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critlyfcrvc for idi that are comefoith;
So that we tmly need now give Letters
Tcftimomalto the World^ that thejc
(.^^ The Sermons iCin Manhei», the
II. Chapter. 2fyt9,and;Q. ve^rfes)
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A^Ttibatiie of Polltickt Rtfwtrty
mk^n f«?«n Q^eftions trc tofwercd^ ,
t^t Whereof Power is madc^ md ht-
iriuit ordalncd^^ i . Whccbcr Kings-
•llll.Qovernors have an Aifoluie Fo-
ivcii'ovcr tW ftopfc^ j^s Whether.
}(Bb|s and Governors be iubjeft to the^
Ikft$.of God^ or the Laws of their
Gountry* 4 • How^far iht People
to obey thdr Governors.
rrbat^ficMbeqt^ tfil re^i
ti'btktyt. t«
^ * SiHmiis uhitmmfwr nmmifr r#^
bHetyt. • V
li^BiNk aOf NoctoiiPtzof^hrlftiDCf .
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>i SHmM ifgumenis frip$kmg ms i§ >
Ifiiievtsbig!^m9i^9fib§im'0fm§--
^^iewrstfrns ^fMsm^f^mbOift..
Dr. Sibbs on the Phuippiani^
KtfjT- KedjEptf ^ or a '{^rfvnKfiw co
arcscKt •
mv f^iriRfrlitoti fiihiUflitadi and^
Sitans CbmhKMrw
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a«i^MUttry£life^Uiir.
Tha inittortriityiO&Miiii io«I»i .
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m$$immrds Sacked BaU^att*
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10 Gfifi,4ndfamddliMifntmfiy' Oidil
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'If" ^
looks friMedJfy^ttesdik^ Printer
^ ^
Ky wb^ft btms Mrifkradky f.Wam qf Aflur^noe, S^ v^ffi^aton,
/$rd^ iKrii0nedyritbt§%^mid 6 Temptation. 7* Drikrdon. '8. tin-
a t9 tht Mimftersrf k : And CffrrUtAltM&i f^ DircouMgemencs
biifii t0 ittqiifti mtd tetdf U from the CooJicion it fclf. UcWnrU
it 10 the mmd of G«i; I in cfalnccn Scrmons,on Tfalmi^i. n.
wiurs in J&ftnft ofanfcUntistDn 1 Hik Four Shmom conceiiFiAgi
nmtwbuttktjlbiMA: \ 4 SinagiinftiheHolyi^ioit.
cmtr'mjkntf fus « vi€^tf of
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5 ^ms of Infirmftie. b
6 Tile fidft /f pofib ttied ind dirco*
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vr.fnu ^ F^K.' md^iVitdeiP'
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7 "The good ind'aieans of Efi«Uiih-
8 The great Mam 9ahb can do.
y The grfiic chlqgs Fiihh can &Ceb
ID TheQrcac Gofpel Myftery of chc
Saints Comfort and Holinefsj opbicA
and.agpficd from Chrifts VtiMj
Offiic.
'^X^ ^mxA power to- Tempc^ and
"CliriftsLoTi coi and Care of hia
■feople under TeApttiion
la^ Than)tfulnc6 required io eveiy
Books noac Isf Mr. BHikfits 4i
\ Voluais inQuartO) are printing. tCondttion
13 <j^9ft for Grace.
nimnfevttdto^ksifMr.'y/^
WBBL^ni^itiCtUttUd im§tmp'
VoUsmss* Vix.
nftmiUj^ibi mlt fkn lifk?
»am with|i. Reveiadona 0t YiG-
b.NatHril 9c tupematuai Dreans
nprieffi'ona with, «id wkhout
i.4.Liglit and Law wiiMn. Y. Di-
Provldcflcctf. CbrlftlanBxperl-
T- Humaifc Reafon. M. JucKcial
Jogy* DeliYcrcd in Scfmoni J on
r.ti. ij.
:brilf mrrMd:Y/htTdth t. The
9 A of ktrfooL a. ^ The firft ind
effcds of his Deaths } His Afiii-
^4 Tbe Spiritual A ft Iocs of fabh
daMb Natural ImpofliUlItica.
1^ 'Bvangelical Repcmanee
r6 Ti^ SDirltBai Ufe> 8cc.
17 The^om^ of Canaan*
rS The Saints Hiding flaccj tec.
19 Chrifts Cbming ftc.
10 A Vindication of GdTpel OrdI-.
nances *
aa jGraccandXqye beyoad Gifts
Ux::BriibtmM^ cH the Rertladoo.
Claws Chtrurgery.
Marks of YaltatioQ*
Chrrftiftfis Brigagcmenc t$s the Qo*
eof Ifibe 4« Andhis'(atbfa&ion}rpei^ byjabnQoadtfiH.
^in. Arc opened andtleered in Scr-I Great Cborih Ordinance of Baptifim
s/6n ffii.^ }• 84. I Mr. Lft/er Cafe; Containing Us V%z
4 Lifunr up fir tbi CdtiimsjixL I titionSat^arrsiihrlb aodSpcecL
o4 s. -^foitftt. ^, Weakjieftoff
«»
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roiSihsmetfpuMfbed $ ^tf/t ^At
Tf xf 5 •fScrifitiin ufmvfhkh
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Trumn of Fade ^ iIk WocU.
WlMreflf^X>pcnecl G6di cioccdin(
wUliiizocleo be Kccondldto Mtn ^
Ami oomiBtKling fiis'EiniMt0a(!ocs to
tte £iid From r C0r.5« i>, io»aLi .
a The Rare }c v(rel of CMAms Cdi-
tpamtnty on Pi^ije 4- n- Whcrcia Is
flKwed, I What Comcntoiemis. 2 It
ii in Holy artMfO^y^^^- 1 '^^ ^'
txacyfinofMunauriflg, t»I tMeAg*
gravarions of it* ^
"} ^^ffel'tyiiflnpi on Litr/ff i^« }.
Wberein is (hewed, i The rtglTt mn-
of duWorlhrp bfGod in GenQlIi
8^ AaJSji^i^iiMonrthe ^jeiintli»"
twelfth, and thircecmh QupMraof «
H$fiM, being now eompleat.
> Th€'E9iitflMi$, ottheei^
ding finfolneTs offing on /«i^' A ii* ^*
«^ Precioos Falctb oo • Pr^ t: s;
II Of Hofe,iWi/«i»i3«^
! I a or Walking by ¥ibt, oa 4'.
tor. ?, 7.
Mr; Bwto^hfhk fifty aiae ScnBofii'
on MoHl^ u. aft, a^j |^ Aae^
'Printed-
A GodJy antTFruit^
ful Ex^ofifiOH, on- tlie
firft Eaiftle of ?t^.
Roocmng»heBoTdsriippe^ic|iyerJf^^ of thcWOrct
~ of God at Vedham uki
M^^I^gers on T^aartiam
the' Syfian; Bu'DiftaCe and Cures:
Difcoimiog'the Lcpfofie o( Sin and.
f eIf-lo»e^; withcha Qv^ vi\^$fiS»i
denial and Faith.
Mn /tijpx lili TfwmHk of'VkuiU
age, ■
; Tke Wond^s^ofthe LoaAoo^.
XT WbdeiA is (hewciih t ThartlM
OKiTerfaciott otJelceTonanftbc t**
Im^ wlbtcooMbe bf thi liglknf
Nanire.% Bcyoodthofe thar Uaed uifif
JcrtheXaW.^ And iutaUe'co wfaae
Tmte tlk OofiKt holds lor|k To
whiihrls added, Tiif : «ij(»74^rk^
.5 A Tveatife of BgrMrwUki-^
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Uiereof«9d JPbiL jt^an of ibe.'tf^.vci'f. -
Akb, tn thtiaine qobk4a.j09mi,rA i
Tttm\k/a HwMvn^i^iikdjkfii mi\ >
4A»i?:iy^^faciwthe(«i]Kh,fiMi; ,.vV i. r^^ i fl
«4cbi j»A feniltb Qiaptoft o£ the lui 96 Jmattbew^. Of/
lr AftA^j^ dktkeiriild^iiiBtki
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T%e WlicrV3ttiartMf iMbu
Ocy <yoJiBwct fac wi m of tofc lo t
focscesof doDiftdcfi '«i4i|ldonif
tlie McJI^lKt for tlie core fbr wmui
pltlaly «pMtn^ tiK Aiitbors Viftie^
fndMtSodiraidiHjfocbipii. 9d^l tS. A fare GoUc to
lifted bgr JHf. 7»«MririA<; Ii ._
aCwfk/r Mr itfpJ^ III 4if^ ^#tai 1/
^ TbejihtofMferveHfltltli*
4 Tilt pmcmatftrri dUbnlcr ^
,^ Of Mfdiomenti^
^ Oriboari^t6aliii|.; •
^^^ ilDlfetfa, ^-^
;t OftieadJDifetTcf.
> Of atUaieMly mSllct.
^O .Of Lower belly Difeefes*
1 1 Of Venenous Difeafci. -
a« Qf^bUicenspiibfcs.
»
The fitfi Tifeaiy fo«tBooks.Are ill
.caAed the Pri«kr e/ PI^M^ Wheteia
li^nly fee forth^Tte Vi^MTf iCMj/ify
^miwei, tad fctefil ibiis of Si^
Together with the Care of il DiMct
Ijube Bod^of-Mlii-lkioea Tnilfla-
doA of the Works of (haft teirned^ahd
iUfl^WM^iDoftor, Li\mm Rmv^pTi
now tivlnsi jCouocelloc and Phyficlan
M thef refeflilClM of Vtmtt Above
Aftecii thoiifitnd of the (aid BooM io
ILndn ;h«r< ^co Tqld^in « ^rery fcw
of ^ChyiurgcrysThaciftofiMrimheArtt
of HeaDog^ Mcdidoe, MflNbmar
Opantlon* Bcjtis an jArnatoffi?caI I>o»
fcHpcicMi ot the wool body of Min aaMl
itif aita,wkh their lUfpe^tfe diTeaftty'
dcmanfirarcd'frooithel^brkk and uCa -
of theiiud Parti. !if Sii Books of .
iidmimi trat tf< r>d » randodomed wMfe ^
an hoodted ci|hty .fiourfigntcs cw ia.
Bra& ^
Mtmiffwxt\a. is etaaiy ^iefcribed^'
fev^Ptftsof the Body of Ma% IUih
ftfMd'ivith Teiy mlay larter Bca(b*
Piaieathatt efcr was 1ft an|liih ba6Mi\
17 A llradUiioo of iheMlrrfijln^^
/tfiiiy,iikdc by tht<:oUedf of PbyfitK *
mof iMtdm, Wterteito* is oddcd^
Thel^i»G^cnsMMIMa/Pf«/e4 •
a* The BadD»«b^iMi Ariarnf.
bebiffoo Aftrdog^nWicalDKiftdt
of tte m^Hcrbsof thbNadoai.
whcrHilttiHewadJiowcoctticaflWii ,
(elf «£ noft DiAafta haddem to Maiy
Body, with (iwfa*^thki|8 as gi^ow la .
BadM» and fortheee pence chars«b
AUb in the iame Aook la fcwed^
1 The tiflie oC'gathetlng al Hcthsb
both' Vdgatly a^d' AMolo|iaIly«
k The way aof diylaf, and kecplns
ta»aiidthakj«]pfyfti t Tte wqr ••
ofoiaUag vadkfettUg jl aaaoMr of
•lefal Coa»ooods» osade of thole ^
Heibs. TtewAyofwilitii«theUe^
aidaesaecordittr to the Cao(% mA
jMixture of theWeaii^ ind the piit *
^^rJHfed ly g>etef Cole, Printer
Mvffary/i
by tk Attbor )ii cvtry Ihee^ and Ultt*
ft Kew Mcchoaboth of fiudyinf
aoJpoaifiogPhyiick. *
|i A Ticaufc of (he Rickets, being
A DUeafe comraoa to C|iMrtn
^heum h ihcwcJ, i The fiflence^
2 TheCaufts^ i Tfie Signs .4 The
RaDcdicso^c)i€ Dilcafe : Publilhcd
b Lado by Oc.GUfflm^ Dr. A«i€i
nd Dr. tiffrnmutr^ cnoiflited into
Eng^iii And cocrefted bjr If. Culr
II Medicttoentsfbrtbel^oorj Or
Fhjfick for ilie Common People*^
14 Health for the Rifh and Poofi
by Djct nichottt Pby&k»
The Lmi^ JAfpenf^^ry Jn Potto^
of a largf Charaaer In Latine.
The Imdm Uiffn/dtory in twelves,
a final Pbdtet Bbok In Lacine.
SH Scnoons pccachcd by Dr.
1 The Beancy and. Sweecncrt of an^
OOveBranichofPeace^ and Brotherly
AoCQKmodatloo budd itig.
a Troth and Love happily manltd
ktheChotchofChrift.
% The Spfiff of. Arengthening
Grace in the Kock of Agea Chritt
fcftti.
4 The ftrength of the Saints to
aMkcUiB Cfarift their ftrength. :
5 TheBeftaadViCorfiofn
4 6ods Eicroali preparatic
Pyjpg Saints.
^jWmlmii then BiOop of C^t^r
Abrahama Oftr, GodsOfic^^c: J
Being a Sermon bv]4r.lley/e> bctcrc
die Lord Major of tamfML
% S^/Zam. $eriii9»,. bcic^ n
Pattern of Repentance.
Ewpmids Deliveran^ from the
Nonhern Presbitcry , compared wiuSi
Tp Deliverance from the Roman I*-
pscy. In a Sermon en the 5 of ]sr<n^-
t6su before the Tarliamenc. B/
f em S ferry*
The Way of God with his People
in tfaeTe Nations. Opened in •
Thanklsiving Sermon j preacfied on
tbt s of NMvemk. sJ6s6. beftre the
Ri^t Honorable, the HigbCourt of
Paniament. By Te$er Sterfj.
Mr. Fe4^ Sermon before tike Lord^
htatoT
ObtfiukSeinmk, A Samoa.
ttmfbU. A Sermon.
A Comaemoiidoa of King CbiHs
ftia Iflauauntlon. In ft Sermon. Bv
TheMagiftratcaSupportandBar-
den. By Mr. Jobn CtrieL A Sermon.
Mr. Owwtt ftedfaftnefs pf the Pro-
mifea. A Sermon. i
Mn Vhll&ps TreatlTc of Hell.
■ 4, \ ^f Cbr^fls Genaalogyi
The Caiife of oat Dlvifiot^iiTco-
vered, and tfie Cure proppondid.
Kfag Chgrts his Cafe, or an 'Appeal
to ai Rationd- men eoncerning his
tryal* . * .. - '
. A Relation .of t he Barb'adoe*
V A Relation of the Repentance aa4
ConvfcrGonof thelodians ii^ New-
England ? by *Mr. miot^ and ^^^
iV>«i*««MM
O
*«t
mm»
:'.•
C O N T E NTS
O F T H'
Treatifeon «5\f <ift&4 ii. t8*
r
iJ:AP. 1 UfbereintTbfiF^f, I. Tw ©rtrnt
dance of thh itierfkupmi i(w former i »nb At
Scmi^^OKVol^ofk herein, i^lht %*
tui^^Ofeitodt. 3. l2?e'Dw»/«'»irfie«-
efutto,^ three partx* i
< Cbififi invite f to ccmemttobimt vfbidj klaid dmii
, in ihhdodtrim* 'that they whom Chsift calls to.
: come unto hiio^ tre finch as Labor and ace heavy !
: l«<i«i^whefihtt z.^Uiufer ibe Jwdm of iherigbttei^
; n^eftheLam, or a. 'UiKfcr tftenHsijVt tfibeirfinr. I
■ 'Uadir a^y oMtv^ard troubJct or Jlffii^ion* 6,
Chap. 3» Tde^wrilm wyfcr jiu, fc««I <^« »» m^e
, ^l^iietMMltfrA i» If^ben tife SmI notxmijr ^^^jifrn^
* bmdetbLbuthfirOMeoflbefBfvilofSinifithereaii-
iyofih a.<Fiii4/dit*e «w«f*r/ tfetft dtdattendSifi
btfore to vanUband cometenotbit^. . 3 . . LooVKP;
w^<Mi: ♦.. Tftmbtef Mtbe Ua^ tbouAu Md\
TemptationnoSifu s» *F^ Siw te*ro«A w*e»«l
bp/«ifc^ afjb^noCxeavn^hjii^i^Pf^oiumtt^ii
:l *^
tbtrem. 6. They ^ehfpltfffra/n.Cbrift. ,«s
Cbap. IX. Pfibin^den^Ca^r^MhfffJind^jali
tbeniiCorru^oninihe-SauaT* ''Rriiu a%xr4m^
I. Ofgrief. a. OfSbqmt'.i.OfFear. v Of
Csre, ?. Of^Laior tmd TojU 72
C3uf. ti. ^Ix'SUrdmofCiirupienScifanhitteM*
thtfharimfinit. 3. lijt a CavlmiMLbitrJm. 4.
, I(.iii4i^ef f^oriwr ibingf to hia butim. j." itw «
burJUntq^odbitt^Af. ^. ^ It auAgJ k}i fins bur"
denfometo^ttberf. .7. Itmaj^ffbiin^urjenfiimr
lebmflf.. e. WtwgreivouifoixtCfKt camtibe
ndc^itinthftJife. ,....'■,' .81
hip. II- hiihatre^s tanuptimi it'll <Burdm-
I. Intbaf mr naturi it oppcfite urns' the very no-
lureofgid. 1. Uprejfethican enxry holy iSutj.
bMba%iiitjrem.KbfricctiU^iadi^fitt,may ftr>M.i
;., It^aimabtlltbeaHffMyifimrtfraai. 87
CbfV:^i^yhiv>baln^axthfflfrmgtaitdmiluint
.^fcarupaoif art yrryiiutatfpm, .1. ^TTxy conti-
timialfy -fMtigaiTifitht&liiril^ of.qria in the
btart. i. Jbtrarf juddm, . 5. tbtyfrifuU^
m^fwtt anddifcrder-'. -f. . Theyyr'or^vert 'Mali-
IfiVjly! ■ 5- T'btyKaklUffsrtiinilytodemJr.birf.
-.. <>• Jbtjunnxrymfisflmalllt. . 7.. ISnarc »ct-v
,,trtvalml. ■ r ' 5^
caifiiiiorrlMnon.Oifhen UfriroiV i'w(aliMj-*f
beart,.a. 'Bytt&idii'dilliamrfd.' i^<JiyUiur
llBlxfrefsS/m it fmtdaii^td. '.'4, ?B^ U tbey, ovtr
«himi^prcvtU,artmadt nftkfi in their placer.]
i, »p-«2'i><>WioW(>ffra£i><j»» mademprc^aA
'I'-Jfi-.'n'rAyourpedceitriif^DdJtdijiutiti..
• 7. Tberehy the ajjurimce cf our Sal:idtii>iiiijhais«.\
" s*
"VO*f Hie . M'lMn/'M^ wtrv -tjm mv» ftmmn. nwv iLrivc ^
..'a. not ^U^migh^t^.prktl)fivveASoui. -3'. That
.. ^eje vsin tbtm^tr veer^ .iaett tbbd^. ta pieifie
. What it it.'t Wiethe buraefifvimiefi Uxrn^Uid.o~
fenmttveive'PartieHLirj. 1. There k tia mvsrd
princi^pf doing* ^> }iiment}f(it are enl^ wider
tbfi l-awJ, libw-eV ii priwifle contrary ta ti)a fer^r-
mancetlf<ire^. 3, ^w^tir^nnMrt^ vitbiifi^,
gminsmSiipily^S^fv^wterf^rm ditty. 4. -B^
^i*?!*" ffrfonrmnces, riwjiif fontraS rtw re^wih irp-
0K»I>eir SoHfr. 5. ^<bdt tl?ey_de>.inObedimce
Hiitailtel^ir :n^ i^t ffj§^^. '■«.; Andmith
,mudi,BraitJi^. of Sptrit-i y, \^(^iu comes of
.jMOfTerforiaMcef. '8. Tbey that peif arm ■'Duty
innnver L^<tdt»Ayi Htvor artMmihdren^, prhieih
Uf pea£evf^.G.od^ 9, "Xhey h$unif.tut vebti^
QoAiU'^tp4ofv>emjorre^r_^}eai^^ 10. .'E>ey
iirif6rcedunM^'pMtiAf,^jlamljit'J^^ei^yt qi^up-
^(inikcJ^4^a,.tf^^hioti^ki»dtfti>lCeofatberVu-.
tklffg'^fiaterconctrn^aiH Wbi^ (fod raparetl^
ofther^y 4tthifa^e fime^ lU Tb9«^ ^J£o on
toylim, yet i^jiaptbey not vfiretber tbty fijidboUvut
' 'unto the eti^', ji.,-f,DKif^fiitmUiation andteou-
ii^'/or ;tf>t, daa^ wi/^t »t>e> ou^ to do, bindtrx
'tbetiifromdoitigrvbatXfodrftiuireJ'. 5a
Cbap. 10. Xbe Sad conditiou offuAa$are tntdef
tbo^M'dehof'Ijgal perform finctsfet fertbinSixl
"PitrtUutflrJ-t . y., "tbataififhjhould be Acemated'
their i>amttefi. ittJfeiv'MJfrry. ^ 2. ItkanuMttt]
tocaufeharathduigt/tsof^od' t* It eauJiHfgreail
4ifcouragemetit. 4. liey bria^ «i t^>il rifotV.
iitrdmw Q'dbia^elf. 6. It auA/t tbtfiiu bur-
dmfmictoiiltclbtrt. .7. hmAesbimjfHTienjbme
uUaU}., 8- Vaa^grtivoiisfctvei:, M camuhe
nioftiinwhUfe. , ,' ' , gj
lap. >3. iuwbattt^jCcnufticn in 'Surim.
I. Intbax OUT nature it oppofae uittoihe very no-
tmofljld. 2. It priffelh doaiii c-icry My iUitf.
3- It affiirdr mata fff tai) ^etMftafion, -4. (t
- bath tkl^otJraotifihenceaUiiiiidt^ fin, may (brim \
;, It ^aintaltae/kaaffdly^ our graces. s>
Cmp-.iSv "^•f^"y|^^'.•l'efitrril,gjalld imilumt
, ifcorutietf arc ■yeryliulinfpTa: ^.' .tlxy ccntl-
aoHO^ -f^coiaijiji thc&nriti cf'Qract in the
heart, l. Vxtarf fitdden. . i. "They are futt <f
coxftifumaxdiiicrder, 4-.TIx)KorijiKry1itifU-
^mfiy- !■ jyeyKduh'^cpbertimitytoiomircliief.
-. 6- ^heji are wry fmfeafonaile. ,7., They'ari very
^.prevalent. p^
CwpriJ- T^^ie'B^^iru of fie farmer fifittt. t. me-
■ eaufe:<m-rm'cn,Cv(hm it fr^eyailf\':iratfnflb(r
I bfart,.-%. 'ByteGfidifd^mmrM.' 3^ 'Ky it our
bclxfreje$m « Scaniahyid. "4- % it theyr owr
m><'»i*preiiatlSfart,iiad£i,fikfiv> their plaarJ
S. ^bfiehtHtfttanf^f graee^fe mademipn^a~\
• y-TberebytbeajjiiraitceifourSattialiaiiitJbaliia.]
■ ^ ■ ■ ■ ' ca
' t '- Pasc
fonr^^^^^nittr, ti^cturfeiivHfeofgtaceitd ten-
S»kHh tdntimuAMtiw, ^4nd whjf QoA fi^t
cofTuptim noti»id^ffahSngthgktrrda^bnm^Mre'
of to rmmiinibe^(^ttits,%dAi^i. U -^hatl^rr^
^beirWim beexerdfeii' -j* ^Bfr^hy Hhej/om ^^
^»^«Mce> ' «.^ffer«(F/iM<tl^ \ijjmmhh Wifdoiiu 6.
*Her«ily mamftft hh pfiice in laying afitmbtitig
Hoc^btfare^ewidigd, 7. ^erebi^Saintt may
heindtuct&tt^Unimore after ^Reanm. VMt taeo
^ Ccnfequencer ijfidt^ fnm benct* 1 . ' %b&difftren-
ces httvneh ffce ftn* of ihe godly ^ and the tvic^
2. ff^ iht^amitgt on jo fddly iH tMr nooiex.
toj
:ittp. iB. Oftbe'Bttrd^iif ot^ward tifftHomrt and
. tbegrievoK^a)eredflaidopenM ^eeJParfiai'
Uitu I. IntiMnMoti^eyareafift cf^ atrft
^MftLaio. 3. 'theyMttdermu<»indon^'Sen>iee
to§od, 3. Tb^ open he^ forward numy prtng
Xemptaioiu^ WbyQodwilbave bk SmhU to be
uttder^it*Bkrden,^^a^y'^'T^^c^l^''*^^^^
hft^ridmsiolwnorandobey bm, nxerfy ettt of
• Love, z,,*SecaMfebe^(jimeihihanBiti ibett eor-
tupHonrmay be bi^ moit^M* t* *Iobtlt fitm-
blittgblo<\tptbevnd;sd*^ . ,^. . .,,"^
a«pvi8; ChrifirlnHiita^ii i^Sliwrt-/, Md^
i»W w(»t^, Coiae unto rtie. Pjbewi m fhe
^arSeularf: u ftifiiloAtoprtPm;M^M-
fkffieiMtSan^. t. It implka» M^tOfflik^
upon the Creahite* i^ AjhrMofmbeifitMer
I • CWJ5. 5. Aj^i^ ^ ^9aaS mOxtbHfifoA
life , •' ^ ^^ '"Jf
' Chap. 19.1
ThfiOoiLttntf
Chap. Iff.. Vap^ ChfiS cdU Skimri m^ i^yjet
Vartieular Simurj. ^Aad.iiaw to l^^ ibi voice
ofCbrifi* . 1 34
Chap, aa Tb^t that k nothing PtMirti cf Shmiri
Imt t0 comito Cb/ifl^ wpithmMj^orifeMencefari-
fitfgfiwnbenci*^ and t^baihoA item laid ip)»ri in
ihettp^farnw Cbapters. t • iCbert k not any w6r^
limufireqfdredinfigdfst com^t^^ CbriS. t. "fbe
Swl fUtdfnat to h€ trouhUd about the time 4nd
Mdmeafiffrt cf its humiliation before its coming to )
': CbrijL ij^. *tffr about r^bat yin^^
Chn0^ h^Otteiis coming to bim. 4. . ^bat the lea^
dtgreeofVaiA mUgiwthe Sdkl intereftin Chriji.
y nMtbem>rl{ofVaiib k fuf^rMtHraU '6. That
VaiA4^a»bumkUng^(jraci; 7. ^at Relieve! s
afii^ f^nrcamingto Cbrifi ffyoulA he vpiUing to do
and fuffir much for Cbrifi: 8. Ifcjft tb^y voro Are
once in Cbrifi fjbalnwer be c^fiojB^. ' 9* That they
'' Iffom nqisshatto d^^wben. the} loofe tbeir intereftin
Cbr^^ . t30
Cfaap..ai4 ^tiffne^Us tobe obferved in rj^t tbming
. t^ ChrifiL ' I, ^fi not in outvoatdtueanStbdt lead
• t^bnfto hefAre Cbrifi binifelfbe enjityed: 2. ^ch
roAer upa» Cbrifi fjimfetf than upon the good
' ^im^ofChrifi. 3 • Come vpfA)lhi whol fouk^. ^Psfep
Cbr^ contimu^jf in Mne ^ye. 5-. ^e canaint.^
, tfya^wbiotfbever l^sthee fhm ChYi^\ cornel" hot
fimk (god. 6^ Tafy hied 'andhewarrof all difcow-
/ mgementfy ^ bindrahder: 7: ^l^ptheV^art
fiS tending to Cbrifi.. 8- Qheupttkfelfro Qdds
Sj^it, 9. Often renetJO the a& ^/ eami^y vonm often
. tfiO^fi., ;- ' •; •.. ■'-^'-' \ '• 143
CMp.zi^ Tiivenioaiif w ^W'Sipnery to^Cbnfi^
•^- .
Mi.
Ojii^ncs.
•^
cKM4to<Io5o<Hl<*nto tfoe'SoW «f mew. Tbtrdlfi
ttt HHttiTig tht 4h/}ne nature mxh the bmane,be
■ bath 4<fne greater vporj^ than to (art» a [wU) 3*
' *1feH th^ ^tdidhr* 4. He Ae^erne^ that wejhould
- cme to Vm\ j/ "fhe foul get fittfmhe good by co-
mingf(KCbrijl inftanc^ in fowM^oAaru 6^
fFearemiferableinourfehef. ^_7' Chrt^wU cer^
taitdy receive tbemtbat come to him, vpbicb H ope^
^mdin^jreepdrticalars,- 8, We jidiidingre^need
^ofChrifl. 9. rbenotcomingtoChrifiikrHla^ra*
vate aU other fitu. WitbatianfivertiriiofomeQbjr'
ttidnf, . ■ , \ j^^^
Chap. 43. 1heVo.Hrineariftngfhm the depmdance
of^jepromifiupontbe Imitation, tha^ (jod vnU
. hofvt uttvbeh t»e are comhtg to Chri^itobMve rejpew
toour (elver. .'.'', -.^ . . *7S
Chap. 24. Ofthere^pronti^ed by Cbnf m genial:
Jitidtbdttbertisno *^jifor a Sout oKtofJtftu
Chrifi, . : ■ ■ . ^ . ■ _ ^ . »«*5
Chap. aj. Six <I{.eafonf of the former po9ttnf. i.
ThefouloutofCbrifi is departed froHtQod., a. «-
very man by nature is an ertemy to(jod.' 3 . ^^"^
man by nature ir bound over to tite ju^ ef q$dto
anfwer to tvbat be can charge him vo'tilb. 4; "» . *
" mvn out cf Chrifi there is every thing to diffatt
him. s . *Bvery one out ofCbri^ H condemned, o.
Such every moment may be ptiingjid ^into Hr^lf V
Wraah. . \ . , .' ^ ^. **S
Chap. 26. Containeib, I. Jt further coitftderam. (f
t^refiUficoriditimofmen outofChripr^frmVvoy. 1
ii^ 0^ IL ^inx<^af$Mtherepf, ^fJ^JT^
f under the curfi iff Qed. %. ^creaturetaretbar
I ■ #>iMHtfr. a. .Mth^rioaiesofGbdsifrovtdeni»*ir*
The Contems.
Pape
Againfltb^mm 4 jiUtbtirbeflfepvlcefarereieiied. 5
Ibey boTiK no refuff for comfort. 111. twoconclu-
fionJ from the premiss, i ^ojimenlweandperijh
in blmdt:tfi. 2 Tbtre k an infhfficUncy in al tbingj out
^Cinriji^ togi'verejif tvitbtbe^eafon/ thereof. . Z05
]^apl 27 TT^e infuffidency cfenfery Mfig befidei Chrijt
togLver^ to tfye Soulk finrtber enlarged, vpitb feve^
, raldwce Confiderationr " 210
Chap. 28. Oftbe^Refitijot a ^eteefvsrhath by Cbrtft
from Ae guilt of fin, laid put in ten Vamcularj.
I Cbrifi takfs upon Umfelfal "theftn of tbeni Aat come
tabim, iyfiandi charged p^itb them before hie fatfjer.
% Vefafixfietbforfin. 3 The wratb of^od h ap^
peafea^ \f He ir continually at the right band of bis
Vatber to intercede for SinHers that come to bim. ' S
TbeirSomUarefprinkiedvrithtbebloodofChrift. 6
TbeSoulattbefirfk coming to Cbrifl, if made fer^
feUlyri^bteou/ before Q^d. y Cbrtft not only wtder^
tai^for at tbefntJ paft, but for al the fini to tome. 8
^mkfi9^never return, txben it h once tabgn off. 9
TbefoKlatitffir0comirwtoCbrifl h clodtbedmib
Aeri^emfn^ofCbriftl to Sucb arejure that the
day ^judffttemfhdbetbe Solemnity of tbeir abfolu^
tipfi* 218
Qiap.39 Hie dtliverancefroniibeLaw by Cbr^fet
out. I Vrivadvely in Jive Particular f. % Vofi^
^udyinfheVointJmore 228
Chip. 30. Tbe^ft that beleevers haw frcmibe burden
efrifeLawbyfomingtoCbfiftf laid out in ten Var»
' HoUatr. I "tbeydonotftattdorfalforlif^by the
Lam. % Tbe L^i^gyver k the^edeemer. 3 The'
kaftf^kjfQracekaccMed. 4 Their vcnl fhal be
acafuA dime deed. $ Obedience h retpiired in a
fmnandgpnie way. 6 The grate ofQod in Cbrift
, d^mdetbebeatu y Tbetr finmalp tbem an ob-
I ia^Qodil6m. 9 They bawCbn^ undertake
ThTCohteflWr 1
%wTii.*^ - . ^T Tli *
I
Page
/*r ftbent d» <t /«rer>^ 9 Vjey or e Mivered, trndfti
fatijfaSHm u madeip the La» 10 Vxyhafve afff
ranee t&«. thej yM wiefiorfeit the covenant oj
grace they are under bffihrift i54
Cbap. 3 1 ContMtieib diver xCenfequencei from we r^
^Betkveryb0vefrom the burden of «fce La^ "^
LeffmrAef are iai^bt from thence 34J
Chap. 33 0/tfc« red from Ugal performancef, md tfe<
/n^raJ waw bam Mt r0 fomet from Cun^* viz,
duties are deHgfjtfuU tc^tbe fault becaufd CbrtftrOt
] dersQad unto the fmlin a ^adont waf. 2. Twj
are not performed as fatisfa^orjn hutat t^monie.
aflove and tbankfulneji. 3 C^^^^ bimfelfofer/ «j
the dutiif to Qad. 4 ^f are fer^med nenfvi
toM in the be<^rt. s TheyhOve^ Vftmifiit joyne,
tviththem ' Z . . *^.
.Chap, i J. Taw other waies vo\xre\y the fohmr famt 1
. depredt toiibfome confey*«acejfro>u the Comet and It
., ufeoftbevabaU The Tufk way isy ibatvphtt^ tl
\ Jmlixpiirfmnihgduty,ibefirengtb afituconuma
lyrehetved. Secondly, IbefoutbatbthelaveifQii
fiedabraad into tbe heart, Tite firjk Ctt^emtence \
bafttnefiof^Cbriftianbert, Secondty, Venceo
meth the perfeverance ofMeeytrt^ tbe t^0f ml
' ta^ercifenif/cbfai^.in.Qjri^ . . ,. *' M
jCbw. i6 ^Ijwetii the^^tffam t&« re»;M»H<to'-«f Coi
ruffian to be Santli^atian, '■ and that ^aUdgre,
%i^,Laidope9ittfixparikttlarj. i bit the rig
temper oi tlx heart, . a In it thefouldo^) ingteat pa
. attain it/end. 3 In it tfje punifei tbe life ^^
4 }traif€th the fbut above the region (fal oranMeA
It twhet every thing to good. '. 6 tf if the heig^nM
■ of^lory .• / '^
Chap. 37. Sbemtb that :Santtificatian u titty *
CM* ■ ' • ^Hl
I diai>,.38. Sbemttfhovt our /«|i»pc«t«w W|wi«»^<
I . ^- • •.■ • ■ Clfi
Ciuicddts
p^
I, ^ci*f>>»K^fwrfM,iH«rj. -I Jf^tvMJtheetidafbiree']
IgreatOr£aaac€ apfoifitrd by j^od tofaattifK bh peo-
flu 3 'Hii^d'^bu appointed to mortiftefin. 4'B/
tarn the atrfe upen the heart it tolgrn atvay. s *By bis
muptfmkb'Bmetiv^jf banji the bea4 iftbefecotfd
Ct*aunt. 6 htCbn§art.tbt^rot^fi.arfftnKntf
fer bttmefitbttcanbt 300
Cn^ ^ ^CMtMmmtKa^rm^'ArfftmoAtinChn^
ft€ t^imft, Vtr^ In km the foul feej tijegreaifjl
htoA b€ l t » eei % it0ad g«lfei ^aif^ v Sm. Secfindr
fy, Uhamitfiu tbegitrntefi *Batndcf Stain (jffd.
315
Ctiip. 4o Sbepf^ how SdnBifiea^m comes from
cbiift^ inftxVariicMUrs nore. ~ i. Itk be ihat
rew^r the *Faihfr ta tl» SoatL 2^ Ibfou^Cbrip
tfae tave efQod iffii^ ajtrpadinto tbt htart, 3. '»4i/
lbe7r«i(i|V ^' '"^'M t'l.''' '^En-oa^gb bin, . 4. ^ In
iwHtfV the Ordinances are effifiuaL $. ^ Jend/
t6e5«trfri}ii«t^j}(dpi»., ti. Cbni/Jl^lc/iarlK^eiiri
L Utiii^^rfn^ betnem betttvers dad&e j^i^irtt
•itoi^ SL Weff* ^ ditfwn^brtiwni Ci-wlii;
MdtrmbelineB. lit ITe/'' ^^ 'f^''""!^> /^ '^*
» Ko(M/ OMd.CvtKiutnit to Uve hoM]f come to w^
Cbrtff* .ffllff.iiV ^ iw^. V'.^e :^et bindrtdTfom
eommt^teChifii at&ettjioMbawnotfo miic^Holi-'.
K^s^iijm^^e-. Vl.'BvKttii>^kixrmbow\o^itr'
.derfiandf^fiariAi.- ',< . ., \ 327
i|ii(i(wJ«iw«Seni»dJ5','Fi'crfitfcp;gredt Lwel
^ J^ii()' eor^ttjftionJs^tb«, ^riien of Cbnjj j
>••*■•«
I
m
» • ~ / »
* ""♦
ti •■■••■-
» ". . .
>«
' ». ■k * '
•V •
* -v
,Q:f
'.. « J
^ i'*
Ai
»'«
J \
•- :<
;..',«
.J
r
. i;
' I
•- 1
L«» Mr**** —
• iai« AW
\
I
1 r***-
c ly.i" *^ ^
RIS1
Inviting
S I N N E R S
Tt cum to Him fir
REST
t The tmfif tfSm. _
a Tbf tMrda ^ibt Uw.
J The BMrJtH if Ug»l prtftrmiiH-
(U vitbibt Miferj »f thaft tbu
art miJtr tbnm.
4 Tht imdiM *f Ctntfiim.
1 lU^imof^MVMrdA^i-
SECONDLY, ClirUI GrHtoDa^
oicri to tbtm ifait come to bim,
* REST from il thofc tmims.
Wbcrda u fluwed
t What ills f turn ucbn^.
* ThuCkrifinfunsiuitiKibMtu
ttmubim.
3 Sevtrd iiiUt t» fo thfavti is
ix n{ftt tnAm u ctiriS.
4 Miat U^Mtr Stulnt Cbrifi.
1 Iba m (f«WE » Cbnt Gad
fitvu.
4 Th^Otnisire VMiTfwfmdt
BW tfckiSi ^txdtbtVi
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» . *. • * t t .''' ^ '
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Il:5VirtNCJ
;'
S INNERS
TO
COME TO HIM
■ > i^ - •■ li^l
"f ^ ' ■' ■■ "" ' — T
QotK unto me al ye ihat- Lwtr, dnd ur
he^ylddetty4nitfillgi)>tyou^fl^.
^ A f
hertm^Tfjere'} i. Ihe'Dependanceifthh-n^vrJeulfo
ibe f oritur, mtfj the Scope of iik 'Holy Qhofi bereir
tbereafintotbt^pJrt/t • ' - ' 'J - - '
."^
3 Tie Dependence of thisVtrfe upon the firmer^'*'
' ' I willingly have bandied : yet beciufe I would prefs on
|\«4iichachl|Mkriidivd:eddibiic out Rfcooociliarfon with
God trhCShAft, . and urge ic further with a fuitable argu-
menc}, I have pitched upon xhtscexc» wherein we ha je
fee forcb the willingnefs of Chcift ea be Reconciled Co
Sinners : anda moft gracious iovication of Jefus Chrift cb
poor Sinners to con)e in unco him^ chat chey mighrbave
Keft for cbeir Souls. A Text char breacheth fucch no*
thing hue naercy and go6dtiets to Sihn&rs^ a Heart melting
invicatjon. Injer.-ji, iz. wt have a prophefie, ;hac
Sinners flial oome and flow together to the goodnels -j Qr
ko the bountifuOhefr, of cheLord, (as fotvie of your books
have kj f urely if there be any Sccipcure, that holds forth
t be goodnefs) and bouniihilnefs of the Lord to Sinners,
fo as CO inelc chair hearcs^chac chey may flow unto ic, it is
this in the Text. This invitation of Chrift^ Come unto
nze, ye that are Weary andbeavy ladetiy andlwitt^ve
yoi^eft^ is thac which bach been the Comfort of many
a wounded Confcience,. of many a troubled Sinner,
having faftned upon it, their Souk have been ftaied^ and
they Mvt beoi kept feom finking into the boecomlefs
Gulf of difpaire chereby. A Text thac hath boenof as
Eeac ufe unto afflified Confclences, as any in al the
[)ok of God 'y If ever there were a Hearc breaking Scrip-
cure, oercatnly here it is \ Come unto me y ye that are
\»eary andJxaniy Laden^ ire. h is in <t ifeU an incire fen-^
rence if we cakecbe at. verfe, and no iuor<9 ^ it is ful of
abuodatioe of fweecnefr; and filled upcQ the cop wi(h the
Grace and goodnefi of che Lord, Buc now, if you oh*
fecve the dcpeodcuoe of cbefe wos^ on che former, ( che
woidicliacgobe6o8e)theii,youwil fee9 that there is io^
dtedf afomfacisfying fufaiers oC Meny , and goodnefi
indieLoci^ heU ferM from this cexc: aind chough aia*
1^ of vflunqikllioQSiot.) ha^ hefadcbir Text deea
OHMMi Gmfie Mfstt «ie, yiihat^tre wkary and heavy
laden 9 andlwilgiveym^l^.i yetf perhaps^ few of
you Iwc obfiBTVcd iMiihrd iiniilsmitti iiliimIIjihh i
Ihe Depmdancf rfthu y$rft ft^ the former. 2
fweec dependaoce upon ifae fiicioer. If you compare '
chefewords^ widiiMechacg^befaM^youihairee, due
cbey ate very heart breaking exprefiiont.. Whac did
GbkSt fay in cbe \«ry vecte before ? (ni go no furcher.)
Mtbingf^f^nh he^ ate delivertd unto me of my Va-
th*r \ and no man ^a>ttb tbe Son but the Vatber ^ net*
tber^ot^etb any man the V other fave the Sou^ and he
to pphomfotver the Son wil rewal him \ (and t ben fol-
JowiJ Come to me^ allyi that artt^eary 4^d heavy lot
dtn^ andlwilgiwyou^efi* The TeKc feenu to be (b
ftil of fweecnefs alone, thac ic is feldom obferved howcbis
oomeiln after ir. Biic nowp we ihould Jook upon them
thusy and confider, cbac they are the words of Chrift^
Whoafter be had faid^ . Al cbings are delivered ro sie of
my Faibec,and no roan knowech cbe Son buc die Father,
Sdc. Inmiediacely faiesy Ob! Come to me^ allyt th^i
are vpeary and heavy Ladcn^ and I will give you
We may obferve in diis dependancc of cbe words oii die
iormcrj cheiecwocbin^ .
- . • • •
I. Chriftfaich^ ThacaUhingsare delivecedcp^iiilof
die Father, and therefore come to me ^ this depends upon
die beginning of die ^^y.verfe* *All thipgs are.deUp^edtp
me of my Vatbew s ^ if Q^'tH ibould lay ^ |^ic knqwn
unco youj poor troubled aAidedSinnecsj chacin^ourne
under the weighc and burden of your Sins, iWveall
things deliveredbythe Father co me^ chac is^ al itie mer-
cy, al (he Riches o^Grace»aIl the treaiucesi al ifiegqod-
nets and Grace tbac is.in the Farbftjtf given come codii*
pence CO you, anii ^1 powe&isgiven to me of che Fachqr
CO do good CO poor troubled Sinners. Arid cheretbr e come
CO me, ObJ come co me yepoor ccoub)edaodafBi£tecl
Siimers. - . ; i .^
z. 7{p man I^pos tfee Son but the Tafbir^ neither
kfot^anymanwe Vaiber^ fofve the Son^and be to
^
i
A'.
^r%e, f»e<i}i^ c/ dffWkdf{
J ' * w .1
r^^iH thi Sdii will reveal bifh % thacVche iecond thing
rt»fervabletnt6e de{fendant^, oftbeTewbrdfeonthefoc^
met: ffithGbrift, tHMe is a tiKrft ihSnite cortuauAtoo;
()etif etiff m^ atad my iF^^her, -and I kh6w fuliy whatfo^
evec b in the mirid oi[ God che'Facber, what bis Iteacck
cowards finmrs) I know whac his choughcs have been from
al ecernky aboi^ doing good unco poor Sinners : cberi? k
a mod neeir coii|i]n£ttOn between me and my F^her, and
I alohe' can obveal the Father to pooc fmneris chac ^^ib
datkneTs^ theycan havi? God the Fachec made known ro
them^ytiomeans^hutbyme, there i; noway for thend
CO know, what is in che Heart of God che^Father cowards
them but by me, and cherefor e. Oh ! Sinners cocne to me.
^ett is the dependance of tt^ wt)rds upon cte former*
Likewise cohfider whac fbllo^r; If the poor Ihould fay^
Qti ! Hefi^d^aviour, We are vild unwor cny creatures^ we
lie under che weight and burden of the f^utlc of our Skis :
and (h^l iuch as we come to thee ? Yea» faith Chrifl*,
iioc^tfaiftanding thar^ yet come to me. TM word ifi che
Greek here hath an eqophafis beyond that which you have
in your Books i it is not Venice^ that isufually tranfla-
tedcome^ but adefte^ it is a word exhortatory^ not a
mieet word commandite but a wordof Exhortation, as
crie frftnd caNs to anoSerin a familiar fweetway, and
faies, comehithtr: I come co thee^ Oht bleffedSavr*
^r, flatth che poor Sinner) chou ate che Holy one of ch(e
Facber ) chou arc God bleflibd for ever, andbowfhould
Ibeablecocbmecochee^ now fiiith Chrill/ 1 am meek,
ftnd I ada iowly^ come t9 me^ and I wil Ifty no funDicr
barda upon yoU) tro-ocber yoke upon you, I am meek
and lowly, and I wU Ihewnty iHf cobe meek and getick,
andIoviic[coyoui I wil not upbraid you; if you come,
I wil noc lay co you, as JepAa laid co the EMets of $ili^,
4kl, youdidhaceme andcaft me ouc, and why ate you
cbii)ecoimJQyouc.dtft(efs? hucsfyov.cometome,you
flialithdfrefrcoyourSoales, todbeiuceddic vluitfi§evec
voke Asal be hired ubon voD« ic flial bttec an eafie voKe.
mimk^9fit1^\
)
z^mhktfCk!9ei^batdK^ it ihi^ be
of the words, and the fcope of &bem« ;. ; . . !. r.r!
Now fiinber for the meaning of them ; connte co me,
yethatlAbor. Ifie wdkrd craiiflftced \^XJLallHir1^ is
( I ihtnk^ in fome of yc|ur bodki [ Wewry} al ye chac a(e
weary. And ic figntfies a cutting Labor^ tc comes faom
a woid chat (ignifies to cut % any kind of croidsle or vexa*^
nonthac is upon ones fptrit chat i& cuttings a cuccing
rrotibie ; icmfcinies k is 'ijfed foe any kind of croublfl to
the world > as in %tfM. i4« T j. ^Itff^d €itt flw dMd
vnbich die in the hotdy for they re^ from their Labors ^
ftomd(MiccT0ujbl^4u0 ^^iikK^i ^ jroithac Labor
and are heavy Laden ; the word comes from k woiil chat
fignifies the Lading lofafbif^ fuch a loade chat would
l(»da Ship : heavy laden, cfcis is the meaning of the
wonis. if ou that ace vfoAoi fuch aiBiAioos of fpiric,
as you are even cut a^iiti youihac Laboc under^he
tcotible,anguifhfandiorrov of yiqpr.^af ts^ V^t^ *^en
yoaiimtawttoderruehaburden^ fibaceyen^puldja^ea
8btp 'f chat 19 rcadyco Aak your fools down into the
bottom of difjpaiie ; you that are in imcb a condicion,
comecodie; youabac eta find poreft any wber^ elfe,
come CO me, and I wil give you' reft. So^tbithere in
verf. aS« You have thefe three things for (be divifion
kit. * .^- ■ •• .
u ^iM 4Ufcri0on ^fliHffejvchom Cbrifl wauUinr
viH to him[e»i what t kind of, papgie ^ey ^e ; or ^le
cDodicibiT^f Iikha^&e fti^aced^ re^tdcb comedo
- X ^
.* •• -
it TU fi»m and gracuuj wuMlion of Chrifi t«
I- •^■.. » -• !»•'
5
I
5 OftUhxi m^f^ L^i» Offjtrd. i
thteethingi invert^: :aioi* ..
- Focthe&a4 IfluOlrooly fjpetkof chacacdufttiiie»
ctiouah the txhecc«D are tht Chief ihac I do kitend. And
Ifowteofthe^cftoDly, a« roakkiewty uncothe other
two that follows. FQrchereafonwhvIchofe thisfccip-»
tute wras tp drfcw the Soul unto Chrift, and co <>pea the«'
Sfchetof this ptomifeof ceft ; to ftiew wbac teft theSoul j
flial have in Qirijl 4tM AothMtM into btm. |
t
- • * * *
Containing a Vefcriprimiof thmvohom Cbrifl imntes
to tame unto himj^hicb it laid donni tn thk doSrine.
That they whom Chri* cifccocoine un o hira,4rcfuch
asLabor^ andai«WeavyLadcn. W*etier,i.*Uiiilertfae
hwden oftbetighteoufneftoftbe haw. Or, 2. Vndtr
the-weight of their fins.Ofy 3. ^nder the popper of
any corruption. Or, 4. Vnder any outward trouble,
crjlffiimon. •
J .
YOu that Labor and are Heavy Laden. So chac cteti
the poiiK is,
are idled to^C^ift, Such4t(^brifi'CMUs
are Such as Labor and are Heavy Laden,
.<. I"
.>! ..;tu i'iii
\.
^ • ,'
FcaniM the teicc. Tfaofe that hetetorote have fousbe
O/tUhrJmoftbeLtmmQentrjtL y
lillKeotifiidtbvxiieMw^ aodfi^d ic^^ay butdenfomco
cbcoi i chqri^mcMf tflyliog, ud Jdlxxing^ cogecfx-ace
ind irft uiKQ ibev fouls bytbe wikks oriiie Law4)ucfiod
tlicaifelvetcyc€d,fiiitt (bucpoiccaiid t€ft dab noc come
ctoc way, ace cvcncoy led and tyred en d do fas k were )
ftkk in che mire but y ec find no peace nor reft chat way.
Na(w faith Cbaft un^o cbcaiy:ocne uotQ oie^as if he fliould
ia y V f bis n not the right way to get cme peace and reft
to your foiiliy to think to briogi^ about by the works of
the Law ; ypumay toyl^ labor^ performaiduciesy and noC
dare todo any thing apainft your confciences; be very
ftttd in your Uve%be ftriving to do noore and more } And
yec this wil noc bring true reft and peace unto your fouk }
you wil never have peace and r(?(l chroqgh cfaexighteottf-
nelsofcbeJLaw ; you muft have it by me. There are
many whofe confciences God hach begun to eidighten^ to
(JK chat diere is an evil in Sin, .that fin wil bring death,
that it doth endanger their fouls of damnacioa eternally,
they are convinced of chis^ and that they might iuive peace
with God, is the thing cbeir foulf doth much defuer Q i
that they might have the pardon of fin, and peace with
God. 1 that they might have their conlciences quieted i
God doth awaken, the confciencet of many men and wor
men, who yec have no faying grace i and they, fpfuda
great deal or time in laboring, ud taking much pains to
get their Confcienccs quiet i there is many that btva beed
divers years laboring, and taking paines to gee their con-
fcienoes to be quier^ and qnmoc^ bu^ their coqfciences ever
I and anon wil be fly ing in cfaeic feces !?(; prottb^
and yet they aoe ftich pQDplfr ^^d^^ijnoi (oqanwc any-'
known fm j dace na n^df . any known duty,, are . coof*
ftancin. prayer in feoec, attend upon the word^ -Aad
whenfoevectbeyJmueWajduty char dl^yftpidd pcir.
fioro),rh^,]abQrco(ttiiptt«}viGb|ai dkCK iiMk|;;||tf tr,
las I diey fee) Uttle fwmtinbdi^ cfxnfa^iHoW^ dwyji
only contcietice hales- chem to it, and tells chem, that
_^^|y/qmft do ic, indif chey do negieft it conlcieooe
~ i;fly^ an tbek FacesF), <an<l^ ceHsl tkm^ 4h^ osuft
tiir <!^tfifd«Mai^ cMty by >ctt^ f^^fotiriaaed lorOU^
oiny and by t^eirdbeidtoii^cofclft Ij^ idd >JScffiNik Hb^
4ierigheeournefs43if 4:fce l^w ; jha^V tfeconiy; w^y chti^
(bey do t^kc co |>adifi& ehmr Confci^ites^^nidg^cirft tnd
j&iftte'uticoiheiFroaU. AUs^ al[ chis^\44iiktbey ace W
Rxkig^nd'rofy^Iitig^ bu( cannot do ie } fotwi^Ietbtnifefek
KKg^Uoufoefsi 6y tbe L^W, tc muft ^eeds, tit^ ^- coyUng
kborcbai; vtill Ditgvve rett
I
i
I ^
- ' Firft ^ • 3%t L^if^gi've} no firengtb at all to enahie-me
toperfBrrk duties : and chereibre cl)e Childttea <^ir imift
needs be under boodb^e y as ^braoh^ Task-maAers
Gommailded f^ much Brick co be n^ade, hat would afl^
(iiemnblka^) ri6iMabs to dok.: So fomeldc Ibrcb
i^l^bfkts^i^ andfecviCtidk'Of vch^ t.3vv^ cornnYanding
iU^ chii^ <n k giVek rK» rt t!^ngtb ac al CO pei ibun, '^ ^ •
', • . -r t , .» '
i A '
■Jinfivi "'W^ ftttftsitoow," that ISoi dtd-cmce ^e
ftreagtk-tdj^fijrni Duties'.* but cerct « i ly -iKiMr cte Law
df aod«dnattit8dt4)tKJie^^ 'bUl*^ V» it Vft&n'nh Co pn*
f <«Ki(!ii^ttHt#(tR>S^inb of jat»i C&i^iloai-come into th^
4UttHpec#ti)m4(Kktinfte:haTpuira(t) niane^jthair'cti^y
la »
if)e
T**^.
Sioondly : He Ijb» r^^fdrer perfeB oMuna JM
ew7 fAMjf^ and denotiacerly a Curie agatuft htm thac
doch noc coDcinue in every thing chac it wriccen in the
law CO do ic. Now wlim ihenaod women are ieekiog
cogecieft'iocheir (biiit by che worki of the Law, chcy
ctnoQCpeffbrmdocteftaccbeyoiJ^hci and chenforeebay
taveno-rtft, bue they fee the Law cocondemn them hi*
caufetheydonot perform duties in a perfeft manner^
andyetdieythtekrbeymuftgoon,aoddoas welattbey
can:- VbucftfllConicienceuch maccer coaocufe thtm
of} yoU haw not done enough, yon ftiU come fliorr, 4nd
dnHipih you<do feme dutiei, you neglcft other duties : fo
chac Cdofcieiice hath them at advantage every day » and
they atieoxiciniially under the bondage of an accufuig and
aaciMmfttBgCoiiCcicnce, chac they can have no reft to
tbek fdiik } they perform ducnes^ 'but -qiieftton with
tbemfidfOy 1iow<anlkttow that cfaeiniinice^ holy God
wil aoei^ of what I ^do ) and although they may get
^pMCfiora little while, yet Confciencecomes upo^tbem
igaln»aRddir(|iiieiiatheia, aqdcaftsfieacs anddoimit into
cnirficiiili) trfTomudi chat maay poor Creatures have
g«e ftvcD, ocpeiteps twice ieveri yearr under trouUe of
Confaanee^ and never had anjrreft^ peace) and yec
fttthavegOQei)om(iidngConfi»ciioeoftlwiri^^ but
wiibalMof ters4inddou^s» left al ftould notbewei
withtbiQiaclaft. ' ^
- ' • - J , ...... ....
ioA befida, Wbtfetcfakibul goes on eo ftdc quiet lod
teft^t6ewofkiof cte La^j mere k an vnfuitMen^
\keumitlhe4H^^ih*tare fef^med, and the bean if
xMtanMtnutwmuhi'i fbtoiethevefywockiclMc cbey
rfo^nddUtaH cbcy f)«ifenB.«R fldcfow todHNdioiiiUD-J
^m^
^«Mk
lO
0fthHttrdinhfi^%4iAw§emti4i
Co them. I, but now (aitb Cbr ifV, O ! Come co me^fucb
as chefe are v ^ b Ihdean^ .4if ySu!ct»ofeiyffMGid your con-
fciences troubled, and have defired, O! chart bete mighc
hefcxd betw^n God and my fotii^ that I m i^c hav^af* \
iiiranceofGods Lo?e? what couif^bav^ yuu taken co
gee k ? have you not Cougbt co inhi^ ic abouc by cbe
iroi:ks.6f che Law,.aiid have dboughtf ogee reft and pe^oeL
CO your fouls cbac w^y ? indeed^ it if beccer^co go on tiMud
way, cban inthe waiesof liq v buc io rUnk co^^aie reft
and peace chac way ^ Ha'h^a greac deal mQr^ eviiiq kibaa!
you are aware of ^ if .mn (hal rhtnk <^ qiiiec tbcmfekes
chat way, and thereby puc oiF the Kigbceourpefs cbac
<6mes by Faicb, cbey may txNne to behardfajKt bpffnd
chey be aware* Buc is there any of you (hacnairfeekiiig
reft and peace unco your foult in fiich a way by^che ngb-
ceoulhelsofcbeLaw? (aitb Chrift, know. XbaC'Cbisis
not the way for you to have reft coy our fouls ^ ic% true,
you muft abllaio fixxa fin^^nd perfomi duties n. O i but
if ydu wouldhavt reftto your ioub^ yjM mil^ OdOMtci
me, il it by the fouls row ling of it felr upon the pcffeft
cighteottfnefstiuit there is in Jefus Chrift^ chat only can
bring true reft unco the fouL Many a poqr niioec ctec
hach iieen leeking reft maoy years, bath. qqC goc ir^.^iwc
ivhen the Lord hach bceo pleafisd CQ;r<yn(jQrwiUHniie
pcoffiife of cheGofpel^ f^cciinit booie:upoD^b€Jlr^ott^i
cbey have got more reii and quiec^o^Meir fouls iorflbe
day, yea, in one hour, chan cbey didibrfbceiooiatiy
years $ there is a gieatdeal of artandskU togjK ceftand
ouiet to cbe foul chat is (roubled Tjiie Goifiit is a my -^
itery in chis chiog ^ and when God acquaincs cbe foid
wichchemyAeryQf chefifoifti IP chis cjbpgt cheo raft
comes on in a fweec and gradous manner. Ic^crue, icss
die harckft rhtng in the wor^ for t6cl<jif(!^^i(b Qv^ and
togeccruecafeandc^ft to cji^fouU ie.is haf^ jnjc felf
cilX^fnakeknOWQ (be by(hry.^i»^^a]tb«<SQ'.FHe..fo^
bucwhtetliatisdonei ib^^h the/oitl. fiqds ahuariaqar- of
nfeabdcdls aodtfav-iiHiiittle whU«» As it is wicb «
■SUttt
t>
pocirMiiliflrffDg iB fow fttperlliAioiii. Bottbitiitt'
cone C9 bt pane dearly optnttf wtarti ffiecmM to tfet
Oad I wilgiwyoii Mftl Tbofe ihit WrMboc^ i»
def dnr riitoedirftaeft of die Iam, ind fiad itiovUbim
•fid csciMwbaidMfoiii M dbcni £ Gbrift nils thrm to
fccmt coUiD nittiiiy mmy hovereft
np Vimfcn unifer Mil.
tbi w^jbt and Imrdm ^f tbm Sini ^ Tbetmttblcof
CoaftifCicctbitisapopAtm fbrdiek Sim, tbit Uaoo-
dm difiif , hvfidci die nghteoofiiefi of dieUw. The
oAce MociMf ficooi nmrr dndei^^ai tUi leboris fioni
dfffnfeofihovei^^ aod bntdeik of Sio ; end we ere
to know that tbitaegiest kbor, aodbttden* Oh I
when the Soul coon to he eiider tbehaitfawof fin, it
toorfci to poffofr; it hihota tbroiodeed. The iboti^tti
they gather teertfaer, and cooftieoce bftogamdMoed
fliakeiagfeetdifiiirlMBoe, md oavfeth^^nmiBdiMBf
bfbgi to tfaeSool^ the heart of aittuioewooiaOdMtwai
before flogiflif doll, heavy I aiid4kadvwbeo6odeoioo
CD make ir to hefeofiblewdieefvilitf fillip fheoitiiq«iD*
hiMl, ealiivaed^ eod vaorking* You that Labor wd
^Mfhiwyladeti^ yoathaftlcotdiefKi^htof Siatno^
yo«r Sottby aad know ioe ivhat in the wirid todo i
Cmae ygu to me f faith Chnft > itiail taftf, yaw ^fm
u
lAt^Bitrim«f JOovn^Am.
m^ivn V HM only m4tt die ^mt' of your StiB, bat
vmili th«t pmatr of GorftipiiMi^ that, fed your 9m
\fkoe%iayimi and pm. wopld ftilifet tto maAeifOf
Umnb;' 'Vi)aiimcMf|rriitMtt#idi7«i^foclaiedgK
iaillwi^fOD:«o:ciy>oiMidi<flt €*<»(» Qfr MfS i ro w ^ i
,_ ^ tm Vmnam iha^ lam, mAo fik^dalkMii^imf^
\^nf^adfrfVeaih? You cbac wooM ftia ortHmmt
fKst bunko rf fcnir Sonlt thityoa eatmotOTefcoa^
l^bcn* Cmmtome (imh phrift widlivilj^ jrmii^^^^
fi«n dicoi lUb. Eirft,yoo chic labM soder ibe kvaiea
ef dkitict and find chcm wylcfomc. Sacoadly , yoii tbu
libor nndtr dieguUt<^Sitt, and find yoof Souls par*
^/itamAhyk. Tbmly^Yoo that labor ondcr die fower of
M|^ coa^piiba and €«Mioeof«moaM k.Comt f* ait iilA
I«ii9teyonRe& Andthcfli
•
if yoM c<WM t»Cfai»ft he wil taft yoo OTtban ; choi^
pvhipt Jk «viU iMCtiJtt tlMmft«iii yva^ -dioiigh yoo,
S»leiHid««fct<iAiaiMiMbe4M% vteyMfliiltiive
tad«dt.nitlMBu HDMiyot ftiiyiMM«i«f f«)f«rfi
i|r^HM«70i»aAf BstidMfcryolirCUUbitaf Haveye^
«i»&«v4»i«y»iHr VekeHritMpn ^ Othandimthy ntS$o
•liM)dMftiaBodv» tfyOQuililmiw Mft; fov mw
gt^JC'MOiin. ■: Mtiip whin dur^ aAMkffMj^
BmmudtMOlm, ifacyflOMfiMftcrthMilM'dcatut^
CbrMft. eb 1 if IM SiDt fo«d Mttoli, 14liotHd%e
b«Pfy ^ QPif] fcdtkiwinBftiit EllMMild M w^ Btet
sake nc Bkb j thcfc it mnti^ mmfjIkiiii^tMm' k^
mylUccoiirfbittblc* conuikt incwho«iBfor the
fokat m • aufenbfeCoadttieai bapsy for ever. Tbofe
If4i>>0 ^atiTOfdlf . tbey IhoDld feo to OiHft, if
fMMreciw did diiw tbeni to Chrift'ic matt s.iflood
M
Qf'fh^ ImrMmdtftht p^t of
(ig^ ditf tbcsLofd did Stndifie tbeic poverty uocn
Now bcfai^tl theft Bnrdeoff ifdiey were handled
4iAJ9dlT- •'T'h^ Burden of tfaerightemiuiers of the Lnf j
TfaA tiQf dm^ttifc fenfi^ of the gviltof fiof chrbardeo x>f
||»)ftta»eroif.(lmiA^iidtbe Bwden of odtward affldtomin
|bii:W:orld« To open thefe fully, and to fhew bow Chrift
c^k^baft tb«€ are aiider tfaefe co himfelf, would uke up
mfifh, timfy. therefore I wil pitch upon tbeSccoolit
fimfoK w4bMidle cfaaDinoretbreiisbly ; aod putU dbe
UboringunderthebDrde(iofilit«ailcofSifl. ; .
You that Labor under the burden of the (juih dtSin,
Come tomeand Iwilgweyou ^eji^ I wil not here ftand
to open unto yQu, what the burikn of the Guilt of Sin
is s tfacn I ((lould fqon flip into an argument^
See jmjr that I have at laf]ge' bettcofo^Opened^'to
?Ve^(/e^/. yoii^ out of. the Ettl of (in; mdy thut
tbe^Efinl (^ much let nt inow^ that of al burdens ia At.
5iii«' ' . woirld) the burden tf Sin^ k U. the
. : .jgreafefts it is/ that that is a bnideOiCfli
Mv^ vfnrtfptckrol.Qoitv <f Geid compltitaca tike he ii»
«pfefled Mdetifiak 1 GactJf p^tlbd trntii ful ofOmit^
i% was that which preflfed down the Angela to Hd^ tote.
fe^rvfdiivChaws of dyrkneft; it wae thacwhseh pfdTed
dpiwCh«ift|Md«adehtmiwcat4n9pso^ And)
;if ftili^ilfebafbihreiiAfireii jMigbf and iH^
'^ny thOHftiid^Of^GMl Saints t ttis.tharthitdie daniry
wiM 1^1 lick nodetttow^ ttiir«pft;<tofo»etertiriiy;
CiHfing^ Al^iphemiflg of God^ IdidilMichitinis^cM
I vMe. qr^acton to groan »nd tiwid m j^uOiS Ho^vn
IffMFAfflpte JihillkfltghKliF a^d neatfyitf se^ ^ycb^vbcib
;<fegft<wtdwih,|qMMipon4iiygfiit,u^
^'» >S.' J.
11 » t • I . 1 1
• O n
/•;i'!:-i'iroOrff)j^^li
) fin ^md mjk1ftef!d.f4riicfihiti
' ' * i' T '■I •
I
CHAP. IIL
7m ^ribfi jm^fer Sin, laiVI open in nine. ViirHck"
. (or/* It K^n the Soul not only apprebendetb^
but k finfible of the TmI of Sin in the reality of it.
2. Vindf all the comfort that did attend Sii? before
to n^anijh and came to nothing. 3 « Look/ upon it
fi^m hatbfime^ and k in Some meifftire bowed to
Qod^ 4* TtremUer at the leaft thoug\>u and Temp-
' tatieni to Sin. 5. ^ eel Sin buvieji^ vphereitk
indeed btofviefl. 6. VeeU the weight of Sin to be
, j^uh^ 4# that no Creature k able tq remove it.
7* Vadratberbettnder any burden^ then tbebur*
dm^/Sin«f i. ^othnotppitbfianding the weight
tbereof^fiifie Qod. . 9. Voth not tiefuUenly^ and
.dy^pair under ity but attend for direUionfrom
QoJL^ boipp it may befree4 there fronu
r ! I- r» •
NpRryoQchacare Ekoitlemd wicb SfD»; and lab^^
(krchts^ youaie chpfe tha^Cbrift calls cohimielf
cooomecp him c)iac you may have reft umo your Souls.
Fcccheq^eain^ of tbis^ Iflial (hew you. ^ :.
. Fuft» i^jQW the SqoI it Ijusdened with$in ii>ii tight:
W^JTs ;foa$Ji$fiis Qb^i(| looks upoQ i^, and ^otb Hivic^ic
;tq coqmcobifq« ' How^cbe vSoulis wrought upQn^ And
wb«cicftd»io;hMV)rdeqpfSin,.cbacisj^^^ of,
chic Chr}ftd(G|thali);^(^biii)fc^^^ ,
Secondly^ Why ic is chaffs, t be Loi4,^il. have ch^ Soul
burdened foe fiD. *
) I Thirdly, Upon what ground ic is, chat Jefus Chril^
* llfdi fuch adence co have che Soul come into him, and
I ^docfaiDvicetheSoul. AndfoappIyic# [
**^ — - - - -^ > - I
For cbe FcA, You that act weary^ and heavy ladenJ
Cbrifl inviKi cbe heavy ladco^ QMn^ladm] wbacii
I
Tbefirfh^krden of Sin.
9 Ihofe notionr, or tfuths ihat before layfloa^,
fifi^ at it uper^ in Hbe underfhmil^i Tfaofe cruchso^
€m, aad appieheiifions of tbeevfl of ttn that lay befod
as it im» alott in clMiindecftancHi]|| of a mao j how ^le|
Lor4 cmifkt thmnfowik dovtm m^in^ hearty And!
doth prefs the evil of Smi^^ tbeSoul, making the foul
now, noc'Onlyfoapprehend^ baccobefenfibfeofSin^of
the evil of tc^ tn clie reailhty of k^ irfe^blfiiy, chofei
tiaidif Aat wecebuc hoveringw ttieundecftaQdtng-beRk:e,j
Dl6Mr>to fettle upon the heart, and topceftchehetftwichl
chectalapptehenfion offing faith the Seiil; llieirdcal-f
^MgoFtcbeforeiandlcooldlj^^ llfutnoifr
I fcfel it ; rxm fa i thrtie fo o l, the^fethtf^chatiimeaaoon
tiomf befoceaie Ae gittc^ cealitiet chat ar^id the world ;
tiw Lotd pt^eth ttem down upon cheheaitfoat/lhey
ace heavy upon theSoul, fo heanry aicobeaeiifivBdas«
were under them ^ noW al thofe vain ceafoningi, aldx^
vtinhopes^ thofe (hiftings that before the Soidhadforcd
quiet it felf, tHey ace now ^ice ccuflied under the sial
apprebenfiontoffin. lfcfaeceAoiihtAealfiU»ftoiie»^
oodbegcooBd, andafewlfgbcthiMsptttoiichecopoft^
and an other MiUhftone^fliouktbetec fiiliqpoattaii, i(
would even grindthem^pouderifo bafece theceiMC^
viiiiHopei, and vain c^fo^iop In the hcict. Bilt «rba4
God caufeth tfaofe tmeht and tbe lealitiet of chioi t6
pre&upondMfhtact, itcrufliedialtfadrefiiaHopei^aBd
miQ cetfontngi o^Bothlqgi
* ' i
J- i
r r
id ^thtHrden vftU^gfOttf
knovo fin, that ic would fo ad unco c he burden^ a) chat
tc would piefs die foul downto ecemall miferjf : ic is Tc
twdeoed, chac ic dares noc ad aqy pne fin more, as far ai
ic ain ac kaft, f c k a fraid of addit^ any nx>i[e fuif kaft eoe
dKMfliouIdfink uto HelU
*I!bt ^tfr %mign ofSht.
f
9
heofvu^^ whenktsridbitlvtni^ it^PtilHthMitj:,
hecatdeifibe rwatb ^ (jQd Ufat hdue td'hy Buc k it
ixKift beavy becaufe it is agamfttfae2?^isir^(>I> §od\ and
rak of righceoufiiefs ; there litih die
wei|^ofal,tbat by klhave Schick at rhe See t&e trot-*
hifiintholy God,andbin an enemy tobinis tifioftiyee^m
as yoohave tiad opened to you at 1ai;ge« n^ojjifu
Now when che lieait is truely burdened
with fin, ic^feekSin beavidtcheie, as it isagaidft Sddi
aninfinit bkfled boly GoB^thac is io infinitely wditfay of
iDibaor from me. ' '
.... ... .1
Tbefixt^HrdmcfSin.
Sixtly , When the bflait is craely burdened^with fin ; ic
i» fo burdened,and feels iucb a v^eight^ as ic cleatly appte*
bends thacno cnncttre in heaven orearcfa is abk coxeniovi|
atidiake it awaypc is made fo ienfiMe of tbe weight of fii^
liiac ft keb Spppehendi icielf to Ik un^
asDO Creature in Heaven or Earth kaMe to take airar
jkif cbere comes noc fon^power bevond the|x>wer oFi
Creature^here muft I Ik downe annkg p ceft ff e n iaBy'
(kr this weight. As fuppofeapoopemanShoukl liei
der a greivous boDdkb, in fome dicth or the like,
tbece.comei itnu^ be a childiphi% ^ oc^^ere^ies iBui
over hiita, or dherernma dog V h«n i ^f^ nlnJiH^ *
wicb bimfelf^ I may Ik fcng eticmsbtiorwkfaftandiii
i»k«Ak. ^ r1iM*p rnnHf cnme fome tttheracreiiflch to'helD
fmrntm^^mJ^mammm^mm
QceUelmuft fuc^penflii Sotheroule \m uodrc i^
htfdcD ofSiiv and iipxk^ I^xd wbactburdto liai^f I
bcotdhrcBy iMf uod^^ (o^caccbK ifal^ wm 'm^
inm% ocurheAngtU»licavcntfmI4<qiwc^
caBoocbelpa]e;,c{)^mayfoeii€tgoc4 WQcdicofMbi«
thfy camoc help lo^ n^oiJy cbewnighcy powtc ^rfgodl
(bat m^^ CO heipfBt: npw (be fotil fcgjs fio m ftxnepiifr
pofe, wbtB ooc^ ic kfiU that cbece it Q<Hre»MA{KmM,
no finkepowec but only cbe iofink power of cbe gccac ffA
cbac C40odp a^aiKl|;^CK^«
Soreo^^ Andchcnincbe oewcp^cfik tbcCoid iha(
ttcailj^tw^en^ ^^ fin Wr^^^i^t ttai ^nfitmUmeM
iumam^lmrJetiUpon u^hm^b^ \mrd^of^ itluccwa^
aunoediw fin va^ del^clilUqpfne, b^iopM^ iMCOuUbn*
tfKH ba¥a 4ay. burdea 11900 o^ c^tti (lib^ ldidf:ba£oDe
(biois dwdiol^cha/EWi^ciBdl-cheQpivfiw ^ibeackmtfc^
lod weiaoitfwacdlypQQce^ ml mtt^^ west tmlenbtey
bit «oi»bidM ^^^Wiirai4«8Uioc«9^i» ^ibT wcKldi uponl
fqyfa«l% ] badir^ibfl. bfiar cbt^a i^ ibm ib9. bw^ |
ki»eftkciiiicb#i(tiQi»^famyday^ buicMitenitnaad
{bitwciglic^ vkf9(Antvom^(iA)mfm%^ if
A|]0iAvaHJttbii(CM«<i^«l|it'mllr^ asdchtsbivdBB
ftfimmi )!MbiiRlay:wbic v«0|ic atdbuadttsiUpQaiat ht
^ IJwt.ibt6Htf.iliai^^iM^ybuBda^
. . l3mV^f9ib^Bf»4mti fim
it » '
bacd cbciifi^ts of God oocwkhftaodiog cbe heavy band^
of God n upon htm . la ccue I teel Gods beav^
baadiiupoDiuejand preftib meforebuc jfec Godi hand
8 fofi^ be it ti^hceous hi al chit ^ kc bitn have glocy I
wbaditeim becoms of me^ fw cbe cratb tt^
■fliMMhaML
«CJ
Ofthebttrdfhi^the guikof^sx..
t\M burden upofl ftiy felf j there was a time thtfc I heaped
up one fin after another , a$ if I could never have had
weight enough upon Aie^ but now K find tc heavy^Oh I cbe
Sint of my youth they w heavy now upon ray foul, my
lying andSwearing, And the Loft of my time, and my
Sabpcb-breakingi Oh! the Lord is ri^ceous in al hii
wates. And in this manner doth the b^rc work that ii
burdened in Sticb a way as the Lord doth intend good un«
TbeliinthhKrden Bf Sin. *
Kinthtyf And laftly} though it be under fuch a
burden as is almoft intollerable Tet it is not Sunl^ davtni
inVef^e^ cffsdkr it/ burdiTt, as a beatlwhtfe it is ui
a burden, for a little while it wil ilrugle and ftrive ui
te, butafterwards it wil lie down and be lullenjffd'dfe
under it. But now chofe that are burdened w^bf|f!n fiidi
a manner as the Lord doth ufe to prepare^itfmrc for hU
Soanby j they feel the we^t indeed ^ ic, >ut fo fe^l
the weipht as they labor, tmtis, their hearti are yet ac«
me ana <brring and working, attending ftil upon any di*
reAioQStbarCm hathto give them que of his won^ their
beaeti do keep aftive and crying do Godand waigbtingto
know, what the mind of God is towards theniy and are
wiUidg to doaoy thin^ that God Aal require of tbim^tbdy
do not lie SuHen and wad as it were underthe burden ef
their Sinus. Now if there be any Soula in this couditioQ
ezpreffed in the nine parcicuiars before mentidnedj if
diere beany fuch astbefe. Know, chat tbefe are tbey
that Chrifl: doth in a more efpecial manner calunio^ and
taithV C^Hnitto me/ee Aat 4Ut^u$ mtfjf Md miny
LadinandlmlgiwjcHrefit
•/
* «
» «
'. i: f
• If
\ .*?
^tXtL O
t X
^ __.
I
7ho C^ft^fons i0^c> ^ oi
* r ft
CHAP. IV.
Ti^oCauttmf toudnng Ae Burden&f fin^ x. That
^tiino condition of toe Covenant of Qraoe. ^ ThM
it dotb not inter ep the foul in Cbfifi^ norghe it refi
vrbim. Wberemuo ceni^ Conferences are anr.
mjted.
N
OW I nmft by down (wo Cautions beforel come
CO ^¥e cbe Rea(oim>f chePoinr*
GkjOt. Yoii will fa7> Wha^ do yon ^aK of tbefk
imdenfp efAenecoffUy^AefouliheinghurdenedvPilh
AevpoAft^fin^ tihn i^ may cometo CImA for eafe and
r^ ? fitr^were k nofud9 ttAr^greqinredL
jiifiio* Tottaclanfwer, Thae at this bwdtn of tbe
(bd forfin^ k noc any Condickxi of the Co^tnant of
6iioe^ Aacmuftbemnccd} there ts no <M:ha: Coodi-
cimtucbeleeviiig'inGbriff i ic i^noc looked iqpon aa •
€!ondtidocii ' « . - -
In the ftoood place^ yte nuft Iqiour, That iall tbit
favdeDoftbefiiatfiirihT, ttdothdotincereftthefoulin
Chrtft, nor givtf it reft in Chcift. I may be thus bur-
denedfociiQ^ yet except 1 do briaeve indeed^ thattheie
be m^St of Cnth beyond this, I fiiall not obtain refti
Tbei^henoe;^ weipuft not.gtound ouc firith upon being
bonteedfor fin^-tathSnk, bectttfe wtar^ biicdendd,
dnefbn^weflialbepardloned and (aveds we muft not
fay diefUefr and^wtigbt Of our hitb, upon she feeling the
inMirof diir fii^'duit w%icb we mull jpiccb our fiiitb up^
;q|i^ IvodtMrtM^i Ite trouble Ot our foiils for out
ttkf iMie dio{» trbuHet chat tha foul oe Jeftts Cbrift
32.
i
(uifoed for Cn. Ic is a note of gretc ufe^and I beffiech
youdiferve ic} you muft know chii, Tbac when your
leicis ace ccoubm for fin, you miift doc cbiok chac chii
iiche Condtdon of the Covenant of Graced nor vou
I oiuft noc make chii ditt 0bji^ of ygur faicbi, as co chink
tbio, becaufe I am thus troubled, cherefoce I mav be-*
leave chat vyte iff pardDwd, no^ IiDiift not piccii my
f asfikupon my owd cfouji^k^ buc upon cbe Cfoubtrof Je-
iiSftCbcift ^ thQiea:Qiihlic^ tbac che loi^l of jpfM% iCbrift
tHdeoducei^r way ot iMisia^iOQ.
i Ftrft : Then bercrwill follow^ That ic isnocaf^y de»
^ee of trouble for fin^ how mudi toever one hath been
oroHhl^d for fio, or ho^w^Ucclefoever^fJsac^fi^ea^tb^ ior
iCereft, or noc intei?^ b.Chci& IQiyr >c ¥^^ ^ Q^^
Kure of ic } for ceccainly if we could come co Cbrift wicfi*
' nut any btisdeaor filoee of oi}r ^n.j i£ ir were poffi^iie
(hacweoouldcomeroiQicift Cl^^y) vlcfaoucanyludb
ibmftbwdenQAforfipjLWftmigt^i ^wb^^Mfi^thacliKfi^
Cbrift docb w^lkiipoD th^ bearc Ui ikaciQiul w*y^
as a rational Creacure9 akhough he doth v^ork above
RMfiia^ jMit<MMrfya<«gertvMan;Al ^Mce chat uJneipnd
VeaftHii yot IHU be dock wockM(oa the heart
.scmaLCnanue. :I^^ thqxfore cJ^ie woiJc o£
|0iii(U>»i8«te(aMervi^t to the ymfk, (^Go^ ^9h
j utually, when the Lord works upon a (^%f he f^l^
cheWoiifcctftwt.GriKp. KoFbepttMoad^aaco^
iQASiMfiM^ but. hfrnvA kpfm whaciiecdhe baitJiiQf a
Savior.l <hcif9hveii£ (ooiiMitoChciftaaaSavw^
' my fwl^ma (m^ Imvft aj^jrebec^^F^ai; fm^. i% x^ %
way hjfiwfihk of if i
I ScKOoAIyirllfGoddQ^^wpckiapqo^
oalGimcuri^ rhfQhemakietuf«.cftlMF.cabc%9i^iiia'j)Q
I
I
the f^mer ^tisakts.
lam
fiout h ftopped, and doth noc ni6 in chac fiill (beam of
wkkedadsas ic did before, and chac is one good means'
CO help die foul cowaids Cfanft, the vecy fti^ng of iC'
inchecoocfeoffin* j
Thirdly : This is the nacans in aKadooal way to make
the foul attend to any cafl^of Ohcift, foe before Chrifl:
may call CO (Tonecs out of his Word, Come to me, and
^ekwemitie^ butxIn^^mcBBdtfiefaiii^dca of ^^
foy aadtbsrefooe libey db noc^ome ^ 'if a man ibeunder a
teavybuidmiaadickwgbc, ifheima tbeieaftnoife
of ahe foot of ny man^tfacn tecciet^ouc for li^« So die
focdundectke heavy imadbn of ^9 dotJi rtfov^ to hear
of any direftion ixit of the Wkiid CO comt ro Chnft.
Fourthly: The foul comes co prize mercy , andmec-
or will cake a deep impreflion upon cfae heart that is bur-*
idnttad i mkoaiht bevtistfiorden^d •wtsb tmi' Oh^ h^W
deart aiKlfwce^andfseckiuij^iaie mesctes)dRn»
FifUy : And forthet, When the foul is burdened with
fio, icisinaIUcioadwwpi«|)&reflibcaketheyoak of
Ckifti Before it did cair it off, but now feeling fin to
beallevfieriburdBnicfaih>any other wbatfoeiter, it ismore
^le^iced so cake qponit etac ytiesd Jefus ChaA 'y now
latm^^btioBiiswiia: dus fctudea,. theo^jCSinft salktn
jgicgnaiiiirigiirrfi OMteii foubifclMbaieAuideriiRfa
.1
!>^-. • - . ■ " CHAP.
. « '
^4
The ^eafrns of.thefmnet DoBrine,
■Adk.
AAilniiA*AAmirftfl4AA
K . Chap. v. ,
• . . • • •
lOith^fmiof thtf^>merl)cStrtni. uXibriflbmh
., aUmtr£f inbim. 2. Tibe end why ht cimeint0
. . the. p^orld, vp^at t&giw reft to biftdmed fouls. )«
Chri& bimfelf V9a$ once taider fame kfnd of tbk
hfirdm. i^ V^k tobofoe the glory if a^tb(ije(tfe
iventofimmis . - ♦ ? . »
•)
nr^iU >Thiod chii^ y^ ReaGtm why l^fuf Chcift dodi
X defueandinviceloiibcoconaccobimA .
llBASON I.
'I..,
• • *
^ " mm
t^irft: BeciUfechacaUiigtveiico Chrafti Chdft
tech all cbe mercy of cfaet Fadiec inhim j foe che fuMM
lof the Godhead dwels io bkoi and cfaerefbce he muft
«cdtyttyfeidi<a.fimLr Xbttan a lamki VietOgronem^
That it a Bead be uadec a burden^ and ready co' pecmfa
Gfod requires chat you fhould noc withdraw your feu
from che fieaft^ though it be the Beaft of your Enemyi
buc CO help ic. Now if God would have us co be fo mer^
cifiil f who have bur drops of merqr in us J when w6 fetf
a beaft^ and chac of our Enemies, under a Burden, Thed
furcly the Lord Chrift chac hach.che fulhefs of cbe mercf
of ch« tniitnce God in htm } when he (hall fee an immocH
ul foul under fuch a burden, and ready to perifli, and M
aies to him for Help^ certainly Gnrift will me and
help chat fouli |
REASON
» ^
n«:^llfi^.tf^^tfmftirp.Qn^ne. ^5
• * 1 »
•opVfofv Cbriil was «BoifKft4 tfid fcatroc tbtcicy^d
90 bind aj; ibw facokco ficwttd tofk give tbtqi ctjGri
Chtii^ftdcfigBtd W Oa4 tbej^her ^f ]Afs wrv w^rk^
|id rherf^cf Ire wUd^irt Im^i ipfmQftd iv'Gpdi^
Btber tof to eafe Imrdf aedSwlf, t^ri^bis wo» $ iberer
£6ie wbeo Chri ft fees my popr foii bardtocd uodcr^
ftitbCbrifti bere is work forme-, lie came nottpcal
^%i^eouXy bid fimi€rrto,<^f:j^ Hereistbci
tfiac I tt^f coo Heaven fw, icjs rbe very bti|incir$ that
twastiemfromifiy Fa(bertp4<>:S^ |t|^tfaf wprlqoqr Ff''
tberientmeufiocbewoirldfofb * . :
«
RfiASPN lit ^ ,
TbtrdW, CKrlft bimfelf once ^elt foinetardin of tbis
IM, and be knows wbac i( i> (obc burdened with $n,
Vk was made fin fot uf. So ebe Scripture faitbiit Hbt
z Cor. yzi^ He was made Sin $; Cbrift bad tbe weigbt
of tl tbe Sills of cbeClea u^ Urt, and did feel wbar
the weight of (in wac CRtift hacb experience wbat it
kw be iMftdemd wfth iin^ «fldWiifitb%WraAof God
tbeFitberfor fifli^ Cel^ainly Wben Cbrift Uy groteling
widi his Face upon tbe ground and fweated drops of
blood cben be w)|s under Vgrt^tbur^lb €briftbadtbe
^eat burden of mans Bn upon bim, and of tbe wrath of
«l fait ^nnn(kshv H^wChr^hmk^ Jmm^^
iflder it 9:i«iiti«dy beqiWMt ilttfiviiy
..SlWi^, It is Cbrift that is to have the Ctoty of thej
atf .' Ihej^fUmimwI^rdn/hiners
cdeoffin, andthofcfwihthtttrebnrdtiiedfotfio, if
cmtbqr btTeetfe; they wit^vetbeLofd Jefof tldie
Gloty. Now fkft Chrifl haying »l,thc Metqr of God
Cte F«tti«i; and bdkig feat into the if&Ai to bind np al
broken faearts, andhainng experience of tbe burden of
6d. And foanUf knowing that h^ (bat hate al the
Glory, in defivefing ind ea(!ng of Seob; cerftloly
duifr dotih «l«miii icworjch al hit ^Ifetiottt, thathe
algbt h«e the Glory in "etft(i| of trodbled Sonlt; is
many Chyrurgions account it to be their Gloiy, to have
the Honor of coring defperate cures } the tord Jefai wtl
Glory in thii to al eternity. When al the poor hardened
Soak that ever he did ieafe (hal be brought btifbrtbifli,
and flial be acfcnowle<^ before God and hit Aogclt.
Oh I here are thofe, many thoufiind Soult that wet« un-
der their burdent, and were ready to. perilh and I have
eafedthenis and here they Aal reft from al their labon
for ever.: Chrifi cab Sinnert upon tbefe groudt^
CHAP. VI.
The .4flft%#<wn, fRt^Jorting Sinners t» come unto
• Cin^, : mtb Aitfiverf uitio cert^m ObjeBimu*
APPtlCATlON.
NOwforW^ord of Application : doch Chrift cat fiw
' idrdeiied Soolt}to come to him that they Asiy faaTC
reft^'Fhea thofethat«irebordca*d flibuld harireo to wha«
Chrift fiuch in this Congregation Out morning , It dmn
coy poor fool that it readj to perifli under the weight oi
«o!thatgoeinndcr Ae Uad<>f i^Gbtift caU to that Soul
tocomecol(im« Itwmageicvoiit thing for Chrift to
JkA.
mm
CQHMaiidcaliiKofuch^Cdngr^atioOf and cbop^ihould'
be Mat cher«» Nay, I eannoc bw cbtolk ibaia may be
manylQchif Ck«^gregaii0nch^tihallmccMdl^Clirift
CbsHk inanjr cimcs cab Wbertthait arc none taanfwer:
wcnay iayincbiftiifeatoiir Satiouc Chrift did loan-
Qdier,.ibe barred if peaty burcheLabocenarebticfewi
Sowemayravy the hacvcft ol &n isgieac, but the La*
.boceraaodectbebwddiofSin, art buc very few: many
jcbece are that would caft cbe burden of iinuponCbcUl^
Muc cbey do at tbe Phartiees did, caft heavy burden upon
'ochenj buc they tbemfelves wil not couch fbem
wich one of their fin^s. So many would caft the bur*
deoof finuponChrift, but they wilt not feeliccfaem-
felvcs. OI let me fpeak to you , WhacChamber^ or
CloGec cui wirnefs thac you have been fending ftrongcrici
unco God, ashein^ under thac grievous burden. A beaft
if tc lies under a burden, it wil roar and cry out fee help.
So certainly if your fouls were preft with the burden of
fin^ there would be mi^bty ccies to God to eafe you of
charbufxien: Bur comoft people in the tvorld, fin iive«
ry li^ : Well, know, Thac as Cbrift bimfelf felt fin to
lie a heavy burden, (b one way or ocber they muftfiBel ir,
either here, or hereafter i buc blefled k chac man or wo-
ann, thac fteb the weight of fin while he may bedelive*
nd from ict that he k not beceafcer preft under che
weigfic of ir. We readof ^^ircMri^, when the people of
lirael came for eafe, he bids chem go to their Miens $
cbatf cbatlie did un^uftlyy Chrilf mig|ic do to many
ri^reouily bereafcntt when you Upon your fick beds, or
dMth beds h(reaftcr,flial cry for mercy, Chritl may fey
CO you, go to your burdens ; when any chtng of the
Word came CO pcefe fm upon your fouls, youcaftitoC
Ol 'cis a da^erous Coomdon , when men and women
cannot only (m enough : buc now when any truth of God
likoild lay fin upon their hearts, they aft irour,aDdchcy
telk hardly of chofe Tiucha of God chac would oome
hindrheirfim to cheic Confeieacit. and fo burden
4^
^
;
WfJBlliiim^Ji^iMnik
^ ** r •
\U
Ift^fechml^e tbufi ladeQ wMi^itiek fins^ te dMGr. thit:
Alv'tiltbtb^lolvOjiiWi^ fl^t^^^^ driok foiip0cU9r
Dfccfacife Trucks of fi«t ibMdOc^reveal the evil of iiaud^
WAMi bui:iacl»e(lectt$;;ogrn ^tfb ib^ft Tntths^of. fi#d^
^adlaborco bmdte pur oi^rp )}f«r9 i for 3^oa fcpifiktt
clioGr that ^r^iiiifden^jGhrift oils chii^ CQbiqitfaif cbi|r
o^licbaveici^ cfatfreiiqoocMfibwdfnSttfaaLCifeaBMik
bring upon puc feiv9$f Uie racher fbek co avcrkl chem^»
buc as for cbe buoden of fin, we ^re to^ burden our hrnxi
wichtbar^ 9ndco labor co lay our fiasco our beacct^ and
toprefscheiBthere^ aodro charge rhem.upon cut'Owa
Spirtcs with all cbe a^ravacions Ave cao^ and co loytt
wich cbe wodc of Go^sr Spirits when^che Spirk of 6od
conM^cofayfin^^pohcbefouW ^o^oyn wieb it^ andca
hy^ Lordy Ib0gincobemoreienfibleorisiyfins».cbaDl
wa$ before j Lord, buaable me chrou^ ic, kcipebeiiii^
nit cby haod a$ loog qsi chou pkafeAj orIjp wodc tbf
good week upoo m^
• ■ * .
' • . • -
QHeS* BuiyoQwiUay; Ufe prnxfinJ^'underibekHt-t
den of Sin.
t4n0v. O DO ; cbofe thac caft ojflFcbe burdeo o{ fin tbsjr
aremoftloketo^idc ui^decic; nour din yoy chink cbai
tbeLordwilSuifcr flM:b^aibtiUdrinkui]derxhebwdea^
char dackbucdeotc (elf, chacGodfuigiicbavegkiryc Buc
tboGachacareuhwtlling^ and are forced to be burdened^
tbac never are feniiblepf the burden pffin^ ctlal cbeprope
and CcNoforoB of chs' aearure are ratken a^ay. tXpon
cbrir ikh; beds> and deatK^^eds, cbeaoien ace burdened
wkb Sin^ aod wby i becaufecbe props ace taken away (
before cbey bad comfcNti^, and dlates^ and fucH cbipgi
^i^bidiare asfo maoy pia^^ buc now God coow aQ4
tfi(etchepix^% andddHrntfaeyifalupoiius« That is ^bA
umliQii Char many upon tbeic death bcdh^lir Bmriog^ vm]
Crying out fobiceeriy. for cht ic fim s jawt.wbyi ? birawil<^
■■
die Lord hftth cue ^AlidttttietmjpiymKiii^
yj upoo tbeir hmtt» Ko# Chnft^Uf conn co tm yoo
chac ate weary Slid h<^ kdeti ', ooKw to iw> ft^
Know chac yon are ihafitf berMrcbnditioft, iksKk jwu^
were, when you imit on tvich detigbc in-fini;. .you flcr-
ixnrjIiitbcWtythacGodddekiifetolKuigdi^ dnt
he litdi ajpurpofe co dogood UTicd : 1 remoiifec In cfie
<3c^y4ierechepaorblifidmii»(^ OS^r
cfvaiftd bav^ mirty up^n m^ atxi (III eryed 4 wilengdi
Chrift heard Che cry ^f rUe^Hnd imA aiMt asked wtecfc^
was ? K<m cboTe etiai: were by him^ they goco tliepoot.
blind man and (ay to tnm, bet>f good comiocti he caJb \
hemig^eray^ I, but ray eyes be not opened^ I, bui be of
i;ood comfort hf caHs. ^o I fa y co al burAmd Sitinert^
^ of good comforc irciubled foul, Cl]rifti««tti cheeky bci
fiicb coiDe CO me at ye cbar are weary, and heavy ladifenv
faedoch DOC fay, chou cbaC art fo much ladm^ CHriff
Cils chee to bkn. r ^ , . .
K'
6bi^a.'Ibiit(!Aoa wile dy^ylbtwem'^afh^ifli^ei/V^
fare that my Jinx were Pardoned jl^ IJhMld hefafikd^the»
ijbculd haw eafenna comfort*
*Anfip. I but poor foul be of good comfoct, i^^rou art
caUed -, be dorh nfx fay, chou^ct a nrrached wtc)^NkceB«*
cure, anddeparc froA methou cutfed, as hewil ftfy co
fiQners hereafter ; chac itiighe ha?e been thy eotidibion 9
but thou didfl" not heareth^ yoke fro^^CArift tbis &dif^
depai c frorn me : but r hou doeft heare cbis roice this' day
fixxn Cbift^ Come to mealyou thatare v^ary andrbe^
^ hJUn : CbrifV b necr co you 3 the Lord is beer to
thefacoken heart ; be is neere to die cont riceij^itrit . And^
iamr thtsjthf kajgtr thou ai?r under the burden of thy fin,
Aerewfil coofe the more comfocr Hereafter. Now eh^
« a burden oflTu upon chee, awJ**re^lt^ap^Wi^oJ
jgjpcy hncafter 5 SotbeSctipcure (pettestof a-#eighc<tf
Ml
1
Miriki
I
i
OhjeBiwt jfi^mm^
^m
^
glocy 9 ftt wd as of a wcidx of 9in» he willing co bcare cbe
wcMic of fin qaietly | uy wkb cbe Fcophec ^ I wil be
vtllii^ to bcate the iodi^cton of chc iord becaufe I have
finned againil hinu Safiiy tboa : tis fie my foul (hould
beacea bucden^ be^ocenc eo wait now, do you cbe fame
cfaing chac C^rtft did when he wat under bis biuxlen: mailc
twbacbedid in Vc6. 5. 7. See bow the heacc of Chdft
} wat affefted when he fek the wetgbc of cur fim upon him.
In tibe dayes ofhkfkfh be offkredupprayers^ and fiifpUr-
cation/ witbftfcng Cryei and tearex unto bim tbat wm
able to fanxbim from aeatb^ and wa$ beard in tbat be
Veared. Goe diy way O Soul, and gee inco cbe prefence
of God, and celGod of thy burdens chac cbou fceleft,
make thy moan unco him) and Jecit be wichpcaiers and
fupplicacions » and ftrong Ccyes} and eel him Lord I
fisac leaft my foul ftiould be pceft down co erernal
deacb undec chis burden : eel him of eby feaces
this way f and ic is vecy probable , ehac thy foui
flial be beacd, and according Co rbis invicacion here, fure-
ly, there is reft for ehee as wel as for any^ while cbou arc
9yingoucundetchyburdfen, for ought cbou knowcft^or
any Angel in heaven cbe pardon of chy fins may be fealh
Unginbeavent andcheietore donoc make any delperaee
Ccncluficx) againft chy own Soul 9 for chy pardon may
be a feaUng, and ehen the Lord wil tend a meflenger co
eel chee of this. Nay, do I eel ehee ehac ehei e wtl a mef-
limger come. Behold here in this cexe, cbe Lord Je-
iui Chrift comet, cbe Anp^l of the Covenanc cryes co
thee, ComeOCome, come fre^lyy though cbou haft
npgood at al in ebee^cbere is enough in me eo give rd(i un-
co chat foul char doth moft labor under the greaceft bup*
den of fin chac ever was. Pll now conclude with diac chat
Ibeganwichalacchefirft. O remember again cbe dqpen*
dance (pftbefe words wich the former » cbac he chac cals
to thee to come Mhim for reft, kisbechac bachreoeived
alchinpofthefiicher; and what bach he reoeivedtbemof
dieFaoNcfor. butlbr fueh poor 50ules as thefe art?
I^necefarjitkt^lwmmdmderftmU^c* 21
♦♦♦♦♦♦♦♦♦♦♦:♦♦»♦♦♦♦»»•» » » ♦^♦♦ ^
' ' « • .
CHAP. 7.
Tbi^Batdmfmiettht lam laid ofmin %kvm ^4*^
pphiSi»ear€ unal^tetop^orm^z. It ^Bip^mb ^
foUae perfe&wn. i.It jicaptetb nc^ of any of (m
^Endeavows* 4b ^pon any one breach of the lam
^ Sinner hofitb at ability for, evor ifpeping any
part of it afttrvcfafJU $• Vponanybreawtbntoff
itprefimtybindetbover theftmier to eternal deatbm
6. It rt^ireibconfiant obedience. 7»^etngonce
bro^pg, it cannot be fatiffitdtmth any after obedi*
ence. 8. It accept/ of no repentance. 9. It only
Idyei open a mans mifery^ and there leavts bim^
pritbautjbemng bim am remedy, to. There k no
appealefrom it^ nor repealingftf i^^ 1 ^ • Tbemoro
it Cometh to be revealed, tbe>9tpre are our corrupti'^
ons Stirred up. Where fomoi ObjeUioni are an*
fooeredy or Doubt/ rrfolwd.
»—
HAvidg fininiedihebuideoof iheguik of Siiu The
nexcis^ (he burden of che Law.
Come to me (.faith Cbrift^you that are weary and bea*
Vftaden^ andlwilgi've you r^, vi^^ You chac iSibor
iiDder che burden of che I^ur, aod Legal prcfornaaocesi
Ivil pucdiote cwo.ix)g^c,hec baviAgHQeceflkry.depen^
dance one upon cbe other: chough I inceod cohaodte chem
diftinftly. , .
Fffft^ You wbo^ofQ^ CO fee cheg^eticboDdupcbacyoU
Mtoundeir^L^Wy/Wdfeele.Uie.^Feaci^^ chacts
4e«,youiofee||;iQg.«fi^J^ sheJaw aod
we done fo foe a long cinie} fakh.Cbriftt )s3mW chat
you have been deceived io looking afcer your iufliiicaciri
^C"
_»
^2
t '
\\\.
■T
#
t on chM way ; you hav« labored, and coy led in vain^ for ic
[bavefucbrcftcoyourfoules, as you never yec havefelc,
DOC never flial feel by chac way. This i cake fully co be
che Scope of Chrift, acw>el as de^cber.
Now for tbe burden of cbe Law % Thac che Law com*-
pMe4totJMrdQti\«il itp^M«'bf tim rikpAffim
you have in ^m. e. t^^v^^pdnbtba^ddimni^
m€^yiryM,fotjH>u are not UndeP ilxlot^ but under
grace ^ He Sf^i^akes to chofe chac wete dtefiveced, and
t»kb, chey were not now under cfaeLaW^ ebere wasa<
I eimeindeedcbac tfaty were wdtc cbe law v che Law lav
upoa^cheni^s a Hciavy burden; Ikiidiey came aFcerwarcIs.
Moder cMoe^ chey bid a yoke chece alfo^even '^ace ic felf
brings Mme Mndofyoahe^ bw nc^ fucbayoakeascbe
Liw<jkiih» Cbrifthiniielfiaich^ t)ikeiiiy^yoakprefenc-
ly( bu&cht yokei»v«iy eafie in totopatifbn of cbe y6ke of
.ibeLaw:'' - - -• '^
'■'■■ t)owthiclciiigbC'0|^B wbacthebaedfen tinder che Law
k; wbichtftfimier cornea coudd^ftand^ any foul once
I comcrco'undftftMd^^it is iaapoPfle buc ic nrnftb^ laden
I afid burdened ^ it w^ be a loM upori cb^*, a heavy load
CO chofe cbac underftandic ; evea che buMea of the law.
Therefore for che underftandmg c^ic which I Icok upop
ai txceediog nieceflary, or elfe you cannot underftand^
Chr ift aright i for it is noc (enough for us baieiy to undetf-
flandChrift^ butMvmuftundeiftand ChnRisokie chac
k die greac Saviour, 4:QHleli ver w ftom thk La w ^ one that
ranetfBogiveceftaiMieaieuyUa^ from che LaW'^Now ex-^
tepii we wdcrftaadche yoke, ^ndbufden of the Law, we
cannot uadeiftand the worth' of Chrift in jcbmming cb
give us cafe and reft from it,
. x; Then t flial endeatoift' co fte#«^liat tbe>yok(f and
httrdanof^heLMrft. ^Alid then white '^cfiieburdetaiatf
CoiidkioaiAftto8oilt>iihbk4lMt(ij^
Lte^pfcfbamanca^'' ' • ■'' '*'
f^ •:
Ite
tfe^i iitfilttrid farttaiiars.
^±X
Id die&ift phct, tie Law requirei of ui fticfa rhingi
Aattnare not aibttpt^^ji toperfornui ic [cqairei tbii^
ofu chac wecaaoocdo i yoa wU fay thu »a ^voiu
burden indeed, tobepuc upon cbac tbac we cannocdo;
DOW tbe Law docb fo onely ac the 6di, ibtc you may noc
tfainkuhiidit docb noc put you upon any chiog that
Goddidaevctinableyancodo, foe tfiac youwoukl fay
vaehard, aiklbowcouIdGodiufttydok; bucicpuu
fouupoothacwhtcbnowyoucaDnDtcki; bucyouhave
koughctbn [cariKtfO upon your felves ; k would noc
hive been any burden, ccAldm, asGod maderaanfirft
iainoaxDcys chereche Lawcould havebin nobuiden:
butnov at we ace fallen Con (idee what our Condition it
now, and ic is a gceivou* bucdeof for ic puci us upon that
which We cannot do, aitheftrengcbtbac wehave ffiould
ic bepuc foircJl co the pecfonoaace of (be Law, yec we
could not do ki buc_we muft noc chink that becaufewe
bive loft ou; pow^r, chereibre Gods Law ihould noc goe
OQ i che lav hatb icscoude whether we have power, er
DO power, b^autie God gave ic ur, and we ban loft
railing of ihic Saipture in
ore wby temp you Qod to
nUftipUfVibub-aeitbefotir
b^re i The- law it fijch a
irfubers were able co beace.
lid, tbit it mtant of tbe are'
Cenainely, ifcbe ceremo-
1 take al etcher- Ceicmb-
MMI i take rtjEet ly che pCT-
niet, and iciwat not fuch an
(cakethe whole Law tnche
rarcobeihe meaning-jfot rhe
bourcbeceienionial law^uc
, andjdAiut.jufliticacinnby
: cbe Ctxax^afi/huiaeh Sim
to be inf9aQ<ttl!about, foe
_ this
_ ._ ZV
^4 OfatkwdmtmdiP thi Lan^ ^
^ waial the Siixxt chM wn bete iiv«4K/, f j'. cbere
fwcre Gecratii^«iaf caine 6^01 fmifakm tMhe €Sktt*
•Aitibdb and cbcre caught) dnc ctoy rfy^
kicp ^Miffif Lmv for ^ftiiiiaKioti; N<yvir cte Chtlre^ t^
witt^foffb being €ix>i^^ cbac fomeihouM come from Je^
n^^a(0»axul reach chkdDftrineanian^tbem^.i cbe^ Seoc
ceceaiD. Bseihren to (he Churcbof Jerufaitm cobe mfer^
med furtker abouc chk queftion, and you rnay fte an ebe
tMcb beleiwd^ f^yi^S ^^ ^ '^•^ nmd}ul to Circumctfi
tbsm mid to command them to kf^p the lav^ of ^ofes at to
tbemaocer of|ufHiicacion* Now inehc affembly offerft^
fakm Viter ttte h up andceb the reft, (hac chey fhotitf
cakcheed whac ( hey do^and not puc fuch a yoke upon the
dtlcipksjiefpectalty that of the law, wkkhnekher weoor
QUI nchcnL were able to beare ; and ihat it is not only
kMant Cecamonial but moral ;it appearciat the ii. vetw
Wehehnmthattbrcu^ the grace of our lord frfui Chrifl
ufe^Pjolkefmedevenoftbey. Mowtkefrtiaceoftiurlocd
Jdiw cbrtft tt not only oppofice co the ceie^onal law, but
to^beinoral Law, when it is uught in w^y of lufttfca-
tiQcifiaUiek So char that law that iafucihayoke is abac
tbfi. kopp^fiteto the grace of Chttft ehat brings fiihacf-
QP4 kischafilawcbatrevealeiSm) teisthatkwwhidi
if^theiDintfttt of deaths by wbichthemouchsofal came
cob&Aoppcd^ fothat itisa heavy yoke, chole that are
Under this Law : that is, fuch as are under the firft eove^
nant, cbe Covenant of works9 that seek for Juftiiicati-
o&l^ thUj they are under a gceiwus burden, rhey^arc
tbechtldrenof cheboodiwooaaii^ 'for the-law rentes that
that it imp^ibletfcM: chcnati^dOk Now whan a loul comes
tofeeand upderftai>d itfialf lobee under tbelaw ftjcha
Lgaw aercquiceachiBgsiiapcjffiHetobeil^^ burdens
dwf0uU8<i^ ^ *hk BMttB ikoMaes to fte che need it hatflf
o^Chrift^andChriftialscoliach'tocametohhn: arWhis
flloiikliSay^ So kMig as you oontinue unbeleivers in your
mcural oondidloiif you are under SUdta covenant fyt
opened mftHtd ^articnlars, g^
life, as requires cbac of you which you cannoc pofliUy do
asdcfacreSoce cbece b no xefting in disc condicion : Come
fhnribce CO mej iske my yop, myeafie yoke^ cheo-
therls a heavy yoke: Boc I vil ihew you a way for eijb
aod ifift CO your fiouki. That is che firft.
Bis cbouQifi the hw may i»]uii» bicd chiogi^ I
may remit in fome ocber chingt« Whecefocet
{fioond place: this i$ the yoke and botxlage
«f che Law : chat inevery ching cbac ic doch commandiie
docfi Kfiquise abfolttce pecMUoo ; accepts of nochiiff hue
abCokice pecfeAkm in every thing chat ic doch Comand;
scdocbnoroDely cpmand hard chings; hue whacfoevcc
the la/w ctquiresy icdoth cequirean ambluce perfeftioo in
ii^ oaochflTwifecaftschei^oul ifcherebe bucaftilingon
pacocubc ioaoy degree of chac which the Lawre.
esy che Law cams che Soul by ic. Ic requaw not
r chac che chtnglhoiiki bedoo^ hue chac ic fliouUte
doiiey iaa righc manner ; chac ic fhould be done out of a
rigpic pticicipleji chac it flnuhl be done ia she peft-
fiiAjnaof dsgteei^ lo che uccermoft that isffequict»d : chac
there fliouki not ootfy be a direAioo ofour Ims accxip>
di^gtochemley bucchacwe cuneupfkdlycocheBAile,
cUaiiielav cequirea: Now whac a mUerable yoke and
iucdaoiachif, ferapoorloul rolook upoocheLaw aa
ieaiiciiig9ficftcbioff& chac I cannoc do* And Secondly ai>-
fishMeperfeftionaamcciagofnoiaperfeAioBa^ this
m^htwf yoke: chis neimer we nor ouc facfaecs couU
beaie i and chofe cfaac^comecobe fenfibte <tf ihis, muft
eaedi betinder a grdvcMis harden,and lk>ie a need rfjelu
Chcift^ChciftcalsdiabchacdouDderfiindckift kis
cnie if icveaetfans, and people wesekfit without anv
bekv andaaaMdy^icwereaiadcendkion; cculyif chiiR
had noreeoiettamhe voshlto pucbanftif cm^
wefaaAhteBkfechus v and d chofe chac danoc ttndie»-
flaod idhe GoipeV that hawenac hadClnfti pseacbedkor
tt^chflmb^acealchosy cbkgpacealki* chis Gondicioo ;
dncjr a8eiwk(>laartiaccks]lK9ni^ cbac'law
imuire abfolute and oerfeCi: Obedience in e-'
A
■kte
3^ Of the hurien tmder the Imo
Thirdly) The Burden of the Law iidiis^) yoiiJBay
fay ; though k doch itcfiwt peirfeA obedteooc ^ hoc wi]
i( aicepc of no endeavours ac al ? fuppdfe we do eodnuoi
CO obey co the utcermoft chac we can ? There, ace man)
men wil require things thacare hard^and beyond ftrengtb.
I buc when there are endeavours codo chac that is requb
red, chac wil be accepced : wherefore we are co koow
cbis; chac the Law accepts of no endeavours; chough a
iinaof or woman (houldftrive their hearts out to obey f co
come CO che heighc of ihe perfe&ion of che Law, cbeLaw
doth noc accept of tbo(e endeavors : Ic is crue, when che
Soul cpmes unco Cbrift in the Gofpel ; when chc^ul
comes under checovenanc of Grace; endieavoR are aosep*
ced ; therefore do noc fay thac God wil noc aocefxof one
endeavocsy and why ftould we endeavor ? Yes, -if you
comeunto Chrift your endeavors wil be accepcea, as we
ilial (hew you when we come co difcourfe che reft chac the
Soul bach in Chrift ; Buc now here is an arj^umenc co
drive poor fouls co Cbrift; co cdnfickr cbac while you arc
out ot Chrift, your endeavors are ngc accepted, you are
noc in away ciiF life; for life, and Salvacion, ic isiiocco
be bad in the condition you are now in : for the Law re*
quires obedience, icmuft have che work done; you can
be Ink Mher under che covenant of works,or the covenant
of grace ; fo long as you are under che covenaoc of wc«kS|
there che work is orlied for, and noc meerly endeavors,
cbac wil noc do ; therefore che Apoftle faich in the ^onu
10.$. VcfT Mofes defcribitb the rigbteoufmfi ^ibi.Law ;
that be pp'bicb datb tboft tbmgs^l live by tbem : You
muft richer be Rif^eous by che Righteoufn^ of cbe
Law, or by che Ri^ceoufnefs of Cmift ; now if you
would be Righteous by che Rigbceonfnefs at che Law ;
bear wbacic is^be cbacdochchefecbingsflialiivelr|r cbem]
Ifyomdo.tbem^ ^Mofis docb noc iay, be chac codeavon
430 do cbefe chingp ; he cbac ftrhm co do cbefe things vt^
hue ^Ifitf!^ fiiaGb he Aat dtA^bem\ he chac dochcbefie
tbiqgsfludiivebyclism} icmuft be doiog, and noc cn-
deavoribe.
opened in fey &al TarticuUrs. 3 y
deavoring, chac the Law accepcech, andchac is the chicd
cbiDg wherein cbe bondageof cMI^wconfifls. JSakh
Chcift come to me aixi you flial have ceft ; k is by beke*
vipg ia Chrifl chat you rouft have rell» There can be no
reft but a gdevous burden upon cbe foul cil ic doch come
CO Cfarift ) if k doth underftand things ; and if it doch
HOC uoderftand cbeie things, ir is in lb much the worfe
cDodkion v though perhaps ic be not ienflble of fuch a
burden through ignorance, as moft people (pend ofTal
their daiet and through igBOcanoe do noc come to be fen*
fible of ic ; buc when the Soul comes to undecftand what
ccacms there are between Godand it, and how ic muft
flaml before God, thac ic nnift either (land by vertue of a
Corenanc of Works, or a Covenanc of Grace, anc^chac
aloacucaliy are under a Covenant of Works; and fo long
as I am in my natural Condition) I am under fuch a Law
that aooepcs of no endeavors, this muft needs be a greac
budeouoto the Soul and makeic to fee an abfolutene-
ctflicy of going to Chrift for eafe and Reft.
Fourthly ,rheburden of the laiw is exceeding great in chis
ceijpeft. Thac upon any one breach of the law, the foul
ones CO be br ok^p fo as to lofe abilky to be able co keep
any pare of the Law for ever^lfaid thereis this in che Leiw
arare thro in the Gotpel ^ thaciipon any one breach of the
Lawtn the Covenant of works, the (oul comes cobe fo
broken, asco loofe all the abilities of ever keeping any
pare of the La w again i as thus, 1 (hewed youin^dam.
JUam was che Head of the firft Covenant of works, of
the Law \ now ^Adam he breaks ic in one particular, failed
io one £arcicular of what G^ requised of him, and in
brcakiif[ of k in thac one thing,be, asd al his pofterky was
fo broRQ cfaac chey loft all (heir abilities of keeping
of cheLaw for ever, eatcepc God come and aeate any abi-
lity, they have Icift whac ability was given ac firft in
theirCcMcioii; fo then this is a very greac miftery, thac
one bv/doiqg a thing chac is evil mould weaken thecoQ«
naiyiiabiC} thUby diiog^Hm^tbat k e^v^fhmld
38
Ofthf 1m kn m^r th Urn
quiH hefe the ^fUinU tte^ ^ ^}^ looff che babU by oae
•ft) and iKX only Loofe chc babic ch^c if contrary co the
parctcubc vril cbat we 4p, bun looft al habits ot al good
Hrhacfoevecy and cbac by om ad i now cbu iia tiling
abovf Nacucc j cbi$ is only by vercue of cbe coveoanc <«
woito* God noake^ fuch a covenant: i ic ri«is upon fudi
teacm% asiMJamdidbucfininoneching, bemiiAdin
Iliac is, bis£oulas velas bis bodyrnqft die a (picUual
death) and fo loofe al babies of al Qraoe. And cbis ift cba
Rnfon, why we are by Nacuva dead in Gn,
Further, fucb is ebe condition of cbe Law, cfaic fup*
pofii God ihould reftoce us al co be as perfed as ever Jh
dam was in the Aate of tnno^acy, void of al fio^ and
having the Image of God pecfeft, and tbn GodflioMtd
come and put us upon the covenant of worlcs agatn i I fay
if we chen (houki but fail in any one thing, it would
bicakus fo, as we ihould loo(e alour abilities to pee*
form any chity ever after; this i« checondiciou of cbe 6w %
But ic is noc fo with the GoCjpel } though we fin agaipft
tbeGofpeU wedopoc preffntly loole al our bafeifispf
Graces But cheReafonoftbedilFerencei That chQHgh
Addm when be finned againft the I^aw, he loft alhif
habits CO do any good after, and that thoiu(h we fin ^ffUnft
cbeGofpel i yec wedo noc loofe thofe habits. That I
fiialfliew afterwards, when I ihal come to (hew» tjbaffbt
yoke of the Gof pel is eafier then chat x^ (be Law. And
that is the fourth thing in the burden of the L«w.
Fiftly, The firft thing is thii* That the taw upon e-
vary breach it doth take advantage, agiit^ the foul pre^
fitotly } I fay takes i|dvaot4ge agasQftthe foul prafeocly
and hinds ic over cpdwbj coecesnal deatbj pp^ent^
binds icoveri Yea9 s»id doth a^uaUy put it under «
curfe u(xm every btea^, iaflantly ii doth ic i tttcru^
thebwitnaaybeisnocprefently execuised, ufom^a
fioner hath broken it^ bm; this ii cactMO tl^t ihouEb God
doth HOC €MM upon you at fooo^asymi hava bcomnctaa
Lawt yec know tfaac chera «e dieCeihfioe things qoBit
upon
^m
rooft e^rfty drtt that is6uc d^Cihitf^, as foon as any one
m k cocAmitt^d, fbertf 9ti thef($ ttSree ctiiiigs coroe upon
him pceCencly.
Pirft, He is Bound over by (Jods Juttice, by lucha-
booA as hach mote (Irengch in ic then al the power of
Heaven and Earth is able to break ^ as a man that hath
done that that is evil, it, itiay be che Law hath not pcefenc I
execution upoti him, I but he is bound over pre*
feiKly.
And not only fe^ but in the Second place^ the Law
pafleth fencence, che bindingover that is the gailc^ hue
cheLawpaffesiencenceupon che finner, and condemns
ki the Soul is prefencly under the lenience ofcondwanar
ckwL
Thirdly^ The Law puts die finner under a curfesi for
io it is in che latter end of the 27. of Veti. Carftd k
tvetj am that abides not inwery thing that it written in
Ux%ool{^0ftbe Latvia do it. Mark, [^ every anelith^t
abides not {^in every thing} he tspronoviKed aecurfedf
and that i$ a fife perticular« , ,
Sixcly, And in che Sixt place. This Law requires
conftanc Obedience alfo : and iucb isthe rigour c^ii vtbac
if you fiioul^ obey ic never fo much for a gieac ptctof
jfiour lives \ If you fiiould conceive you could obey ic
pttfedly for agreac whiles yecifatlafi youihouidof*
fend in any one particular youare caft for a] \ andal char
) ou have done before is ucrerly re; tilted 5 ic wil Cakead-
vantage againft you for any one parcicular. If ic wdre
poflSble that all your life cimevou fhoold kepp u and ac
tbe lift houre of your life breaic ir in any one particular s
certainly you would be condeomed J)y it ^ this i$ the.con«
dition di the Law j for fo ic is in choie words-chat are
named ; chough vou do iC| if you do not abide to do
(e^ery thing J If there be but any one ching wbaceliy se
can t^advanca^, it will*cercaitily coodema youftor ict
This is the condition of al chat are under che covenant of
wades i and is hot chisaload i Woukl not chisburden
40
Oftlehurien under thtluim.
^
cbeSouU IffobecbefoulcoDQcs co undecftandic} aiui
wbechec ic undecftandi k or not, yet omainly ic is ch^j
truth of God. . '
Seventhly, A feventb Burden of cbeXaw is chts^ that
when once the flnner hath broke its (he Law cannoc be fa*
cisfied with any obedience which may make amends afr
cerwards, by any thing that the fmner can do » fuppofea
man flioula be never fo angry and offended, be that
hath offended him may make amends, again a Servant
thinks, though I have offended my Mailer and done fo
many tanks 9 Yec, I wil make amends for aL So many
people chink though we have broken the Law of God \
and lived a great while in ftn^ and done that which is evil^
yet we wil make amends again; and we wil givealniesj
and come co Church and the like« Tbefe are the R'^-
fonings of many poor ignorant hearts, that do hoc under*
fhnd upon what rearms they ftand with God \ al the
Children of men (land before God either under a Covert
nant of works; or under the Covenant df Grace, one of
the two: now chofe kkid of men chat ReafOn after cbi4
manner, furely they are not acquainted with the Covenant
of Grace; they air under the Covenant of Works; and
now let them know that the covenant of Works admits of
no fuch a mends as they fpeak of;but when once you have
broken the Law all chat ever you can do; Ifyoucoyld
live a thoufand years never fo flriAly ; or be w jUing to
fuffec never' io much for God ; ^yec all this will
not facisfie fbr what is paft ; many when they have finned
and their Confciences are a little awakned for ir, then
they think co live better iind to do otherwife afterwards %
as if they would make amendsforwhatis done before^,
but you muft know chat this \% a meet deceit and wil not
fatisfie, ycu-fttuftcome to me faith Cbrift; you muft
come to Chrift and bekeve in him^ or otherwife all chac
you can do wtl never make amends; you wil fay,,. If we
cannoc make amends whatikal become of us ; it is.^ruc^
ifcbece were not a-^Savior^ aChcift: our condition were
' ^ fad.
. ■ ■' I — ' ■ ■■ I " i
cpened i^feverd particulars.
41
Ud Cercaioly amends muft be made, buc it si imjpofljble
chac ei|er you can make amends : and chis you nniit chink
of:you muft not 0D]y chink of whac you are bound co do^
for dietime cbacis co come : buc how the breadi Of che law
fiialbe made up f(v chac which is paft; 8c when the finner
comes CO think ofchefe two cogetner^bave thus finned,
Locd whac ^al Ido for time CO come ^IScwhacfhalldo
(omakaup che breach of che law' for chac which js paftjchis
wil burden che foul ;and the foul wil feel upon chts fucb
a burden chac nothing in t he world can ^ve icreft celic
ooooe co Chrift i If we did apprehend this we wouk) (ee
dac our Condicion ouc of Cbrift were a reftlefs condici*
on-, andchisinvicacionofChrift would be very accepca-
Ur* Now becaufel was lochco telyou of reft before I
had opened a liccle this burden, forotherwife youmigbc
fay as chofe Jewes didcoChrift in an other cafe when
Cbrift cokl them If the Son made chem free, chey fliould
be free indeed ; why^ 5ay chey, are we bound cd any
man, icisin^^^n. 8. 32* why do you calk of freedom
to us. If I (houkl have gone on in che invicacton [] Come
to me and I vril giw you refi ] come co Chrift. Why
wfa^c reftltfs Condicion are we in , ycu might have
&id ? Buc now when you fee your reftlefs condicion,
chen I fuppofe you wil be w illtng co harken co che invica*
ckxi [Come to me and I wil gvveyou reft ^ chofe chings
wil make you CO know whac ic is co beleeve^ and cocome
to Chrift, when you come counderftand whac you are
b being ouc of Cbrift.
8. An e^hcb parcicular is this ; That che Law accepts
of norepencance, as ic wil noc be made amends for ^ fo k
wil noc accopc of repentance. Lee che Sinner be never fo
(bccowful (or whac he hath done, and lamenc his fm pe*
ver fo much i ifhe could bewail his fin wich ceares of
bfeod, cheljiw would noc accepc of this. You wil fay
this is a ftrange doctrine, thac our repentance fliould
noc be ^accepted of. I do noc fay abfo1ucely,chat; God wil
pcofnoRepcncanoei bucIfiychactbeLwr v/ilac.
i*«a
Ofthebnrdtn of the Law^
. Goodie ton j yec there may be meanesro repeal tbem : buc
I not repealing of ic. May we noc appeale from Gods juf*
. ^w— ~w.w.« I /'^ •— •^ — -, — — — l^«-.^w .«|,w.. «..«.M • ^».v
atfoc thULaw therecanic (eemsbe no appeale from tc^
fo fiir as that is revealed in fBlife/) and chat is revealed in
the new Teftament in a great pace of it } that only fhewes
us our miiery , and there leaves us i but orace, and trudi,
and mercy, that comes in by Jefus Cbri(f.
Tenthly , A tenthparticulac wherein the greivous bon^
dage under the la w appeares, is this« That it is fucha
Law as therecan be no appeal from it, no, nor no re*
pealing of it, though ic be thus ftriA, and thus fevere^ yec
I lay there is no appeale from it, nor no repealing of it :
there are many Laws that we may appeal from one to an*
other, or if that Law be hard icmaybe called in again:
we cannot appeale ftom the Authority of this law. nor
can ^ be repealed* Youwilfay, tbisexcluds usfinm
al Mlp, though there be many bard Laws made by men
jand as long as they ftand in force people are in t very fad
I
tice to <Sods mercy feat * ? I have indeed fpoken of (uch an
expreflSon, but that expeflion muft be warily underftood,
for the truth is there is no proper appealing from thejuf*
tice of God to his mercy i when the Imner comes co Chrift
it hath the pardon feam in the Court of ^uft ice, as weUs
in the Court of mercy ; there is no fettle chat is laved, but
^odsjufticeisas welfatiffied as his mercy is glorified^
noc no repeale of this law. What muft the law ftand in
fqroe then ) yes^ die law fltal ftand in forccy ^nd yec
there flial be uioufands of foules faved. How is that you
wilfay) Thisisthemiftery oftfae Gofpel tfaarthelaw
fltal ftand in foxte, and yet men (haft)e laved, . ther^ dial
be a way co faVe. men for al this. Certainly if the Law
went on in its courfe^ooe would think thu it woidd caijry
on al mankind to eternal deftruAion} jrea, and fb k
would have done but otiely for this great Savioi2r,ini&fce-
deemet JefiisCbrift that cals^ionen to faiixL j^uif (!hkr:
mighc have reft. He coccM and ptts himiuruhdi^trlthie
Law and Mine cheU.wteqiucsjliedbch,andh<$uff€cB'i
oftnei in_fi!>etid pertkukrs^
fo chac lieiie is al cfae alcencioo^ the Law goet op, and
hidi its courtie, onely whereas ic migbc have ^eq^ired
CD have bad diecourfe of ic u{K)q our (elves io pei:(on;
now God is coctenc thac ic ibould ^ave . its cowb. up*
OD our feosicy. Wbeoainap owerbadebc^ cbe Law
ceauiiespcrfannancc, its one thing to have the law lepear
M^ and an odhec to have the debcer delivered : if a (ure-
cjr wil cocue and undertake the debc^ he is deliveied
chough he hath not paid it,8c yec the law hai b its cour te y
focdieiucecy dificbatfijetb what the debtee fliould have
done : fo cbe way of fabration for any foul^ic is ooc either
by appealing from the law,or by cbe repealing of (he Uw :
butwemuft look upon the Law to have icscourfe^ only
to have io onirfe upon Chhft our furecy, wfao hath ful«-
Ijf fiidsfied the law, ao^Chnil kKHced tbw upon, is che
tnae obieA of our fiiich, and except we apprehend Cbrift
thus, as one naade under the Law as the Saipcure faith,
and one chac did indues the kwco have its courfe upon
him, andfo Co fatisfie the law : wcepc we look upon
Chnftthus, we look npc upon hiatal the rjgbeob/edi of
our feitb 9 and Chri/l be thus oils upon you chat art wea*
cy and heavy laden to cone cobkn: as if be ihookl dy
poor Sinners chac are under fucb a Covenant as this is,
youkoowthatchou^icbenoc rq)ea^IhavecomeaQd
puc ray fdf under mtslaw^ ic Ji^ch hadtts courfe upott
me; comefoase^ and the law.ftalbe faccisiied^ icfhal
have nocbing co fay agaioft you^ but ypo ftal have
cbcouglireftinme: conckecbeteforecome.. .
Elevendily : The Eleventh thing in cbe Law is , That
icis fo lar from inabling us to pmbrm xbac ohadience;
which iC requkes, chac ( in regard of one own wretched
condiMB^thacwearenowtn) che more ic comes co be
aevcdedt cheaiooeace our Corrupcions ftirred up^ ic
dodi Aroiiglbonrfindc, notfiromanyfiiulc in the Law,,
flic cm Q}ic Qmupcwnt fo much che tncm. Luther
1 c o uijj it ei ittQjir ater citft upoo Lime, che Law coming
[kcochejKttcteiiigiDict mtucalGondkkxi cillGod o-
46
^fthe burden unierthe Lam, <^c.
overcomes ic by die Grape of the Gofpell^ is fticced up fi|
ittiieb che mote. You have a nocable expceflion forchig
ki the example of fPoM/, whofeU ic thus in bimfelf, in
^H/m' 7. $• VoT vphm tve were in the Vklhf the mofi-
onf of fin which were by the Law^ did worhjn i^ur mem^
hers ie bring forth fruit unto death i and again in ver* 8.
Vorfintakingoccafton by the Commandment pt>rou^t
in me att tninner of Concupifcence. Ic cock occalion by
cbe Commandment y there are many people ihac are the
worfe by hearing the Law revealed unco them, until God
I pleafeth to overcome their hearts by the grace of the Go-*
fpel; Now put all thefe together, and the foul tfaac
comes €0 be enlightened to underftand thefe, do you not
think chat f uch a foul wil be burdened ? Is it not a bur*
den CO be in cbis Condicioo ? K ic poffible tbac the lotil
can have any reft in this Condition ? You will fay,
chefe things are hard ih chemfelves. But firft if you did
but underftand the infinite holineis chere is in Qod^ and
die infinice Juftice of God with whom you ha ve^ to deal.
And if you did but Underftand the perfeA Condition Ihac
God did make man in at the firft ; prefenc before your
foub the infinite Holinefs and Jdftite of the greac God
I wkfa whom you have co do $ and then prelenc befbrt
your fotfbthat perfeftftate chat God did make tnali' id
Innocency, aiid chen chefe things wil be clear unto yom
And if chefr things were ohly pteaicbed t(» y ouy and M*
chingeUe, they would feem co be hard $ but ic is all in
ocd^ CO this Invitation of Clurtft. -
• • <
♦•
. 4
t u 'I t r .
i* * • ' .1
■f -
»■*'
• »
< I
. : :i:
• • ♦' — •
1
CtrtuhCmclufims^' 'i0*cv ^
>
CHAP. VIIL .
Three Conclufionx arifing from the former ^^tine
concerning the burden under the Law j ^H^mety^
I. Thatmanby7(aturekinanemlcaje, a.l^at
it if a mighty work^ to fafve a %oul. 3 • "that tbofe
vain tboH^tj whereby men thtn\fo pacifie their
ConfcienceSf mllftandtbeminnoflead.
NOw upon tbe beacbg of thefe things, wc may tf nly
draw foch Conclufions as thefe.
Firftj Ufat certainly man k in an ill cafe^ hy Mature.
Itisobferved of the people of Ifrael when Vharoab did
iocieafe their bondage^ the Scripture tela us chat tbe
pe<»ple faW that tfiey were in an ill cafe ; fo when we
uoderftand what a condition we^ate innnder tbisbon-
dage, we may conclude that verity man is in an iH cafe
by nature* Secondly, And afecond Conclnfion may
be drawn hence*. That it h a mighty wor(^;to fovea
Soul; it is not a Qigbt thing fora Soul to come to be
eyed ; there mull be great things done by God to lave
,.foaL Many people, they confefs it- is tru(s they are
|6nflerf , but they cfy to G^ to have mercy on riieiPi and
To they think it is prefently done ; but did you con(ider
of the condition that yon arc in naturally 3 ami of the
Rightcouiuels of God, yoii would then conclude it is a
: mighty work of God to fave any foul, and that you bid
jtiecd fal upon tt^e (ftkiog of your Salvation be*
^time$»
And then Tlurdly, Hence wil follow tb\% C^nclufion
alib^ That thofe vain thw^ffts of mm that they haw bad
far pacifying thdr Gof^emtfy and,$be quieting dj
Mrhtartf^wilfi^mi^Mmmn^fkad. Atchus^Mv
oytheyreafaptsbns; laQUftfebadaaothen. What
i
48
Cmdupms^ Ijfuing
if you be not ; if you be ander the Law, you are cd^
thoafand choafand cimes over^ Yoa wii fay that yoo
do fome good thing, and fomcimes come to Cburcb, and
piay to God ; but what is this to the keeping of the Law;
if thoa beeft in thy natural eftate, thy reafonihg after
this manner does atgue that thou doft look after Salvati-
on by what ^hou haft done,and for men co fay; I do what
IcM, andlamforry with all my heart that I can do no
better, tfaefe are not reafonings that wrLinablecheeto
ftand with comfort before the infinice Righfeous Ood \
thou muft know in what ftate thou art in under die l.aw,
' ahd how tbou arc caft by the Law^thefe are not arguingi
that can bring reft to thy foul ; if it could,Cbrift would
never havecalled in this manner. But you muft know
that fuch isyour condition, that all the Angels in Hea* 1
ven, and mtn in the world cannot give reft to yourfouk;
and if you did underftand this ^you would thereby go
away convinced of this truth; well fee that there is a
burden upon me, howfoeverlhavenotbeen feniibleof
it ; and it is fuch a burden as wil prefs me down to eter-
nal mifery, and I fee now by this jhat I have need of a
Chrift. Certainly if congregations were fenlible of this
burden of the Law; Oh I How would their fouls re*
Joyce in this, andpraife the Lord that their eares are
biefled to bear fuch a found of the Gofpel as this. Come
tomeandlppilgiw you ^efi. lappeal to you whe-
ther the opening of the Law be not of ufe to make you
come to Chrift ; there are a great many wanton fpirits,
that cat thofeMinifters of Ood that feck outofConfci-
ence to do good to Souls, and to draw them out of their
natural eftates ; L^al men. Legal pteachen and the
like; I appeal to your<onfciences, upon the knowledg
of tbefe Ibings wfaetlier you wil not come to know, the
way ofcoming to Chrift better then you did before; if
Iftiouid have oamtd the aame of Chrift five hundred
I times over aful over again, would you have come to uii-
iderftand the miftery of God wCfatift, lo much at by
h0AlUA0
licarfof whit the diftrence is between the ficfi covcoiBt
of woTKt, and hei og ooder the Law ; tad taeel yon that
Obrift came iscodbe world to dekvec os fiomthuficft
covenant; becomes, and takes oorNatnrenpoo him,
and puts hifflfelf Mder the Lair, that he might free us
from (ach a heavy yoak^ and bondage | and in this hlef-
fed Scriptnte, m calls all ftnlschatdoftel thisyoak
nndhwden to come co him that ib they might hate reft*
A0ddiiif4Uichlbff this firft Paaicotar, what thebon*
Asge is dtat the fool ii ander, chat is «nder the Law ; are
yott fenfihte of tbii I Chnft calsyou i perhafa fome of
Siuyfay. we have not been lenfible of this i do you
1 to tiiiderftaod ft f Doth Go4 begin to let fn fome
to yoa ? Do yon begin to feel it fomditi^ Weighty
opofi your Hearts ? Blefled be God for ki yott are (o
much the fitter to hear of ihe covenaiit of Gi ace. Notfi
when yon come home, let the Hasbaod fay to the wtfej
we hearof two covenants asyoo have it in the 4« of the
^db. zz. Here are two covenants^ and tbefetwoari
ftt out in this Allegory of the Sond^wiinaa and th(
{ree^Woman, now til we come to nndetftandwhattbi
other covenant is, we are nnder the former covenant,
die covenant of works s this is that yoo (honht labor tc
I ntiderftand ; the Husband and wife to asfce one andthei
of the diffrrence between thetwocovenants^ askbol
iriiat the covenant of wotks is, and npon what tearmi
chatraos, and the co?enanc of Grace $ and upon what
eaarma that mns $ and fi> yon will comf efpecially tc
atoderftand that t^ follows in thu test with fliorepro<
itandadvanfisgetoyonrSjHib. ^ :^ .
♦
[
*%
» GKA^
^o
^taMMlMMWMati
— • ■ '
CHAP. IX.
Of H>e9urdm0f L^al^Perfamancef^ Wb^itn%
WUb Hfebkramfamnefi thereof laid epen im tpcttvt
' . Vartiatlar/. u There kne inward pin$i^of
doing. . 2. In men that ^e dnfy under the Lcm^
tfcereV a principle contrary to the peffdrmance
thereof 3. Such are wearied wHbdoin^^ gettir^
nojkpply offiten^tb to perform dtity. 4* 'By rinet
p^formanceif theyfitl contraUmore Qutltupm
^ their SouU. $. What they do inObedkncekntS
the Lam k only out of fear. 6. jindtvitbnmcb
firaitmefs of Spirit. 7, ^othijiig comei of fucb
TerformanceJt^ 9. Tbtytbat perform Vutyina
^neer L^^lway^ never attain their end ^ vebtchn^
peace with Qod. 9. T!beykfiow noi- whether Qod
accept/ of tbem^ or rejeUs them. ,io» they are
forced unto duties injiantly^ prefently^ andupon
tbe^iiddenf tho^gfj to the bmderanc/of other pu^
ties ojygfeaxer concernment, which (^od require A
.ofthem^ at the Jame timem 11.. Though tke^go
Ofi toyling^yet kpow ihey not whether theyjfha^ hold
out unto the enJi Jit. Thnr TJumiliatiot^ ami
trouble for not doing what they ought, ta d^^ hiur
derj d?eift f torn doing rv};^at(^odre^4ire J. > ,
•
NOw there is one thing more thatls ts an Apfieci-
dix ttoto the Bardenof theLtir, ilowcf indeed
'fton, and is tyed onto the bsrden of the Law, and chat
is, the harden of Legal perf(»rniances9 not only, cbe
harden of the Law in regard of «rhat the Law nepmtM^
the peirfeftolKdience that the Law reqairet^ that bofr-
dencoam firomdieLawicltl^ Jbmt mm these is a.ba»^
M I I • ■ . I ■■ iiai III -tnr
deo thM many are ondcr, a very hnvv aod gricTOOi
bafdeii^ and tbac if, ^c6e bardeo pf Uguperfbnunccf, |
ud this iv'cbrtcbacitcolNecbefifbjciSof thiaChiipttn
iinceod to go no farther tfacii to (peak of tbat burdea
coopeo ic a little to^yov, and |ba$ at I told yon at tbc
firft opening of tbe text is tbe inttrpretation of C&itfo-
ji^nponabis text, Xou that are theory axidb%4in>fi^
doit^tKat hyott tbat are Udeo withlb^ bnjrdco of fee-
kiAgrjj*bt«ouihefs. under cbf Law* Cinne unto me and
Lmlg^'veyou%eji%
' f irft, 2 wilfi>€w unto you what I mean by tbe bnrden
of Legal Performance/*
Second ly^ U^at a great burden this k an^ bow much
ffpll there it in it^ andfo apply my fdf to tbofe th^tare
under thk bunion tofjoewtothembow Chrifi calf them
here in thk text to come to bim^ that they might baife ^
%^*
Firfi^ fbat which I mean by the burden of Legal Per-^
fonnaoces is tbi9« the performing of duties tbat are re-
quired by tbe Law meetly outorcOnrciencey btcaufe
confcfence puts men and Women npon tbofe iduxies, and
doing Jtbem in tbe firengtb tbat tbey bave of their own,
sod looking upon what tbey do as the Rigbteoufnefs
which tbey mud tender up to God,a$ Bjgbteoufne6 for
life^ .now this is a Legal performance; to perform du-
ties in a Legal way is this, to do what tbe Law requires
mcerly out of confcience, becaufe conftlence tela me I
Buftro It, and to work in mine own firengch chough it
be that that Gpdgivef^ yet but a natural firengtb^ and
to make account of tbis tObe a$ my RigbteoufQefSyaRd to
tenderk gp unto God for R'gbteoufnefs unto life^ here
is a Legal performance, and this is to per forme duties in
ameer LegaJ way, and tbo(e tbat do cbus wil find that
this wtU be a very, great burden to tbeir fpirits, it is a
Wdca unto tbeifyrits of tfK>fe tbat do thuiii uocotbe
fpinti of lnc|l as i^re<onlcientious indeed, for we look
i(0(tf now upon mw and Women as performing Duties
Wffmmmmmm^mmmmmtmmmmtm
5 1 Oftkhi^tfli:^^
I oiitafH5pQciifie^beftMi dfmcfi fib mitea IMirof
irintdMyWdisotJiitMrHMiiris ^e^tf . not (^eift^
6aA^ bttc^e^peakoftboretbacbtvegoc kito ahtglicr
ferm bcyoiid httk kind of Hy pecrictf ^ fucb u pnfbrai
dttfiet one' of confaicnct, nid vtt rife no bigbcr cbcn
looking tc ib€ Law, that binds ibem to tbofe duties aodl
(oaeoicrfbcmitpcd Ood as cbeif Rtghieoarnefi, and
dotbffliferfjfe, ttakthg account that tbts ii tbc thing
that mttftbfing thtm to1ifV> focb at do thfe^nd tretioc
acquainted any further with the my ftery of the Go^ei,
they do go under a moft grteTona burden all the dates
of tbeic lives, I do not fay that it is a bprden to perforn
Daties that confcience rcqaires, when inrdotbeoico
the Honor of God, h) the drengch or Chrift, as a work
ofthefanAificatioAofthis fpiiit> and at a froic of oar
thankfolnefs for the Grace and mercy of Ood inCbiill
CO us J tbatisnotaburdeni tbatisno burden at al; bat
to do them meerly ts being forced to them by confrience.
and as our Righteonfoefs for life this is the burden, and
thotigh there be no other principles that men and Wo-
men ha?e but ibis, yet they may be very confcienttoat
fo as not to dare to commit any known (in in fecrer, diey
cnay make confcience of iecret duties^ yea they may l>t
aboundant in duties, thatisj do perform many duties.
In the ($• of 'Micab^ and the 7. what (hal we do fay tbeyj
Shal ppepve %iver.r of 0)1 andtboufands oj %imf^
and the fruit of our bodiei for tbc fin of our /okls^
there you have the ezpreflions of the e that are Legal]
they would know what they fliould do, profeffing thai
they woutdbe willing to do tty thing for to fave theii
fottlSt offer tiioufandsoif rams and Rtvert of Oylfora
facrifice, fo one that is meerly Legal may perfoTm many
Pedes yea be may be confcientious of every Duty thai
be kbowetb, there miiy be a kind of univcrfal obeaicncc
in him, to obev tti ai, fo far as he know*, for the oun
ward aAioo, be may make confcience of every thii^
that he knows to be the mind of God^ and yet do al thii
Jmn— ^ — K— — ii
fa • fagbl wty, Md hit perferaMMT miy be mcha?)
« twdeo cfatii tbit'Wiiich Ritl dohim good iii checoncjkK
fioond bring him en bfe: andcKcefK he doth come ca
kncnr furher then yec he doch^ |o know chc evangelical
peftomtiice of diuiff^ he canooc have ccue reft io his
fciiL
Now chit C^% cbe other) is a poync of ^ac confe*
queneeroniiiiy^ic may bedivers thac read chis bo6k may
HOC fodeer^ under /land what this ii^they may not feel
afiy Avrb thing in their one experience^but I iuppofe I fhal
fpeafce to foa^ even to cheir hearts^nd open their condi-
wms to them, ivfaereby chey th^i lay chat they have not
cakn a right coutie to procure reft co cheir fouls^ and co
cbts end Ifpeake chat chey nnay beaiken coche bleffed in*
vkacion of che^fpel co come unto (Chrift cha^ chey
might have reft ^as chus you perceive a liccle wbac I meane
by legal performances^ now then we are cu come to fhew
theburdeo of legal performances^ chat they are very buc«
dentome co chole that are acquainced with nothing buc cO
[perfomie duties nicerly from che law.
' ^b^Jir^^BiirdenoflJ^alVerformanci/.
u Becaufe nfiw they are puc upon duties that the^
have no principle ro do^ro be pur upon a work A-here rhere
is Dp in?^ard principle; co do che work that muft needs be
burdenlomejconloence purs me upon che duty ar\d chac is
ngbc» but I have no principle co doir» yeclmuftdoit^
coBlcienoe faith fo, whether I have *? prirciple or uo, and
thou^ It is true I have no ptincple ro do ic to a« the Law
lequiies, yec I may doe fome ouc ward per tc r.r a^ices.no w^
for me to goe about fuch a wrrk^ ro endeavour and ftrive
10 do alcte work chat the Law reqaires; not'onely the
outward parr butcfae woleworke> andcobeput upon
toftm^ and ftrive cock) tb-t which 1 have no inward
pnnciple to do» that muft needs be burdehfomel A), ,
toKXiOBs of nance chat arc fcom anextenial principW are ]
Ofthf huf.dtn iff U^l ferfoh^
violeac and fo cediousy heavy and ccoublefom^^ (o. tki$
mocioo CO duty tbar comes iioc from ao in^itr^ijd prinopfe
of heart buc is meerly Ifgal^ cenfcience ftam« to put. the
foul upon ducy s buc doch nor put any principle into cbe
foul CO do ic , this is a yioienc mocion , and tbofe
cbac have the experience of cfais fTnd iC ciedious^eavyjandt
croublefome; -
Now here liech the burden, for ic is noc accordii^ lo
chofe vain conceits of men chac the duty oughcnoc to be
done^ becaufe they have no inward pr iucipS to do ir^c
bere is che burden tbac confcience binds you co do ic^ you
muft do ic though you baVe no principle in youto do
ic. • • • . ^ , . -.
» The fecond burden of Le^alperfgrmancei'
2. Legal performances have a great burden in them,be«
caufe cbere is inal men that are buc under the law before
they come CO be true belecvers farftified by che fpiritof
Chrift , a* concrary priliciple, a priiKipIe quice againft
chofe duciesy oppcfice unco them, there is a concrary
ftreamein them, they go againft wind and cide, you
know whac a burdenfome thing it is for the boatman to go
againff wind and cyde, hemuftpuc coa great deale of
ftrengtb, fo ic is beere til the foul come co beleeve in
Chrift and co have che fniric of Chrift,having onely con*
Vi&ion of cotifcience and being put upon dunes, there are
fuch coirupcions h the heart, and luch evil principles ia
al pen oaturally, that are aa wind and tide againft thole
duties -jand yet fa'th concieoce you mull do them though
you find your inclinations to be never fo ftror^ another
wayyctconfciencc tels you you muft dathero,and wbeo
Oo4 H pleafed to put ftreugth into confcience k wil
inakeaman or a woman to go onto duty though it b(
never fo crofs co thdr own nature ; you wH fay if it
be crofs to their owne natures why do they noc
leave- it off i No they dare not, notwijbftandinc j
10, HIS true, weihal (how you afkenraidsj tbac even
I rf
^v^
{
PftUhtrden of Ligal perforlMficit.
t*
^?
todly mcfl and bclcivcn ire burdened with corrapdont^
cney nife contrary principles to cbeddty too, I bat the^r
tie ookfb prevaiiiiijg^jtrwitb nnbtltevecf that ire only
legal. It is a tedioni cbin j y ou know to caft a ftone n^
vard^not ontly to caofe a (Une to move any .way/i»t is
fbine troBbIe,Kcaaie you keep it from its center, but to
I pnc it Bpoo a motion that is qaUe contrary to the prind-
pfey that is burdenibme, becaufeal heavy things liave^
principles in chem that work doffravrards^toerforeto pat
ibem npbn thofe cbinj^stbat are quite contrary to theic
nttiirat principles, it is a motionthn wil caufe burdeni
and thtt bccaufe you keep them from their owne center;
foconfcieoce may keep a man ahd« woman from their
own center, from thofe wicked courfes that their natures
are inclined nnto^and altbe while they are kept from
the courfc that their natures do fo ftrongly incline them
utto, it muftneeds be burdenfome to them, until God
come and fandifie their hearts » they may be 'a great
while witbouc any fanAificttion^ many whofe confcien*
oes are convinced may goe on in dutittj without fanAi^
ficatioo in them*
The Aird ISftrdencf Legal Performances.
3. One that goes on in the performance of duties id a
Ic^ way meerly^ is weary and tired with what he doth,
aMvetcufind nofireng^h comoiin^ in unto him^ no
ftirD«d>ifity to perform what confctence puts him op'*
oo,duni be had iit firft^ nay rather lefrabSity. Nbwthit
win nttii% be burdeoCome* As ftippofe a man be put
upooa.worl^ andifhehaveqohnind to it, that is tedi*
otis^ Mcifftbeagaihjllthe bai^; quite dppofite to
fiCpofidon^chat i^ more tedious f yet be mult go 00; u>«m
betoyhmndwcanerhimlclf, aii4yettfaeiiiorebewoi^
i bei»otegp€iyouiitfaan0h^ iSnds i^ftrengch
co«ttilnC|buc fircflgM^ ireaiy 11^ rather » htttftrengdi
weares
■Wih>
Of At Men tfUg^dpelrfimaiictt^
wctnawtft tdlMftiengthooiMtifirtaffiftbiiii^toi
l«chtswarkisatftro^ astcwts, cbat work in«ft nccdi
be (mcdoilbiiie % fa thofie t\M tie meerly l(^al «
diqrgoonfttltndacy,indcbewocki8fttUsftroiig, bi*
cbqf ire weaker, imnyanaa wbntbe firftfect ii|M>«
wock is cold aa4 beQuaifiied»biir when he con*ttiuetia che
work begeit fniriDcbyand chen sc h not lb buatenfooi udco
hka^biic if be cominuet in the work^ind ii coUer and ad*
ilcr^ cfais is very cediouiy co choCechac pertorme du^ki
amdtr legal way, coaicience purschem uponicac &itf
and chey goraducy^ wiUi lome v^ur^ buc cbe cf vcb is,
they grow more wearv^ and cKfs woilc u more cediou^
and y Qt CO ' Icience pucs cbeni upoih asmucb work aa ac firft
when a man tiacfi^beeo at wotk and growes we^ry and de-
ftrc« eaie and a cruel eask*maftei fh^lcome and eel him
diere muft be no deaej le or youi woi k, nor oo.increalec^'
your ftrpngrhjcbis n^uft needs be cedious » abus choie chat
|)ertorme dutm in a legal wiy /riMifcience puts upon cbem
as much worke wbeo rhey are weary and ciredasac firm's
bere is thed ffereoce be: ween the works ot faotiificauoD
8c lega I pei fonnances,^ hough they teem ro be hard ac ftft^
yec while che (oui lees upon chem rhere comes in (bnfgcb,
and'che more work the more ftieogebytheydonoc iy^M
their ftretifecb and cbrowic away, and grow more weary
af erwards chen ac firlHbuc che more cbqr have ejqperience
of the ways^rbe more ftcengtb chey have,cbey g^x»w warn
at their work^and beii^ warm chey gee furchecaod hircber
floengch^ and tc grows eafie unco them,^ buc ic i$ not lb
«f.^t^ ooe due performes duties in a roeete k^l way^ fiwe
have been leven yeares in a pcofefioo of rdig^in and okadfe
<antcienoe of their duties, yec after feven yeares ibeoc
chtirheinsnomoremorci&dcbeo4tfidl^ andcbtyhaw
igqc no more ficcngch then ac firft'^ their hiils are hh
jnbccified^ and their (hengch is left cbeo at firft,^ ^
cberirfore (km wodc am needs be pievou^Hontd
J
.^•. <y Phe bujN^ <^:Le^4 ferfiirmmcn^ 5 7
7^ 4* %trdeH cif Le^al 'Performaucu.
I •
I •
4. TboTe cbac performe djucies ia a kg^l way meerely,
while cheyariB ftriving codo cbelr diicy, cheyare cod-
cca&ingflU furcher guik upon cbeir fouls, they firive ca
docbaccb^cche kwrequues^ aod in ctek very driving
ibey arfi br^^kiog ofcbc lativ.^ Youwilfay, fo godly
fnea while cb^y a^e (hiviflgtodo cheir duty they fiq allo^
there is itnperfedlton in the befl', I but yec cheir (in is done
away tn GhrtH:, cheir ftn is not lay ed co cheir Charge, bur
diofecbacare aK!<?rly legal, while they are ftriving, they
fin^od cootraft GuiUinefs upon cheir fpirics, andiolics
upoo^n)) andcheyftanddiargedwictaic. Bucchenic
oaay ^ £aid ic were bener tbac they did uoc Arive» no not
(aneicher, oonfciencemuft have them ftrive^ it would be
a greiicer guikioefs if they fhould not ftrive,thou^ when
Apy ftcwe chey Aand charged with further evil then be-
mxe, DDW ctuf isagreiyous burden ^ as now if a man were
Towliiig aftone upahil^andas rcx)neas he had rolled ic
|up, the ftone flvould come down u[)on him again, ic would
jbeam^hty cii^eCpme^work, icisLo with thofechac are
meerly legal , while chey are in duty » in working ,
ftil cQ^v^ffifin t)$io^ tbcm down a^ine^ and chey con-
31|e $« ^Snrdin ^ Legal Verformancex,
i S^ Thofe i;liat performe chicies inaaieerelegal way^
whin cbey do^eje dameef ly ouc, cf feare, they are puc
itpfo k ieiftloariUeand qgocous way, they are puc up^
Cip ^ Afn£ duties ion n^ocoui way, meerly by force and
e^iAtiUDC^if youpucaqiw CQclo aching meerly by force,
ici^ veiiy itcduni^iiQ'hlm^aadeCpedialy whenyour forcing
of liifli i$iiKifehD«r^s ciHife thai ase ftivesthey arenoc on^
H^fsliQiifldeo m chiBV/d^^
n thev
mmatm
i; 8 Of the httrdeh of Legal performances
LIU J1IIHB II I - ■ 1^^'
they are fee upon their ducy, now this is very bucdeofom:
if indeed they mtghc bs puc upon ic With loveygemlCj and
faiccariages, chey fliould do as much as cheydo wicba
greac deale more eafe, but when al meanes chac k ufed h
rigorous and forcible this makes dietr hves burdtofome
un.'O them; (oic isbere^ cbey chac arefegar, performe
ducie^^buthow i the terror of the law, che flames of bel
fire in cheir coafcience, ^and the fear of the /udgmencsiof
God come unco cbemf except you do this you may fear
chac the Judgments of Godwil purfueand follow you.
In che nighcteafon when chey are in che dacke cbey are
filled wich terror, and when this terror oomes upon chem
theti they muft go coprayer chough ehcy have no mind co
go CO prayer^ for cheir conicience eUe wil fl^ in their fices
in the day ttme^ thefe arejufl: like the Children of Ifrael
in ^gyph (^ c^ske ma(ler» puc chem upon cbetr wcurkd
with rigor^ chac cheir very lives were tedious co cbero^
whereas chofe chac are fan^ified chey go Co performe du*
cies out of loveand fo cheir ducies-ace fwcec and- dali^ic-*
fiilcochem..
TJh 6. ^urdtnBfUgaip^armmicei.
• 6w From hence follows that cbofe chat are meerelykgal
in their performances, chey do their .duty wtih mini
ftraicnefs of fpiric,chey have no inlargmenc c!f heart uiiial*
ly,very rarely in aay ching|.hey do^^it chey doic ( if thev
do do ic^in a dul manner^ a dead way^meerly the work
done and no more, cheir fp<|jcs are excedingly ftcaic,pray
cheymuft, fomuch cimexhey^fpeadinpcayec, but when
clv^ are rifeo from prayer they find their hartiareas ftraic
aaever, I do not fay but a godly man or woman may be fo
atfomecimes, hue whea ducict are performed in a legal
way 9 chis is conftancly fo> and^Oh^whac a burden is
chis CO a foul, . co chink chsu lean never go inco chepce*
fesMsofGodfaucIhavefttlrdead, ftratg&heaKs ochert
haxe «nlaigcd hflaro9but Ido tfaedwyaiidnochiBg comes
Oftbehurdm ofLtgd ^rfirmances. ^ p
•ofk^ I£ed(nybeaniilcQgecberftfaiciiedtnchedacy«nd
4b 1 1^ OQ iQ the coundss buc ftil am ftnuened/^ dad, and
duLm cbejpedocmaQoet>f cbeduty*
7^ Tbofe ch3|C perforaeduties in a meec legal way^fim}
Qodiiog CO cocne of cbek dndes^ buc tre meerly at a horfe
iDchemil^ga the counds^ or as if a man were co rive or
xkave a knoccy peicco£ wood, be (Iriked, buc che loioctt^
iiefsof the wood gives che rebound co che axe and wedges,
aad he can uiakt no markc of k» though a man ft cive and
work hardy yet if be findeshia work gees on, bare is fome
I9aiiiforc » buc when he yrocks aBdivnacks^ and ic concic-
ues fo ftiU chis is burdenfome« If a man fhould be fee co
puUaki^ouc of a ditch, and injoyned to week from
morning conighTy and he pulls and pulls al che day, and
k ftks nor, is no further on in his work ac nighc then he
was iocbe OKimingy and be muftgo coictbe next day
and norfaingoomesof his work chis is very tedious, fofcis
wkh (hofe chac are mfcrely legal in cheir performancesj
diey find licrleor nucbing comes of al chek performances
and chis muft needs be very burdenfome : you chac have
been cbas burdened, know, this very texcconceEoes you,
and Cfarift hath chough^ of you and cals you to bimfetf
and fatcb. Come co me,as if CbriiV ihould fay^ certainly
there jsanocber way for you co have£afe and reft fo your
£)uls,ic iscrueyoamuftgoonanddoyourducy ^-buc you
ouhxonie roknow me in che gofptl before you can have
kaie and reft CO your fouls*
t^ Tbofe cbac^^ec&sme duties in a meer legal way^the
ihecratb is,' lee cbem coU never lo much in that way,cbey
an never acxaan rocbeit end ) let cbem toil never-fomuch.
1
ducies oaver fo many ,
r% <%
their duties a I
thrHifand I
1^— i^MMi—i —> I T I T>wi»'i iniiraa-MMM^ i ^lairiin
60 Of thehtritn eftxgd f^rf^rmmasu
thouCuid fdd) yec they can n(^ec actMi tmo di^r<ef)d^-
Their end \?ini€ is chac ? you wil foy » Their <fnd il^ chtfc
chey might have peace with 4Sod, live atkl hiav^ etm^y
life ; ic is tiw^ bafe hipocrices look ac profk^ many wil
make a fhow of reli^on, gee into houfes, and calk of good
things^ thac they may gee good cbeere, meat and drisk^
and a little gaioj being of a {poor, and Unworthy Sj^rir^
butlfpeakeofcbofetbac ar^gr^wn higfatr chta thoSy
thofe tnac perforrae duties out of tonleienc^, and yet ne- '
ver attain cp cheir end) nor never wiUccaSn to their end4n
this way, til they come tokno^ more of Ghrift ^ I fpeake
of fuch as defiie reft to their fouls« yet in this way olFi6-
galpccformanoes never gain this reft to their fouls, irtd
land therefore it(«Hi|ft needs \k burdenfome tMttv
t
them..
The 9. ^ufdencfL^dWerfcrmdnctf.
g. Thofe that perfdrme dutifcs^ in a meer legal way^
chey goe on and perfor me duties, but whether God ^t>
cepts of thetH) yea or no, they canhdc tel, do rtiem they
muf^sbut whether God betheir enemy or their friend they
canoe tel, tender up duties to God they do every day^
but wiiediec they tender theda up co an enemy or a
friend chey do not know ; fometitiies they have perhaps
fome good hopes thac God accepts c^em, but never come
CO any knowledg of Godb acceptance, ciiey go up and
down continually with Jealous thoughts of-God, fear-
ing leaft God wil take advantage of them at the laft^ this
muft needs be burdenfome. Many poor ioub havegon on
in this condit ion^ one feven yeares after anosher, and al
for the loanc of coming to Jetus Cbcift for reft unto theic
fouks^ then cqmes rm to the heart of a finoer when ic
knowes and can fay upon good ground, though my
heart have much cortupticm^ though my duty have much
imperfeAion, yee through a covenant of grace ^Miac I do
the Lord accepts of me, whereas the other never comes co
Ofikhtrdmrfljt^^prfbmances it
kfioMrtbakGodiAocb tccepc ifaem though they performt
tbdr dttcies never fo weL
10. Thofe ehac perforroe daties in a meet kgal way^
their fpiric^att hurried on to do chfc urork^ co do mething
diac confcieDCe t equfafes,ildiough ioTegaid of their weak-
sefs , the doing of fucha tbitig^ «c fuch a time, wxl tinder
tbejdoing of other dutiec chat Sod requires of them , hue
yec do ic they muft, 1 do not lay duties are not to be
dofie at th is time, boc fuch things asconfcience tels them
axe good they are hurried on to do tliem prefencly ,
though in tiegatd ofthisir weaknefsrhe dt)ingof them x^ow
dorhtindet chem from doing other things of more confe-
qcBKe : as ire find by experience many that art weake,
yet under the command of confcience and are in a legal
way » fuddenly there comes fudi a thing into their minds,
i Dn^ fpend fo much time in praier, faith confcience you
caoDoe do too much for God, and whyftould you not
fpfiod fotnuch time for €od, now by this means they are
humedoD todotheduty, though by the doing of it at
thttdtne^tfaey flial hinder themfeivs inthe perfbrmanieof
onny other duties afterwards, and I have known byex*
perience oany^that have been gtti^ouihr burdened tbit
way, what they pttfcntlyapprehendtonavfe^nyw^
It, that they think they muft do, althou^ tb^
by tfaat^be htndred in the performance cf many
other daeie» aTierwards , whereas now if we were;
acquaintedwitlitheliberiywehave intSiriftwe would
faeaUetDfatisfieourfelvesttiisway, tjiough I am weake
now, yetlttnappeale toGodthtttmy heartisupri^,
and thoD^ I do forbeare the doing of luch a thiqg that in
jBOwne nature itgood,yet my confcience tek me^ it is not
dffocKJbawHfulneglediof what mayglorifie God, nor
becaufel^rouldnegleftany dutydiat God wouUi have
medo, butbeanifelknowrhcoiighmy.weaknefscbedo-|
,i
62 ' • Of the htrden of Legal TerfortMiU€S0\
Tf^
ing of cbii at ibis cime wtl hinder me in che Secviop of God
ocbecwaiei: chccefoce I bekeve (hac God wil ^epc oi m€
ID Chrift and pardon my inficmictes i thus cfa? Soiu can do
ibac is in Cbruly but cnofe chac are Legal jCOoCcience puts
cbem lipon Duties, wichouc regarding cbeir ftreogrh^ and
fo.purs cbem^upon ftrong Duties when chey are in the
weakeft Capacity^ wbm they are weakeft, confcieoce
wil puc cbem upon che flrongeft Ducy, now this is fior
the wane of che knowledg of cbetr liberty in JeTus Chrift^
for chey have chis liberty in Cbrifl, chac Chrift accepts of
them accordingto what they are able to do, che Gofpel
holds forth this accepunce,tlut let cbem go on co do wliac
chey are. commanded in uprig^neis^ and chough they
cannot do fuch Duties becaufe they are weak^ y ec God
accepts ot them for Chrift fake, which one chat is L^al
cannot do but confcience hurries him onto do iheDuty
when he is moft weak, and fo he doth kfs.toc God then
other wile he woukl or flioukl do.
'the 1 1 . ^Hfden of Legal Verfortnancei.
11. Tbofe that berfbrm Duties in a meet Lqgal fray
S\ on coyl^ but Ail they do not know whether cbey^
al hold out or no i I go on and do my Ducy, buc what
wil become ofme God knows, Ido not know whether]
flial hold ouc or no, 1 am afraid chac when I have done al^
labored and toy led what I can, chat I (hal prove an apo-
ftate^a backflider at laft,thus they have nunj fuch jealot^
fies of themtelves^as diey are bxl of jealounesof God, (a
ofthemielveschey are afraid of themfelves, wel, if trou-
bles and aiEtft tons come I j(hal fal oiTaud cudi, and mani*
feft that I was but an Hypocrite and alwaie^unfoundj
now, tbefe very thoughts cnakes iheir lives andDuciei
burdbifome unto them/ wlieiias one chat Jiach che beocfic
of the freedome of the Gofpel, one chat is in Cbnft,hecan
go oojweI,(hQugh I am but weak yet I have aQevecbftsng
y me hurdtn ofLe^d ^trfvrmtmau 62
i
pnncipJe cliac wil bold, foe I do it by the Ihengch cbat it
everliiiting^ though I be weak yet I am fafteoed to that
ibtt is everlafting, I am carryed on by fitch a prtodple
chat wi] hold od co everlafting hk; and Oh I lirbat a teft
iidiisy here is reft indeed, foe the feul to know that
ebough lam weakyetlfliai holdonto-everbftinglife,
wheoas onexbat is Legal he is ever jealous and be chinks,
wb^t do I this foe, I ihal fal ofht la(t,and fogoes on b^-
itilyandis troubled tti his thoughts, and this makes both
his Duties and bis life burdedfome, ftit I fay Cbrift cah
upon al chefeto come unto him, ftil there isa reft in Je^
fill ChtilV, it is impo/TiUe we flioukl fpeak of all tbefe
things at oner, bat now I would only find out thoie that
Ghrifttals; you that find it thus char ate ready to fay,
;ufl: as icisfaicTio the word, I find it in my heart, I
ooiy fpeak to you to raife up your Hearts co attend
idr what it fiffther to be faid afterwards j only re-
membft thkt of the poor blind man, when Chdft called
him, they comfoned him with this, be of gcxxl comfort
hecalled thee^ fo I fay to you that Labor under this bur^
dmandloD^rolciiowthe true liberty of fpiric that the
Saints have in Chcift, Chrift cab co you andiaith, Come
unto me alje tifOi ure ppearj and beavf Zofen and I ml
' The 1 z« ^Bterden of Legal Vetfmmancei.
X2* Thofe that are thus Legal, their confciences put
themupOD performances of Duties, but their Humilia-
tion and ODouble for not doing of whacchey ougbttodo,
doch binder them fcqpn doing what God requires, and this
isa iadGoodidoo, that when Ihave not done my Duty,
and am crouUed foe not dcMog my Duty , cbac dcuhbin-
derme firomdoii^ my Duty, wbeceai thofe that have
E?aogelk»l HitfaiUacioo, k makes them raoce fie todo
duty, the other it ooAka chem more unfit, their hearu
ace moce fuUcD^ firetftilf and uncowacd, andchUisal
fad I
6^ Oftk hufden ofLegdprfonruinui.
(adcoDdtciooy^ chat doc onfychey fait in other Duties^bui
= when chey acecroubted fa£ this they fail mote. , firft diey
fiiil o£ cbeic Dufiies^ and their beaccs are hndhed a gceai
.mrbile, and \hxxk they Complaine^ that their Hearts arc
bardenedandthactheycaDnocbe Run^bled for their (io^
after this tfooiplaiDt tney be^n to be troubled for theii
iin^ and tiKQpatbe other fide when they are troubled af-
ter (ucb away as they gcow fullen and ditcontentedj
•vexing and fcctciog of themfelves^ and by this th^ come
to behinderedas much in the performance of their Duty
as by the hardnefs o£ their hearts before • fome are hindf''
r^ by chair hardnefs of heart from performing of Duty,
and ocbecs by their humiluy : now this is a very great
burden^ you nia^ fome of you find it in your own es^^
cience» that the trouble of your Heart hath rather hin-
dered you then furthered you in Ducy^ as in %xoJ^
vAyttk 4yip/e/ came to the Children of Ifcael, the text
fiutfa th^ did not barken unro him^ becaufe of theaqg*
ui& oE their hearts^fo there is many people that have fu^
L^ltroubie in cheirHeartsandrrat for their fios^ asifi
dwvhinderthemfrom barkening unco the blefled foundt
o^tbe GofpeJi it makes them more ud& ta barken to thq
iimation of Cteift tocome unto him, yea fuch Jdnd ol
trouble they have for their fin that makes them* as ic were
reafon ajvay the blefled comfort in the Gbfpel to their
£oul.
i ••
Jii
• 21
.«
i
* M • flit
« t
• €
"•^^^"^i I I I I I I * ■ »» »i»» i.iwx^ n t»«»i
«i^p^»»^
'"-I
r - •
I » . . .'
•». t r
r ^^^^ ^_^^
ThexiMiJery of them that are undtr trp. ^
C H A p. Xi
TbeSad condition of fuch of are tinder the burden of
Legal Verformancei fet forth in Six Particular j^
u *Ibat vo%icbfi)OHld be accounted their bappineffA
k their ^ifery. 2. It is a means to caufe hard
Aou^sofQod. 3. It caufeth great difcoura^e*
menu 4. Tbeykring an evil report upon the waus
of ^od. 5* Tlngr- kgep no troportion tbarein^
6b ibej are kept offfromCbrifi.
NOt^Aat which remaineJ Utofiyevo youthefadcon^
dition of men and women that are under Ms Lf-
gdl Performance Jihat are in ihk condition ; wejbalfind
that the conditian it very fad and infupportahleto many:
0nd ihk text voil appear to he a text of wonderful mercy ^
ifwedofetoutbeforeyoufhefadnepandgrievoufnefi rf
tb(^ that are under thk^urdeiu
The firftWfery.
Ficif, Ii noccbk a fad thiqg, that that thing wbich
fliouki be checheif ;oy of ones h^t in this world} which
we fliould acxounc our priuiledg^ bappineis^ and the be*
nmog df eternal lifeitbtt we mould account that a mi*
fay to us, astfaus, tbeperformanceofDuty, to do that
which God cak for, we fliould account it bur priviledg,
happinels^and the beginning of eternal life. And indeed
k isfo^ if we do it in the way that God requires, but
now one diat is under this burden doth the things in the
meer outward aia:^J)Qt doth tbem as neceflary evibf, ac-
oouixi them as .evil things, only he cannor avoid tbemi
dminanaDdwonaahscobdition is very fad, thac that
.p which
\
•^"■■W*
^ ~ Utelififiiy^thtMihMim^ift^
Hrhkh ocbers accouQce chek bappinefs^ life^ and Glory, he
accouDCS
The Secan4^firy.
Secondly, there is ebb evil alfo to the bnrden of luegal
pecformancesi tfaac chk is a means to caufe hard chougbcs
of God, and if God go no further with tbemtbeauiiSj
that tliey perform Duties in a Legal way, this wil occafi-
on masy bard ihougbtsof God and of his waies, and tbi^
niay fiixlthat they have foi many times when their liearts
are pinched ^ith this burdeii, they have nuny hard
rhoi^hts o£ God, and hard chougths of bis Ia^s
and bard thoughts of his * Waiei, this is very
gieivous wh^ ^ foul comes to find (he com-
maadeoienti of God to be grievous and lo to mutttuirt
andrepint^gainft God as many do that are in ttoubk
ofconicienct9 they go on in Duties but becaufe they get
no peace^ nor comtort,nor Maftery over their corruptions
they begin to repine and murmure at God, fay they : ]
have done thus and thus, aiid I have performad Duti^ anc
nothing conad of chc0i,and there upon they begin to kav<
and bate (beau
Thirdly^ there is this evil alfoin the burden of Liga
Eerformances that ir caufes a finking difcouragefDenc9chci
earc doth fink in exceeding difcouragment,after a whi)
they, go on Iq performance of Duties and find tipUiti)
coma.of it,and chey fink under it in difcouFagoient^ the
think ir is in vain to go any further, and they are defkoi
to call it off wholly t and think it is the only way foe che
cafe and refts hence foUowsy that therefore there is a w^
open to temptation for. the Devil to come aiid, ceini
them either to Ipofnefs or to difpair : it is miiny times t£
end of fudi poc^ creatures except God be pleafed cocoa:
•^•^
jDaiidr«v«al Cbctft unco tbem} oie of chefe cwo is thp
Coociufioos cichfer chey caft cff the Dixi^ cbac befos«
thqrnttdeoonfcieQceof, ftDdi(>gcowcobefeofit^.piK>^
phttib} or ochcrivife if coQfcieDoe DurCuesch^
moce cbey {;row co difptkt^ ana fomtimet iqponcfaek
fide ted MM dflKh bed^ come iora a nving and raging
diflpeaifer^as by experience we find that maay affiec ch^y
Imve beea a loog cime under aaoubbdconfineqce^afia
goneoQ laaLqgal Way cfaey bavegcovii Terypcopbaoe)
choe was a dme cbac (hey durft noc negkft £kicy in chffk
iKDiIy andddfec, but chey conevfterwanico chisik cbac
riiis was buc Ijegal, aiki now tbey caft cheoi off^ andgive
ifaaDtehres co locijatb^ ~ and cheiv cbey hate nothing co
plead foe tbemfelves buc cbia^ cine cfaey wece uncfer L^al {
performances^ and chey ka?t chem off, and thus chey
M chis way CO R'sltg buc Oh 1 wofuichis is cogo cocbe
Devil for Reft^if you bad come co Chrift you mighc have
had R.eft5«fauc ibele give up cheirSouk co.che D.c<rils.&eft^,
apd grow co loofiiefs and arenocoriouflyfcandalous in
ia cbeir lives, I fuppofe if you wil d)rerve it, you need
90C go far cofind examples inch is kind: but ochei;s cbac
cannoc geccbe Maftery of cheir confciences, chey grd w co
difpair, when cbey come upon cheir fick bed) ch^r bearcs
ace oyccwbelmed wkh difpait andlbihey die; Now Oh I
whac picy ic is cq loofe fuch Souls as have gon^ thu$ far in
Che way of Religion.. As thus: Ftrft, c6^y do che fame
cbifip.cbac Gods (peopfe do for che outward ^Ry chey do
I (be lame chin^ thie tiaincs dp. Secondly, They af erery
Confcfeiicipus of what chey do, make icohfcieixre bf cheir
very chougfitij and of cbeir fc^erwares. Kay, Thirdly,
chey know chey have co do wich God in every ching, cbey
hanre cbeir beans fe; wroiighc upon, cbac (hey fetchen^
feives in che prefence ot God alwaies. Nay, Foucchly,
fiisf faav« tte fear ^f (M^ the. fiacoB ecernity i^pon
cbiiipfa^ntiCDiiclMaHy^ land yciiperiflfaclafl^ and al for
thewaacoffaiowhdgofclie^ofpel: ic iscruecbefeimen
Uft9^ fbati^ Gb«inMrraily (uctowbodldpuctbem
Pi upon
vt-
6^ ' The ^ijeiry ofthm that are under
upon Duties and nor open to cbeoi che Reft chac ic in cbe
Gofpel and in Chcift, if they did (o^ they are ngbtly
blamed for putting mea upon Ducks, God forbid that
any that cake upon tbem to preach the mind of God unto
people fliouldrdi bere^ inmeerly putting of men upon
the performance of Ducies, for we know Co be under the
I^w and to do Duties in a meet Legal way ^ is a tacA
fearfiil burden, but now this is our work, to invite you
CO come to Jefus Cbrift that you mig^t have Reft, if there
be any that knows what it is to' be burdened with Legal
performancesj the maine thing I flial do is to invite them
to come to Jefus Chrift, and we fhal I Hope hrin^ them
CO their Reft, feeing Ctirift doth invite them fo gracioufly
cacdme unto him for their Reft. ' . .
4^
TbiTcurtb ^fery.
Fourthly, c6eie is this evil in the burden of Legal per^
formances, chat they* who perform duties in a Legal way,
do bring an evil repon upon the MraiesofGod, foctbev
go alwaies heavily and aully OQ in Gods waxes, and {o
they bring an ill reporc upon the waies of God, whereas
when the H^rc is fan&ified and caryed on by a divine
principle, fucb a one makes che waies of God beautiful
and lovely tochofe that, they convecfe withal, tnit ttey
that pecfpcm Duties meerly in a Legal way they go on fo
Penfively,fadly^d dully, that there is no beauty at al in
theic Converfacion, and they make others afraid of thofe
waies chac ace fo tedious and irkfome to cheau
tr*e V^ Wfery.
Fifthly, There is rbis Evil in the butden of Lnil ]
facmances:thac thofetfaac pecform Duties meerly lo H
gal manner tbey do not keep any pcoporcioD in tbewaiet
-^^— » — 1 r- .u-i. T%...i-^ ■ 1- gccocdiM CD the
iiirring
the bttrdeit ofLe^al performances
69
flirriogof cooTcieflce^if conicience be awakened Sc flirred
then they tre carefal to p^oroi duties, boci f confcieoce
do D0t fitr them tfaey are carelefi ag«ti 8c therefore thofe
that do perform Dtities id chii ttlanfier, yoa (hal 00c oh*
ferve to evenneft in their furaies, but fomcimes they are
Tcry Arid and dare not for their Lives omit any Duty,
but ac other times, they are looft again^ for it«is accor-
ding to the beating of their coofciences, they do not
work according to the new Nature, for that which
worb according to a new Nature works in an even way,
wherein is a proportion between one Duty and another,
and this may be an argument of tiy al whether that that
you do be from the change of Nature, or from other
principles • if there be a proportion between one duty
and another, yoa be not very forward in fomching and
backward in another, that is a figo it is done from a new
Nature, but ifyonmakeconfcience of fome thing, and
at othiv timet in other things take more liberty this is a
figp that what yoa do is but Legally done, and this muft
needs be burdenfome:as it is a burden to a man tp goup»
on uneven ground one Leg up and another down, fo
for a man to perform Duties up and down, forward and
kckward, here is a Great deal of burden in that way,
whereas tbofe that come to perform Duties by the fpiric
of Godwin them their way is made even for them;not but
thatGods people may ibmtimes be better then they are
at other times, yet there is generally an evennefs and
proportioo between their aAiobs^
Hk Sixt ^M^ery,
JRxtly, there is this eijl to the burden of Legal per-
fennancea, chattf fobethatby cbefe Duties their con*
(deuces come to be quitted, then they are kept off torn
Icfua Chrift, there are no people more kept of fkom t
lifiisChdft: then thofe that perform Duties in a Legal)
^fHArtmier
/mtflQcr, ai|d have tf aiec of Gc^feieac^ tbtc wty^ ywi
not only kept fron Cjtrift, bof farcher, ch«v fecup ehtif
Dqcits in the placco^f Cbrift, ind make fehem to fa« theic
very jufiification; wbacia itiftatinany people wooM
prefeoc before the Lord for cbeir Righteoafoeft ^Mk
Hope of Heaven, boc performance of fiKb andfiicii
Duties, that the Law -requires: now here's a mighty
miftake though we «re bound to obey Gods Law» y€C
for us CO cotue and mal^e this our Righteonfnefs befoee
God, and fet ft up before the Lord to be onf tntereft for
eternil Irfej this \% to putjefos Chrift out of fata office,
and make ouf own Duties to be our Saviors, this now is
exceeding daogerous, and yet how many people are
there ihit do chtts» and therefore I hive been wiUit^
to be the Larger in this Point becanfe it is. not an af^g«-
ment that wedo every day meet withal, and alfo becaaft
I would have many wbofe Coofciences begin tobcitt*
ligbcned and much troubled to know where they are,
what is the groaod of their trouble, and whfcre the bot*
torn of their trouble lies ; there are manypeople that ftre
fo far to be beloved, that they are very confcientiout of
Duty and abflein from thofe fins ihat others Hvein, and
perform Duties that others oegled, but they go im Vfty
heavi4y and iadly for iQany years together, and the
truth ts,they know not the groondi3f their trouble,froffl
wheoce their trouble comet: now by that that I have
•opened to yon iti thb Poitie, you may come to know
whence al your troirble comes, whence it coAes to p*0
that you have gone hn in that fadncfs and heavinefs as
you have done, you have done your duties in a Legal
I way^ yon have not been acquainted with the waytof the
{GofpeL You wil fay, what is that way, bow (hal
we beeafed of this bttklefi,wben Icoibe to that; there 1
ihal flww iafome tiieaQore cbe. Reft that .wfe hne-^
Cbciftimaal ibofeVordeoft^thatibaveopeMd^^Cblifl
wil not liwem omit duties every, a wiiittUs niiSrev bft
in Chiift we ibsi\ fre. iiow tbey aw pet fotee^ witbfa
tJkJmfJmtf Ltjgid ptl^^ ^i
Gtt^Ml moffcMft tfatd befbtcj act mttt etfieeo tfae^
b^ bnt ia tlic Ifiirii, tiid wholbcYcr y dn t)re that irt]
looder tbif BordcjBof LcgAl performaoctf , if yotir beirtf -
Itclyoa ibis is my coadition, the Lord kootursicismy
cMdtdofia I bave indeed made confcience ofn^y waies
a fifeat wbile, but I have gone on jaft in cbis Legal way
asbath been (hewed in this Point : if efaii be your condi-
tion, fo 6ir be comfort to yon, and know tbatiefns
Cbrift csls you, it is trne, yoor condition is for the pre-
iient fad, yet tbeee is help, Hopc^ and Remedy in Cbrift^
come to bim andbe hath promifed to give you Refi, and
tcacbiyov to honor God, that (bal be moie comfort to
yenr SoaJs than this way you are in« the way of the {
GoTpel is a fafe way, and a fpeed^y way for comfort, and
it is as hoiy a way too, therefore the way of the Gofpel
doth not cai to yon to make leii coniirience of your Du-
ties ^o ypu did; No, but it is as holy a way^ and a
nofc (afer and fpeedier way thaa that now you are in,
Chriftcalsyou*
i
,
^K^. But ycfu wit fay^ V^th Chrifhcalte tbefeta
come to bim for ^efij a$%fbe did approve of ibeir condi*
notymd as if it voerfajmi^that ought to bo^tbat peopk
^b$ to be burdened by tbefe Legal perform^ncesm
Aifvo. Thteearefomeoftbehucdens here, that it is
true cught CO be, and Chrift approves of tbem, that is
tobefenfibie of the ^ili^ofour (ins apd the remaining
!part of conoption^ &c/ andChrift cais tncfe as appro-
vine ofthpnfo far 4sthey aregpod, .shongh not tvAy
good, butthj^re are other tiurde'ns ^that are upon Gnners
tbat Cbrift cats to come to hind tobeeafed of, cot as
diey are approved of by Chd(t but Chrift pities tbem^
aiidliktikeompalfion,i^)on thoft tha^ under tbofe
bufdetib^ sDrTCingon4ei:agreaicruiq^ as now when a
manftatTAakeConfcience^of his waies, when Chrift
fluSfdeapoorlbuItomakeCoBfcrenceofbiswaics, to
Ofthi burden of Corruftitn.
have cbe fear of God and his ecernaleftace uponhioij t
Labor and do whac lie can andal chis wiuknociodi
eight way^but chinking by chis coniudce up bis Righcebud
nefs with God and eceinal life, Chcift lees tbac al his la*
bor wil come co nocbing, ifhegoon io chis way he wi.
loofe all his Duties, andnocwich/landiDgall cbeconici:^
ence he makes of holy Ducies be wil perilh ac lad, exi
cepc he comes to undetftand the way ofche Gofpel, o|
;uftifying finners before hisccibuoal fear^ notwichftand
ding al the Duties he performs, except he come to iii^
derftand chis he will perifh, now in picy and cend^,
compaflion to (uch a Soul chat hath donefo mucb«n4i
gone (o far, che Lord Chrift doch cal {uch a Soul co comft^
to hirti, thac ic may have Kefl: and peace, that indeed it,
ODiighc have chac Righceoufnefs that may make it ftaod
wich'comfcrc before che greac God, and come co have
eternal life at laft,buc for our comniing co ChriA and our
Reft in him, thac belongs co che other Point, Thus much
for the opening bf che burden of Legal performancest
«
. CHAP. XL
Of tbe burden of Corruption^ ^nd ibat ihere h
Corruption in the Saint/, ^eingd ^urdlen*
i.Ofqrief. 2. OfSbame, 3. OfVear. 4. Of
Care. 5. Of Labor ^ andloyl.
TDe next burden k tbe burden 0/ |2^ te-
mainwg part of C0rruption in tbe Saints^ tbcfi
that are godly and bave tbeir part in Cbrifi^ and bam
come to€briJll already but yet tbey mufi come again one
4gai^, ^at tt tbougb Hje^ be beteevers andbave exerdfec
Vaitb to unite tbem to Cbriflj tbey bave jHl rmnaimn^
in tbem mntb Corrttptimp much Sin, tbey mufi^nu p
Ofthehtrign of Ctmiftion*
•^u.
(Unfi again n^bef 4fi4^tb€irCorri^um^ andfiillmlt
At daiei cfiimr tmf to h txtrafim •f Vdith in
CbrififU bi iafedef liye^nn'ien ofremtnningCorrupu^
MwatUintbem,
That cbe Corruption th^ ytt mam^ia the Hear ts of
the SmttM is a Bucdeiv I Giff^ efvcy one of you on
wiEUcfi^ thtc aregQdl)r» chkrce js ho ^odiy man oc woman
iDthewockliyuc kqows what the oieaoing of chisPoinc
If, pcrhapf (he iidiei: Ppinc of Xegal performaiic^ was
Aicha Font chat many of y€u kvAt ucderftood what k
«a% fane iteoiUfe I kocy^ it itr^ixd exceedk^ uic to others,
Aaugli if Tkiighc not ibeianderflxKxldfniQny, they muft
ao(k>ofetbekpoct>on ; biiccheceis none chac hath any
^rk of godlyae& buc 4o and wil undecflapd what I
meaoj and wtiac I (heKay mijus £oiiic of the burden of
GonupcknthvtckkbM raaa^in mthegodly, mthebeft
cbac live upon cbcEatth^ ftadiibatef ery one acknowfedg*
lAt ic taiQ'CveryiiiansmtHffb aknoft, we aie al linness^
bus BOW bereiiffae DiiEercnce between the wicked anil
die godly^ die wkkod baine £n enoMgh in them, buc it
b wo fawm cothems but checpdly have their €iw co be
dieff burden^ the remainder of fin cbou^^cbe never fc
lidi^ icis atnoft gmveurfiutdrJi^iiiieatbMijand m theft
lamw Qpeak ou£ of diis lexr^ ya Chrift btmfelf fpeaks
cochenip Cfxpe tmeo coe, yt chat are Laden with the
Burden of <}oa!UD(ti>i^ the buvden of (in that flil ce-
aoBiaefigyDa, iQaaaeso4iie>.andiwUigwieyottJ^
tsenrd of tfaafcBucdetw
iilow co yo fe d ac idiece tsar remainder of cortuplioi
mthMgpi^ ^battt a bacden co Ibcm, I wil give you bu
ottfiocipiiirefibacibalffrfemfteadc^ aaathac]
ia^afii. 7* :£4«^0|f joretchftl'ifMpi tbatlam fatthPau
^»l»fbakddm)er mefimniilpkhoi^ bf deatb^ltbankjjc^
^hrmi^^l^rChafk.om Lj^ beipe we haveindeed •
c£fiBBaacy^a|^cbB«xc,wb6<Mldaltverm
01 Wtecdied mati^dauc 1 am who Cial dilbrcrme ftoc
Jiibydy oftkadiyther^acbeiiift'Fact^chaburdeiHyf da
:rj^
74
Ofth Burden of Corruption
mpxiQtidcibffa he nmnei to Ckkitti I thank &od tbsmif^
Jefus Chrift, So thenltny feif mt% my mind ferve tbt
loj^ofQody butmtbmyfiejhibe^Laj^^ffin, IhHw got
eafe and reft by Chrift by runnit^ to him, but marke the
ftripcuce, Q } wretched mat> that laoi, Vaut tboug^ a
fodly maaand one eminent in grace, yet had temaifi*
inginhtmabodyvofdeiich, his im thatwat in him, ht
caw a body otdeachy it was as a deadly ching unto K^
heart, and it was as a body becaufe ic^n^s made up oirajtr^
tiy moinbers as aJiody is, there were numy lins remaining'
in him , and aLche^iacuIcies of hit foul-and m^mb^s
of his>. body wert . defiled -with fin , and* f^rafore
he cals ita t)ody of d(sarb» Mow the* Apoftlr*isfd(en^
Able of this,; chat he given grievous fhceek at it were, (>i
wretchedmandiatlam^hecountsit hismifery^ in chat
itap|)eaces to bea burden, and ohen he Atoeikes out un»
derhisburdeo, O i wretched man /that I am^, As^aman
or^MToman chat^hathabuEdtfa-laid upon tbek fltouldefi
and being not ableto beareit, rfiey giveagreivousihreik
at cb^burdea fidUi^upon them>fi>cfoch.the Apoftleiiere.
And obferve fureher cut che Apoftle <Pa$il had as much
ofche burden ofaffliifticciupon him as ever any one had $
no nun had mote of chebutden of afliftion then he hsA as
you may read in the Cok i^^. and Car. 2. > 4. the af^
flidtons oiVaul were exceedinggretvous^ there wasn^
vev any more alHifed then he was, he tels you of being
ftonediliiffcKi^pf' fliipwrake, and abufed of Ihs owne
councri-men, caachrfufrerednakadn6fiiandhunger,aiid
waawhipt «s if he had been the moft notbrnii'fogue in al
the country, he had the burden of difgraeeupon him, ao
counted the offi^fcowringof the worldi and the burden of
ipovncy,. wanted doifihesv and bread, an4 was^fain tago
upand<jk>wn fiom. place t» piate^ yet notwicfaftanding
tbefe burdens upon bim,you Eievecread>tbai ^did did to
count himfclf a wretched man in cc^d of thefe burdens^
yoianiv«r read that 9ml ayed cut, O i wretched- man
I thit I ain,tbat I want ]kx«ad,i:hat Iwant ckMcfas^Owreeaiir
I
■*«MMi
1^*1
O/ti£^^9fC0rrii^iB!th
edflUQ tbaclam wbipt^ and abufed^ to do A noccry,!
imr» O I wrescbed man that I am, who ffial deliver roe
bam afflfftion^ who dial deliver itae firom perfecucion
no 9 vefiod in faipcure diac be rejoyced in affli£lioQj
wbeo lie waa caft inco dungeons he could fing pfalm^i
aodvbeQhehadcbe.wbip, he could iing pfahns and re-
joyce^ but when be comes to his fincheni hefalles under
rfaac burden, who flial deliver me from thac^ as if he
flioiild (ay, 1 l4Qrd lec ^lebe nev^r fomuch afflifled
beccein rb^ world, yet if I cold have my foul delivered
from cfais btnodeo of o^y fin, I (hould account my felf a
haf^ coan, and yec he was4elivered from che guile of fin
fiir he koevr be mould never go co hel for his fm, apd he ,
was delivered frpm che dominion of bis fin Co, and yec be
crksouc under cbis burdeuof his-fiOt who ihal deliver
me. lapfMiak (mro many of you .wnac clpifei; . or fecrec
chamber of yours can ever wicnefs cbac you Were chus
oyiog ouc in re%)eft of your fin, p wreccbed man or wo*'
maotBattam, who fli^ deliver mefcogi cbis body of fin^
feNDCbiswie&phe4 bearc ch^clhave, many of you we
faeaiMxy txio ctf poverty, , dHgcace, and trouble in your
6imlic9aadcbelike« bi( who •f you ales ouc who ihal
deliver me firom cbis body of death, {com cbis .fin of my
Mcuce ; oaaoy of you perhaps do noc know whecber y oil
aredelbrcml feom cb<; guikof your Ib^ you do noc know
wfaecber any of your fins are pardoned, you are noc de-
liraedacfldyraoavyecyou doiK)^ ayour^ buc JPa^Jbe
was delivered 6om the gitilc of bis fin, yec che very re-
aia]oder.6ffininfais.bearr was a burden co him, there is
iQudi fin io many c^ your hearts, andyou.^ noc out of
i^ ?4i^ibewasdelivaedandyecbe oyjesoucb^
ibaldeliverne from cbis body of death. *" |
BttC Dow^ opei>th]s, Ifialjbe^y VirJ^ bow many
sneicr the remaimoigpart of corrupHon Uaburd^ to
tbeSofiif/.
Thi8dly,;.0|«» i|>r.lwi#ifW^| fi^mn^ ib^ [mful \
n
;<s
kairiMM«HMii«i
Ml^«*i«*
Of^ iMrdeh ^ Cm»f\
^i and tbe prevailing of c^TUpidnaUitdnu
FourcMy, Why tt^if tbiU (jod da^foin bk
dence order thbn^ , ti^f t hk ownefaimjjhid immukTrthe
harden ofcorrkpHdn^rnkdjo nkiksf^meap^i€aA$n§fk.
Fkft, TbeolDwharrerpeft chercmainihg'pwtirffio
and corrupciod in the tmct of cbe fatott kaiMcdciu
' Firil, tcifabutntenoPgreifeunco ctma; ^mrki^
grkfciufech heavintfs ancTftdnefi^ noi^. tbe Tmainfct
ofconuptiODthac they find lit cbefBs kisaaktdinilUes
beav/ upon their fpif its in regard ofgcrif^ iciadie amfie
of their grief and trouble} fome wil (ay ptdiai^iboMdno
CO ochersj foch and fuch cbac at^ pB^mhwt of rdigbn
they go rivj fadly and heavily, and whenomreyoucMie
cobelbftri^ in yourirafy^ fm wiI4oQ^alyour gmq«
forty for ftich andfucb are alwaiei fad add penfiye^ hoc
do you know wine is the reafon of their iadbefs^ you
have ai much caijfe todbe fo! ^it faey^ the btirdtai^ am
becaufr chey are religioiiTi but beeaHfe cbey aietio meH
religious not becaufenow they do mobe diitios rften clify
/did tefore, biK becaiife they damoc fitad cbeip haaix&MEM
up to rheir duties as they would^ do not aeribute ciiett
grdf to,t heir godlyneft, burratber fify tO cfty Mf tims, if
they tfaac do lo much for God, are yet Co mucli ttooMM
and mived^. becaulb ttey tk> m mm for <3od) iiMV
foqichcaitfeoftroubleandgreifehaYelcben^ clwdon^
tbiogat al for God. *
Tfce Sec<md burden of Corruption*
' Sec<indiy> Tb^ ttAomiki^ pert of comiptiob io the
hearnofthefamesy ic is » burden of flianae^ gretfiiaibia»
den^ and fliaaie is a burden^ loaoy that canbearegmi
btodeniy that can teafetbeburdan of poverty yea «»e noi
abk iobeatetfaebittdefrof dtlji^oe^* i^eciai^
#* ■ • fl ■I'ft
Qf^hkt4e^(fCmftpii(mf T7
iDtfaewoddy ixwdiefaimstbe^aceaaiwked ofcbtccM;*
npiioo chac nimiiis in them, iluy accountttaflMW
teMttlicLordiBdtefcnlislddlc wii in^^
§niof dieneifelvcs^ what ciiqr know o£ tb^fi^?(s cbtt
tkt mrldknoircs doco^, ib^ look upon tc h afliaco^
dttccbey docm loach ai)d ahbor cfaemfelvies ai ite k:cip»
mre fptabes^icmay be their lium al« fuch u ochecsdohcr
iiociodtove^ig^tfaoi^lios ofchem, but they bebg i(r
qtMifieiwkh thns own hewts^ and looking into (he f<^
imimliiBg«Q£i4iak owiifpkies^ chfyXi;pfoit)i«theviI
ahtcf^ atcte^fee mucfi caiuii to abhocand hmh ^bwth
iAm^ Md c^lie dMrnio their flume befetethe iMd,
aAom chey kooffrdoth ftit idco their hearts a great dealt
iiiortdieiitlieyca» feethcnatfthpat^ Iwil appeaito arqr
wilMkMiwfl^^wtiebaarr^ ifGodfliooldoprj^yotic
kacc aad niikt iiknovn w yMC friends a^d aoquaiDcaiM^
fo imicb ertTas is in your beait inxhe . pcrfemiuig of one
dory^ ifaloQen fliouki know focnud} evil aS: is in yaw
heorc ar onetime inpraii^r or bearing a fermoo^ would
yon Dcybe aOiamcd, qow iGod kwMrA and fees altbe
nleoels and vildneis of your fpirits^and the godly kqow-
ii^cltt^ tfacy amnoc bur be aAaotfdauidgo imte {)iis
httdtiittf fltame with
-- »♦
ThirAy^ Tbe caaMinSng pare of Catraptian in xhe
haMi 4iE the g9dly^ ic curies with i&ahwxa of fearie,
tar ystt know is a groat burden asw^asigceif anrtfliawm
dibi^ the evil be not fo gecarnpon dieHi, yat if cheirhe
aaevilapprstieadcdrcrttmeaponxhaflEiy it is:^gGoal ba^>
taitodiecB) asthofethacdairootgeoutofd^fainttae
iMt becaufe of f tart, « due noc bein the dltk beciofe
iinr^ whan cfa^r are MimsadfromcheiLfeaiM^ dc^chajp
Mir aoottds that is^watagsisae bttden^ ro^w^cba godlsit
A w ^ha aa^a mmak Attl ^^tutbo^ thtifc haartt. ami the
I
I
?8
OfthtburienifQini^um
tnich 19 diofie chac are godly they fear mort what chek
owne evil heact^ftould nring iq^n cbtem^iiieo what al cbe
divebinhei andalcbe aetcaces in the world £fl|i bring
Upon cheoi^andxhatisagoodfiar^ butyecicfliaketcheai
«raiclieaviiy: odieca feac^ foRieaimes tbcy iieaa OMp »
ftar diofc diac wU cocDje and cake away rheic efhueesaiid
uodo chem^ fear; tfaeir enequei or feaae cbe diyel, butc
ociecfaac it godly he feaost more his own heartsche e«il^(
niaycomecofaisfoulbvcfaac, cIieo.aliiiehiicc.chac ^ciie
divelsin belcandbcohim; foe chey caoooc aOtAqmsf
chaiwfcebody, Ibttchbbriif^atievilAipfmchf fimV ic
breakescfaeic communion. becHieeo chem wd God^ and
chteefoce cbey ape ^raid of fin before ic€ome% cbey Jiav«
eKpecience of cbieu: hearts what evil ic bach dcme ro chmi^
andfo ace afraid of miicatryiogy and afraid of cbe eirii
ooofeqpiences of their fin^ cbey do not know whar mi(«:bief
cheir im mighc poffibly bring upon them^ andfo chey;goe
under cbis burden of fear along cime cog^Ji«r^ evto thoii^
chacaEecoi^ifgQdiy.
■ * *' • • ' ' ■• .
Fourthly, The remaintng pare of corrupcton in che
hearcs of cfae faincs9 tfaburck|^care, for menaod wo*
men co be alwaies careful, cAeftil of care^ you knoiv
chac i$ a great hutdea thacutany of you iit ao^iaiqced
wichyChac whep you have apeac dealof buiinefs upon yoit
and much to upon you» when your choughcs areiul of
care^ if ii nocagreaclxiiEdtn co you ? many meachac have
b«oMof bunneb, and aftecwacds haw goc o^ier cheir
tidinefSy.'whacafiMdomedocfaeyacoouiieic^ di^laincB
cbey fane a burden of case i^Qochemj becaulechev &oA
Coflmohcodowich chdr. cywn heaict chac cbey. had need
beiwaachful nighc aodda^Niveccham^ they havehadtaqpe-
jQiuice#^cbcirheariim«adoiie, when thaie haclMiQC
l^eena fidft wacobovctchenf .aiidilKrefoi3e ihece isno
Child of God hue if he he in a ri^ temper he is af^uxful
Ofil^hirdtnnfCMit^imk^ f^
ntn^ fokMUwelhFeinchisfleftoiireQtidiiiontf ful of
feaicf, andla-wemiiftiicds be^I of care iithis worJd^
dKNigb checelieagcac deak of difference imweeo the
iBfti a ftiiig cacedac wkked men have about chcir ouc-^
vaideftace, and cbecaie of tfaie godly about ki^iog their
feKew<h God^makingup theic peaoe^with Godjavoiding
cheoccaOons 8ccraipcacioQSCoinH& recovering cbemliBlvi
ag^in when chey bive been overcom by iio,I (ay this muft
fwedi mate chem ful of care, when a man bath a threat bcr
fiodsupon him be IS ful of care, there ia no men in the
wodd that have fo much bufinels upon c|iem ar Ibdia
Btto and Woman chat is godly, they know that they have
flMter bttikiefa that lies upon them^ dieaalche world,
befides thexareofthe whol world lies upon them^ yea
and^ibey have not only bufineft of g^eat confequenoe up*
OB tbnijL but roulcitude of bufinefs, the Ufie of a Chrifti*
an is a bofielife, a life of a grear cfeale of bufioefsi a
Cbriftiao Woaumhachabuadanceofbufioefs todo^ an^
tberefcM* it is a moft viU thin^ for one that pcofeibfbet
felf tobra Chriftian^ to be idle and to fpml hcc time
vainlyj baftchou nodiing to do \ you fpMkeof pafling
away time, a godly manor woman ham enougli to do
ihey luive to provide for eieroicyj and tomaketbeip peace
wicb (Sod. And befides there is multttudi? of buiuief i
qpon them tobey have multituds of btDdcanoes toot^if you
wfegieat bufinefs^ multitude of bufinelsy and miilci-
cuclascifbindninces, and efpedally if you ace undone if
youfflibukimifcarry^dbiioow wiimake you very areft^
Amantboqgbhefliouldmifcary in the world, it if not
ibgpeat an evil, asfoca^hriftiaotomiibiry in any one
achat he doth performej aChriftian whenhegoesto
cme a duty he thinks thus^ I muft now caufe al the
ciesof my fool toipe wocta^ in every duty that God
cpbfiDir, wel, and if Imificarcy intheduty I klokupon ii
asagii^GereviltbcnifIwcreiidd0Minmyeftare»oc bo*
dy, andl findabuodancQof biodcances^ thacwiltBdaa*
^atmmmt^
S6 '0flihilmMl4ni>fC9rrkpdM.
&ttf;kthlM«K'ii;^iQcAwkh thewayofCtteift^ tfaey
Art WightHy «kfed of the burden of t»re,nov tbofe cbat do
pittfccmb ittckft and do not come to Gbcift, fooMiiA^ m
th«yftrt)oe][>tofP£rotnGhriff, fi>much cheoMte wUeh^
buHlen of biceb^, not only thofetfaac {wr^dRfieducitt ki a
legal i^y hirt thelnirdan bfcaceupon tbetti tan
Oft Godly aifo.
•
. . I • ■ i
FifiSiIy, The Gorrupcion th^r remaines in tis it brings
fclAicden of Labor and toil, for there is no fuch incenfiy^
ileftinany labor in the world as a C^rtftiao hath actinft
bii ooTi^uj^ions h^ doth nM onely fky as many ttigbc
tend vif n ipif^ced men and wbhien do. Lord have naetcv
^tfun me, and Mf^are alfiners, and I vrauld do ochetwife
Ihave|;ooddeflres : no, butaChriftianknowes that he
ftiufldeair fbcth a! the faculties of his foiil and bend them
againft his eorrupdbn, and if ever he Toil, Labor, wad
ip^d hik ftrengtn, it muft'be iti c(tk way againft fairooH
tuj^ciiM^, now there is wfe in Qirift for this burden too,
Wfiy ? becaufeChrift gives power i^inftcorruptio^^^
^ay of riift in htm is by comming to faim, fo that we fhal
pet nted co coil and Laboe in them as before^ how if grid
teablvtden, 4hMn^ a barded, f^re a burden, cane i
•bbrdeHj kndtf laboring ahd Toiling bet bunfen, eh«c
chbfe (hKare Gddly are under a gteac bcsdeii ki rentd d
thiic Gdrrupeioi), Ibis fivt^fold *
4
j;j
f 1
3 • . - ■ ■ r"
7he^operties of the burdtn of Corrnptm, 8 1
^♦♦♦♦^^♦♦♦'♦♦♦♦♦♦♦♦^-♦♦♦♦•♦♦^
CHAF. XII.
• *
The ^urdtn of Corrummfet forth in eight parncu^
lars. i.h is ajoul burden^ z. U batb al o^ber kuf
dens in it. 3., It i^ a Continual hut dun. 4. It
mal^sal other things to be a burden. 5. Itisahur*
dento Qodbimfelf. 6* It mak^s the fins burden'
fame to al others. 7. It makgs him burdenfome to
bimfelf. 8. How grei'vous foever ^ voe cannot be
rid o} it in this life.
FUrcber for the ^operties of this burden y tx>hat a
Iffnd of burden %t isy that tbepeopk of Qodfdl under
tbeir corruptipns. -
♦ * • ■ * *
T^e Virft property of theburden:0f Corruption.
Firft tc is a (bul-burden^ ocher bunJens are rachcc bo*
dily^ uis eafiec for a^man to beacea burden upon his
Ihculders^ then co beai e a biurden' upon his coiilcience,
cheit ic lies wicb cqnnencjand che burden of corrupcion ic
is a burden upon our vei;y conlcienc^s. Many heretofore
have laid char people muft be content to beate, chough
rfau)gs were required of them that oufi^t not (a be, if
they went under them as a burden they thought chey were
wel eoough^many things thlc wece in the Worfhip of God,
falfe wp^ip^^bey would (ay^for their parts they could be
content they vyere otherw;le,8c they y^^m under them as a
faurden^Sc chey choughc that was enough. Ic is. true, if it
was only a burden of p^r eii'ace;s chat it was only in out-
ward things ic was ibmthipg[|but when k comes to the bur-
den upon our confciences^we mud learn to diftinguifh be«
cweCQ the burden upon our fliouldf rs> ^pd between che
V burdens I
J
J
I«te
82 7hfrofertkt9ftUbiirdi^^{}nf^tmn.
%
I burden upon ourjconfctence$, and fo manjr Cbrifttans
I day toM bearebrndem Mon
therSf buc they could not oeace any burdens upon cheir
Confciences.
- Tbe Second property of the burden of Corruption^
IStoonAfi IrcMCaflnes iditalmdft ai otherburdeof^
ascbus^ is po^ercy ^ burden, fm makes m poor ^ is diflia-
_ nour a bucdeti, fin brlitgi diflioner, ts debt, for a man 10
be indebc^ sbusden^ fm kings chat too, forgive Us tnic
debts fakb Cbr sft^ ^ teKbeth us fo ropray^ fm therefore
fa^tbalorfaerburdedsbtty and therefqrcagceac burden.
The Third property ef ihe burden of CorruptiaOm
ITbirdty5Siuisabiirden that is Confhnc , nighc and
day^conckiually ic is upon the foul of cbe godly a btirden i
if men have other burdens upon them fomeiimes thiiy faai'C
eale ^ potters that carry burdens al tbe day, yet they
^ve dinner times and at night they go to bed and Jicft
thcmielves^ fotfacy baive eafe that way, but nowfm is ml^
waiM a butden upon the Godly Qight and day, they quv-
not get off this burden^ colay of a burden a quarter dfan
boure it were Tome eafe, bat now fm is fo great a burdenj
aa it is continually upon she faibts.
TheVourtbprop^y oftbeherden ofCarntpAon.
Fourthly 9 it is fucb a burden, as makes al aber bw-
deos tobeaburden, as it contains in it al other bucdens,
fo finis that whic^ makes al other tfai^ burdcmoox
that are burdenfiome, as nowa man or woman duit is
poor, po?ectyiia(t[CMeburden5 I but if there be fin wid)
poverty,tbat makea ic a burden ind<ed;&knefs is aburdei^
I^ but ib far as iin is mijtt theiewithal, fo fiir it isi
Sweater burden, and fo k)fs of eftice ud cbe lite ^
TUfnfirths if the hrien^fCnrmf^w^ % 5
» cfaus 4 I would cwipare al ochec 5tirdeostochtr,
« WMsn 10. a cankerd wiicn your ciakeni.|ie«cert gbc^
ly wacer^ ic isa burdeo to them, buc chey haraaruco
aukecheircatikfrds light ^csiobe^ bucoowif chey^orc^
ed cheo: waccc ia cadkacds of Lead, though the watec
vireoolicffiner^ ycccbii would makr ic moce burden-
ibnoe; roficknefs, poirtt:cy» lobofeftate^ theyai«huc^
dttkxne CO altlMU peace (henit butyocche conrupcionofi
fiairjiea cbebeait iscoccupced widi im^ that karJeadi
ttemalwicciie^eaceclniidfrit Mdthecefoct fminthc
tettck Ittch a thtog as oaakes al othor tbings faucdenfume
dncare burdeofome. Tto^ a iwo Aiould loofe ai
luicAaceiiiaieDigbc^tbissQJght befemefaucdtB^ .but he
diac badi iia iqpoo iam^ cfaac luakdr al ocher bucdeas ca be
bucdcDfodaew
FifiDlily» SinitafaiDdb&iiafio^Sad faimfcif, much move
Can if McUiiKl chacisiiilof Aeavia, ick a hucdanco the
fekkorGod^ and dhecefoce icit laid Jtec che ipicic of
iGadas gFevcd, and icamftaiQadsJ^ a 0»at bmbo^ocby
foulf wiim chcai teft and Jcaowoik ic isabuEriea tochy
Ate, kkifaucdQacofheifuicof^Godw
as fcakdto cbeday of DBdaopaoo^ k k noc abwdcn
aathe hcacc of any iogeoious j(jpirk irhenhe fliai confido:
thacchaciirtiytllBasrdoaeBafbttcctai mniy father, to
ihafpkk of «ace } .aay ingemouf child^ k irdhe a buc-
Urn coache faaiti doM aoy chiiig agaioft hai father,
fialoqgasdKKi haft any fiainchee^ chou accahuc*-
depti^odaBd a<ha4«k.0f 43ad.
The Si^b property of the Utrden ofCorrup&m.
Jisthly, Al k b a bunko eoGod, fo ic k chac chac
ime umoal cbacwe ^verfe widial.
• I O -{
•IMIrtlta
B4 "jy^ropertifs ^ftht hurdm ^Catfif^Uois
and (be more Corhipcion that remaines in our Hearts.
the mQteburdeofome we are to all r.v)ac we converfe wkh-
al; fome there are though truly godly, yet ihey havefc
much CorkUpcion in them, chat chey are l>urdenromee<s
all cbac chey converfe withal, a» iri a iamily, cafce chofc
that are paflionace^^ chough chey have god hnefs liesacrbt
boccome, yet how burtfenfome are chey co tfaote ch^
converte with chem^ others chey have excream ftoui
and ilrubborn Spirits, others h^ve fullcn Hearts, ex*
cream fallen ipirics, others have flight and vain fpictcs,
others proud and envious fpirics, and others-Covecousj
now there is reafon they fhould feel the burdeti them*
felves, for others feel cbe Burden when it breaks forth
fconi jcbem ^ and cherefore ic lyiuch more aggravates
their Burden, chofe chac are truly godly thac arc
overcome with paflion when they think thus. Oh J
what a Wrecched Heart have 1^ chac I fhould bceak/orcfa
inco pafTipn, in fuch and fuch company, Oh ! what a
Wce&i:h am I, chat I fliould noc only be burdenfome co
my felf but co chofe chac Ictmverie wtcbal, Imakeoo
Queftiob, but I fpeak^co many tiiat have lamencedtheic
condition in this kind ak)ne, in thac chey have been fo
burdenidme co others, ic iscrue, I have been a Bucden
CO fuch and fuch, but the Lordknows ic is much more a
burden comine own hearty andtomyfelf^ chereforethe
remaining pare of Corruption it fuch a Burden to die
godly, becaufe it is a burden toothers, wbenasalich^
people ofGodfhquldbe uifeftil in the places where they
live, theyfliouldlivefoasUiacallthaclfve by chcfnaiid
with them (houkl bleOs God for them, this chey fltould
«Kleavorcodo, co hve in fuch a manner assail xbat come
neer them (hould ble(s God tiiac ever they, came xieer^ oc
had converfe with tbem^
• *.
■\
The
^l^-rryt^l
Tie properties (fthf-hurdtkof tottnptmt 8 5
IfceScwntfc (Property (ftbe'Burden,of Corruption.
Seveocblyf This Burden, is fuch a Bordtn, asmak^
tbofecbac are godly CO be bMrdeoibmecothemf elves, yea
even cobe weary of their lives foany cifne$>. Why.? For
their Cori;upcioD in cfaem is a greac d^al aiote grie\)ous
cbeo Death would be co cb^O). We ufe to exprefsa
tbing cbac if very .grievous to us ^nd lay ic isdeach cous^
dioie chac are godly qan fay fo ot their fui^ and chat is one
Reafoothac ^aul gave ())at Name to his fin, a Body of
peachy Oh / IVretcbed ^an that I amwhojhal deliver
me from this ^ody of Veatb^ Why ? becaufe the re-
mainiog Cocrupcioii that cheoj ^a^ in bis Heart wa$as
Death to fainij fo it is^icbtbeSaincs^ the Corruptioa
^tremaioes in tbeir heaits^it is D^ith to tbem^ aod they
canappeal unco God^and fpeakchus in bis preCence. The
^ktmieisqf death would not be fo mucb co me a diouland
pacts ^ this Corruption thaci^iiioiy be^p^ Ob/ |his
Corrtipcion that is to nay heart ^ liH^ overcomes i^e aftef
(6 many refolutions, fomany Prayers, io many «Sacrar
iQcncs, ionaany ingagenients, it is thac wbtcb njakes me
weury of my life^ ^s^ebeccdb Caid» ^i Jacob (hould mdr-
ry a Wife Q^ the Daughters pf ifyih^ it would mi^t her
weary of bee Litev fo faith the codly, this remaining
Corruption 10 my Hearr, niakes me weary d\ my Life,
what (hall do that carry luchaBody of Death about me
foa&ldo. There are many Men and Women that in a
dificoDteoced moody fay, cbey are weary ofrheirlivtsj
buc chis isin a difcontented mood *, but when could you
Uj fo in reipe&'Of yourHearts, when did you lay, I
lotks tnto^iy H earc, a^d I la w a great deal 6f < in. Cor-
rupcion, worldlineis^ Pride, Pa/Iion, and the like, and
this 11 cbac which makes mewear^ of my Life. The
cnirbis, the great thing that makes the people of God co
ben^iiiiDgcodieis ehts, becauie they know when they
die'
"^ Thtfrtperties^fihe hirJm tf C^rruptim.
flial be delivered from cbis Burden, and cherefore
when JDeacb comes chey emertaine icwillu)gly> becaufe
cbey know chey fhaifm againA God no more. There is
many of you^ wbeo you have lived a lonjg time in lick-
ntbf and poverty^ and are iogreacftraiies nianywaies,
y ou cbitdc if Death fliould come CO me I opuld be wjlling
codie^ becaufe then I (houki fufFer no Ivdi things as now
Ido, Ibuc cbac is no argument of Grace, but chislsan
argumenc of Grace, that becaufe of chegteacbucdeaof
Corrupcioo chat thou carryeft about in thy foul, cheer-
fore thou wottld'ft be willing to die.
The ^EigMbfr&paty of the burden of Corrupiim.
Efghrly,Sifi is agcievous Burden while we have ft, nd
makes us weary of our Lives, andyeckisfudiaBiffden
as wenuift ceicainty carry aboiK wkf^ us, fudsafkidy
m we know we Aal never be freed ftom wholly while we
live iti this wocM, kiscrue, wemayfaefre«Ifi!omitina
gVtnaeafure, Chctftfakh^comeconieandyottihalliave
^, that it, foiueRieftfortheprrienr, aild whole Reft
in Che Life tocome, but wecannot be wholly ifreed feoni
this Bucdenwhilft we are in this World. Anddiuimucfl
for the pcopecciiaof this Bunfct^ what akind of Burden
the people of God feel under their Conuptioiis.
*— — — i«^wt»«<^FiH K I
CHAP.
•
^'^^'''^m^m^^immmtl/mm^mmtfmimf^ktmu^i^m^tFt^'^'^'^i^'im^mfmm'mm^m'm
t
CHAP. XUL
^ la ppbM refpe^f Ccrrupttcn it a burden* x. Jit
thdt mcr ^^ure k oppofite unto tbewry ^amre ef
QoJL %. Itprtjfetbdanm every holy ^my. ■}. Ii
ajfcrdf ntaner for any Temp$ati(m. 4. It hatha
%f4afrompphencealf4ndoffinmayfprif^. $. h
dampetb all Ufe aSkiv^ of our Qraces.
TVetbird thing k tofhepp^ that Corruption k a ^ur^
dmMotbem.
Firft, Fa die cocrupc Nature that is in chtfl], befides
cheafioffiDt chis muit needs ise a burden cocbe godly,
(ocbiiiklhaveaNatureconcrary coGod, co think noiv
aod Chen that chey fin aoiinft God, chis is nor che biicden,
bur here's the bucden, Oi? ! Wretched man and Woman
tbatlanh I have a Nature in me chat is op()oijce co the
my Nature of God, co che infinite holinefs of God him<*
fdr, chough God hath made me parcaker of the divine
Nature, yec ftil I ooncinue to bepmofic to che Nature o£
Goditftl^
11.
Seconffly, Thitiithtcwfaich is ar a heavy Vfcidx tfaac
pceflkthriiem Awn in every boljr Duty, to in that 12. of
je l&fcrew/, Whertfore feeing wt alfi are compaked,
mKtthlbScrgnat a cimdcfmtnefef, let ut lay ajuk
very mi^ andlbefm t»bub doth Jo eafily befet us,
^ktiH ritnTPkirpaAm»i^%uelhatitjet Miare hs.
\
8&
In what ^ fie Sis It is a burden!^
l^e fpeaks here of original fin, che fio of cue Natui
cfpecially, itisaweiphc thadies upon our hearts intt
pwforraanceofholyDutie?, Mfhcnweare ftrivingcoge
oiic hearts up to God. This corrujpt ion of Nature keef
theradowiu liemember the ftor/ of rhac goojj mai
chat going abroad law a Bird fluttering up, and when ij
hadgotups it fel down again, and then ic) would fluaei
up, and then come down again, and he looking wifhtlyl
upon it, law a ftone tied to che Birds Leg, an^upon chac
the good man begins co weep, juft fo, I'aich he, ic is wirU
I would fain get up to God, f^n^ would' have coni->
me
munion withGod,iind fomtiroes lamgetringupcaGod,
but ftraightway there is a weight that puis me down. Doi
not you find ic thus ? You that are converfant wich Gofh
you chac get lomtimes alone in Duty to God, andyQu
• would fain have your hearts caifed to God, but how ^re
your Hearts brought down again, and riot only inchefe
private Duries, but after publick Duties, a day of fafting
and Humiliation lomtimes, Ohacnighc yourtieartsire
up, and now you refolve you wil Live above the World*
And above al theie things here belovu^ and you wil live
more to Gods Glory, biiC how are your Hearts brought
down again by this corrupt Nature that is in you.
Thirdly, Corrupt Nature is a burden, becaufe ii
affords matter for any temptacioii in che Work), cbere is
no ten^ptacion co any kind of fin, but cue Natiire affords
matter for al kindcftempcacion, what a burden is chis,
if a Ihip be on fire in the rnicTft of other fhips, and we
know that there isa great deal of Gun; pouder tnchefhip
that is on 6re in che midft of the Ref(,* woiild hot he that
oweth the (hipbe afraid^ and wi] he not to>;Ie (iMtufc
sA dneans h6 can that' the fire may not tak^ bpldo^ tj^^
Gun-pouder» I compare allege temptaciom col(^.a|^i|i
us unto che fire, now we ace cotni)ia(&d abocit wichtttf
-' Ifc f " >' ' ■ '**'^^^ — . . ^
Ltn^tit ^peFiit is 4 ImrdeH.
fife tiMl whit iff our Heard in tbem, Hierle is mt tter ft»f ,
the tempcttiatito take npon ; artbe Guihponder if mat I
cer for the fire to tike hold of, fo ottt (infoi Heam are as
ready co tike opoo every temptation as that is ; now is
not this I great Barden } That I (hould carry aboot me
in oy Heart matter enough to entertain li Goj any fin in
theWorM, y et the l^n of BUfpbemy agaioft the Holy
Ghoft, if I bid iiot the itifghty power of God to re&rain
fliei thus k is witb the fitmil Nature of man.
IV.
>
Fonrtbfy, Tbt fiofbfaeft of <^ur Nttoae is a burden
ii this reipeA^ to bave not only matter Co entertain
tcfliptacioii^ but it bath in icafUiot fr^m whencei ( rf
God doth oot coiAc in with bis Grace) all kind of fin
may fpriiig up ftom it, choofifa th«e fii<>uld be no kind
of lODpmfoiii many Of as dk) cry one of the Devil and
temptitkMi when we are OTercome \i^ fin, bttt coo&.
dtrwhitliayy Aereiiaotoniythatetiiin yonrhearti
thit yoo are itady co ttitertiio all temptationa^ but
there is tbac evil in your hearts that would breed at kind
of evib whitfoewr, ihoogh there fhould be no tmpti*
mm, though there were no Devil in He^ as thus now,
jfw know there ire the feerfi of weeds in the ground,
AoQgb it is tmet thty do oot come up to flowrifli tit
tbe ftinind the Sun draws tbtm forth, yet ftll there ire
the feeds of tfaoie weeds^ to aatfacy would come np in
dme thoogh oot fo foon, diit evcepc tbtv be rooted o p^
they wil conie op in time 9 fe it it here, there is not only
fojeCKoasoftheDevflinm, but onrcorrapt beirtrt^
etbtoiC/ it is one thing to have feme filthy dtiligcaft
npooosiy and mother thing 10 hive the Body fi» rotten
mit (a ftiflking Aeim (hould come from the Body it
feif) one AM Mve feme uofirrory thing caftuponhim
and lobe odivoryf but wbeo the Body is rocceoaud
chat calk upob one, that would be more unfavory, fo
kisfaeiv. mav be the Devil miir brinfi fomc
9^
h H; V ^peH it is^ hwietk
npoiuis Mid make fomc difiprbtnce in oar besTf, I bat
there is tbttio oar Heart* thac wli make as great* di>
llarbaace iaoor fiiolt as the Devil cao^
V.
Ltftfo) Ttie fiofolneft of our Natare it a Burdco to
i;hii rclpcAj . chat ic m\ damp all the adlivity of oos
CTraccf , the livelyocft of oor Graces^ now. cbe Saints of
God make it to be the joy of tfaeir Soak to be adive aod
ftirriflg for Cod* Vut now tUt Corruption that we cany
a^dtit with qa damps tl: as now a ctndle, ifitWeretni
CoaUpitaMioe^ ttiere woold eooie a damp that would
make the Giaile .bora dim, {i> the Graces of Goda
Spirit! in the beft of us alU are botasa Gaodkina
Coal* pit, thy heanis like a Coakpit,, and God hath lee
uf) a Candle, fome Grace in thy heart that fliinestbere»
boc now thcMigb Cbrtft takes care that all the damps ol
tbyConraption flial not pat out thy Candle, yet God
times, takes away the beantj^ Kvelioefi^ and. mS&vxv
of thy Graces, that thoogb thoa haft fome life aiM
bornings, yet thoa butneftbut dimly before others widi
whom thou -doft converfe. I do not now fpealf
of the ftkring of fin, the ivotking of fin, diat is the nes
thing that I (bal open, how that is a Burden to. the
Hearts of the Saints } as for inftance, you know that thi
Scripture tel^ us that theflefli fights agatnft the Spiri^
and tbt fpirit fights againft the fle(h« there is a contti^
nual figbttng^by this Comiptionagainft al that is good,
lK>w|hatthere.iliould be Corruption in the Heartthat
cominMlly fights againft 6od, that is a more feat
thing, fo it is in thy Heart. Now to be alwaies in
fight or a combate it is a fearful thing, we count it
great burden that there ftiottld1>e Wars and Rumors c
Wan within our gates, Ibw, there is a greater war id
thy Heart. It is a thingthat wai not thought poflibl|
I hi what ^/feH it is a burden.
evfr CO be m ^Englandj rbac there (hould be foi^d Aich a
Geoecacion chic Aould indangec cbeir lives co make
them and their poftfrky flava, and yec for this they
MXf who docb noc fee but tbevi&ocy wi\ be this in the
dooclufion. Bur I wii (hew you a worfe* thing then th U
in every of your Hearts, there arefuchCorrupcuxisii]
your Hearts, aspuryouriSouUcofighcco mircheifyoui
fehe$9 to bring your fdves to be flaves co the- Devils t iii
isioyour Hearts, chough indeed foroeare noc fenfible oi
dm; and what is the realon t bac if corruption be a Burder
{bar Umc people feelic noc ? One EeafoB is this, becauk
cbey are dead in fihiy sf this whole buiktinc (htiuld taJ
upon a dead man, be would nee feel it, and cake this ai
an infallible aigumenc, chac thou arc dead in fins and tref-
fadks, ifiboiidoft noc fieel the Burden t)f thy corrupooa
that man and wonoan chic is nbcienfihie of i;he fm rhac is
in their Souls, 1 Hare in che Name of God, prGtU)unc(
that Man or Woman dead. As it is in Nature^ thoi^
we Qiay loofe che ienfe of feeing, or of fmelling, dr ol
hearing, yet we may live^ yec the fenfeof feeling oi
toudting char cannot be lofl*, if we be living if we lwf<
the fenfe of fieelfng, certainly chac man or Woman i!
deady no fenfe inwardly or outwardly, there is Jbmc
Ceoiie of &elu^ fp long as there is Hfe. So here,
though there may be many weakneiTes in men and Wo'
men^ yec when chey do noc feel the Burden of cbeir Cor-
nqpciotis ac alj, certainly tbey ai;^ dead men and Wqmen
Now you tbac are weary and heavy Laden, come tp me.
fCiidiCbriA) ^ndlmll ff^ve you^efif know, thai
Chriil rpeaks co you, nbc ooly out of picy , as co cholc
thac Labor under che Burden of Legal performances, bui
ouc of love, and know, chac by this you come to beiic-
ted foe Chrift and ic is chac chac lsa&delighcfultoch<
bearcof ChriH co give ea(e and Keft tobis poorServanc
I char Labor under the Burden of Corrupcion as to dp anj
! thing inrhe world -, ic was a fpecial end why Chrift camj
[into the worldj todiflolve the works of the Dml, pu
1^ ' 1 II ^ ' . jmC ' '
Oitttpcionf ace from tfae De?i)^ and ue cstd clofe m u9>
aikl they eaftty befec us, (te the elqmAbn it) now I tjr.
k was the end why Jeflis Cbrift came into the wmU, ^o
dtffolve the works 6i the I>vil^ thackj wImi fat fees ha
poor Servancs under cbbhurden and cocryouruBderiry
as (Rml did) who (hal deliver me, then Cbrift comesta
cue this bond aqd fo codilTdvedie woilcsofcbeDnril
and give eafe and Reft to their Spicics« Yon do np^l
when you ftruggle and ftrive againft your Comipcioiif
with all the ftrength you have^ buctbegreicwQCK you
h^verodothacydumaybedelivered frcmyourGonrup*
tkmsis, eoienewyour aft of Fakhin <3hrift) comahe
ure of tbofe Saiptuces wherein Cbrift is fiiid tobeoor
Sanfttfication, as wel as our RedempcioDy and ao wEt our
Faith upon tbofe Scriptiicess andthac u tht way co «^
our Souls of cbefel^deost.
^^▼■^ ^^ wilP •^^ •H* ^^y#^^ ^^^^ *•• ^^ ^^^
CHAP. XV.
bivphat refpeXtf tbeftirrimgi and m^HanfofCarmp^
tion are 'vtry hwrdenfom. u 1^ eondme^
fight agaif^^ the Spirit of Qracem D&e IHgart.
ofCdnfttfir
i
m and diforder^ 4^ llfey w&rl{wery^Malitia^f^
5. i^jfwatcb opportunity to dam^dnef* 6.1Zpey
are very unfeafohable. % Tbey art nxtypreM^
Wnt.
■
NOw befides the Corruption of our Natvei the
ftitring of Cortupcbn is very burdeufome unto
tbeSoulilfoppofe if aMan or Woman did know wfaac
OMtupt Nature IS in them^ and though this corrupt Nt*
ruxetiidnocftir^ yecit would be very burdenfome, but
veatetoknow tmt this corrupt Nature doch not lie fti^
^^mmltmtm
' of Cfiffuftm mVmtdenfQme.
_^_^_^ I I- H I I ' _ _ _ ■ - I ■
hie k dway^i MKKkin^ fttrring, admg and putting it
Mf fmh oiic&cbtt iibatisevil^ nov die mccions of fin
uetadeiifqne« .
I. For Ftfft, ibcf are cbDcinuaQy figging againft
tbeSpkk of Gody and che ffitnt of gcace iathc bearc, tbe
fieA fciftcch againft cbe (piric^ now to Yxvtt a concinual
S^Kkigaml C^ndsadDginchefouly it ic not very burden-
iaBxy» a ftffltly wlieie cberr is a concinual falling ouc^e*
vera day Aac you come to fome families but there is iih
Ing ^xic^ and filing, is h noc burdenfome co live in
(Miafimiily ) oov in fhc hearts of tnen and wonoen there
isaccutimial fidxii^- Ifonefliottld be ii) a family where
dMebnteadandwifeitoonciQualiy &htingbne Wi^han
other, tod cbecfaildren andfervancs ^hghi the face one
of ttodn that woold beburdenfome^ nour in the heart
of man there is tbe flefk and fpnic continually lighting
one agitoft ft oother^ is noc war in a kingdome a burden ?
aod^pec^iHy, when menfhal 1^ to make thendJlelyes
ilavesy asIfaidbeforeNrouldany man ever have dji^ghc
k poffibk that there ffiould be fuch foUy in the hearts of
any m^B»^^andj tof^ ro make cbemfelve^ and their
po&eticyflives^ chat the very vidory that they AouU
get was to bringtbera to be flaves^ now the %bt,wicb cor^
cnndoii sc b for this end.
Zy And dieo the ftirrii^ of corruption is fudden^oiany
tvntfamaoorwoman that is gracious and godly^ that
finds tiieir heart io fome good temjper and working for
God, fiiddenly tbeir corruptions wil be ftirripgin tnem
nnexpcdedlyi whkdiisextreamgfeifeanddanmrodiek
fpicics^ aodcaufetbxnany cimea exceeding mum trouble
to them (uddenly , that no body can undemand the caule
rfkbuctfaemfelves.
3^ And then tbefiirringof Corruption is violent, the
fthnogof Com^ionin the hearts of the Saints are many
eariescnceaiii inoknt and oucragtoua, thedivel'ffirsup
IdseitOorrupcion^ and indeed the corruptions themfelyes
^eaakwecei^elsiQthem, that do as (be divel that was
hiifhat<l^^ thtpmm^
ceady CO becaft ouc of him cbac wa$ ppflefledt be caufecfa
bins CO foam ac che mouch^ fo cbere is exc^eaiQe yioJknce
of corrupcion ID che hearts of che Saiocs. Ic wvilf|Xa«-
me ncable condicicion of the poor Child cha£ wa$npoife({ed
incheGorpel/whenchefacbercaaieco Chrift ftur help^
becatiR: wbeiube evil fpiric came itCdA him tncp the fire
and inco chewicer. So corrupcion is fovioleQc in che
hearts of chegodly, thacjc is ready cocaficbem imoclie
fire aad itico ctie wacer^ co do choie chings cbac ate agaii^
cbeir own inclination, agalnfl: their prayeui againft cbeir
r^folucions^ againft cheir vowe$,^againft (beir owenancr^
chough chef fee fuch a ching co be eyij, are convinced of ic^
chou^ cbey find a ftrong inclmacion againft cbe evil^
chough chey have beenac prayer co God co help chcma^
gaioft ic^ chough they relplve wich che ftcongeft
refolucioos againft ic,yea chougti cbey- vow ^ Ccyyenanc
yea chey cpoie co cbe lacracnenc and fee co cbeir fealcy fo
iripkill^i^ cbeir corpjption cbac ic carries and hurries t|eai
on i^jjfiy of ^yll nocwichftandiag*
4* Ag^^ <^ mocions and ftirring of CorrupcioQ are
very burdenfomie Unco theSaincs,io r^rd of checWiifed
diforder cbac there is in che motions ^cheir corrHpciOQft
there is much diforder and cpnfufion in;:he hearc when
corrupciotidoth ftir, which caufech much difturbaflkoe }
wbaccaufech more difturbancein aScace^ in a Family »
in a Town chen confuQon and diforder ? (KKhing is more
diforderly and confufed chen che corrupcion m ouc
hearcsy and cherefore burdehfome, ic cautes muchper*
plexity in the hearcs of che Saint's, becaiife tl^ey find
. cbeir cormpcions working and ftkritig in fuch a^confufed
way, cbey find fomecimes when chey are in ducy (ucb
ftrange confuted working of t Heir hearts, cbac ic is an exr
(ream burden upon chem.
5* Furcher the corruption of the hearc works vigyi
tpalicibuflj^ aiid cherefore cbe more^ burden^paie> ctuutis,
ic watchecn efpecialiy .^chofe cimes wjhecein ii;naiy dWis
^ moft mifichiefjthen ic wil bemoft fticring as a malicious
enemy
<mmm
ofCtrn^tioudre^uraenfime, ^a
— ' • - - I
eoeoqrf vilnoconljibetroubleforoecoonecbae faeisan
maty uDCoat fiocnecimes^biu he Wicdiech if there be any
cioie wtada be may dobitn mwe tnifcief (heo another \
I^ahecbacciroey faith an emmyi fochecorrtipcioiiB
ofdiebearGiofmeni cbey Mracch when cbcy may do the
JodI cfae greaceft mifchcif^ now manjr a chriftiaD may
diiokf drn^h I findmucb cdrrupcion ftinring many ctmes
]faifIooidd buc be free wbeolgec alone co have com-,
aHfliiociwichGod,dl chac it would kenoe alone acihac
rinei and ib cboitth I find ic ftirringac other cime^^yec
if k would kr me a&ne at che hearing of the word s bm
iicoaiesac that time efpecially, you wil have evil
diou^ac payer iktcmthen ever you faadjand at the hea-
riflg of cbci wosd li^ wodckics of tpirit more then at o-
dieromes^ fend not only at dne word but tf there be but
ooe tctidi that doth raiore neerly conceme the good of
youc fintks then another, you flial find your corruptions
(ofaoidecyoutbeDi mote then at another time^ andfoat
the facnuoent', and fiiftn%f there it wil be more working
then acaooifhcT time. '
6w yeaand fitrthety if there be any time, that throu^
Gcdi^mefcy i&a cEiy of prayer, fafting, and the like, if
yon can get your hearts to any comfortable frame, bro-
^mneif df hmt,tenewed refolutions to walk in che waies
of God more ftricdy then before; as many timet it is in
daycsof falling and prayer, above al times, wil yOur cor- 1
iuptioosbeftining after tl^t, more then anytime^ thus
ffidieiouflbr when it may do you the greaceft michief^
tbCD it wil be nidft worlting. Now what a l>uitien is
tltis tocbe foule! asit is faid ofChrift, in ^attK the
latter ead. There you have the ftory pf Chrifts baptifme,
ud when be was baptifed,then came the holy Ghoft up-
on him in tbe likenels of a dove, and this manfeftacion of
God from \jAd:ttQiVi^HHmyUlo<)edfonninvAm^a^
ppA fkafed ; we], piefently faith the text, be was led
inro the wildeusefs to be tempted of tbe divel, God was
mttbt wakt^ but .the da^il was malicious acainft him
ht mh4ti ^jfeS$lfe matms
m wt*
I neCeocly after a glocioiistiiiiii£eftation of Godcbetetiec
CQ him t. AS'^ W49 wkb Cbcift your fevior, fo yon
ouifte^qp^^^^'^'^^y^y Cfacift when be bidiuci|
AfilociQus'aiaaifiefttciQoof^odclsefitther ftoooteAvea to
b&s tfa^bew4skdari(fe,cbencbediMlpceI«tlyoiiiie
upon faintly fo k vil mtoy cimei be wkb you^ wben ai^
any cimevoubavegtM; your betrcsupooGodinfldiy of
faftipfiU prayer^ orcb^lite» andhav^gocibaiefetireQ^
€od|^lovc» caHeboed offiecudoyac (bat cime mtte cben
ac al cimesaod chac ia the reafon tiac you flial fiiid^ if you
obferve ic^ cbac very often afteradiyof 6dl«g, after
fucbaday cbac you bave goc moft ihy if noc cbe very
higbt^ yeccheneytday^^ youwil fiudfirong wdtkiqgiof
cbe corcupcioos oC your beaecs, co keep cbemdowo ion
mediately after cbac dme^ for the ftirrmg of corrapeions
tbey are vqy aalidow, andvatchforcMcimecAat Aey
may do us cbe greaceft mifdrief of al.
7» Furcber chefttrcingof the Corrupctom chat remata
in ut^are very burdenfomr in rcgttd of dieir unfetfi^
Mfs by cbac I meaoe cbis ,<'co fpeak plainly co your beatca)
cbe fticringsof ourcorn^iciocirt if we ihalf^dfie i^eai
jtnany cimes, yetld co cheait as ii were, for peace <ake^a$
fomecimes cbe heart of aman or woman is lb ftoubkd
with the vorkiogi of comiption cbac .they cbiok rbey
muft needs yield cbac they migbc be quier, wd if dioif
ilialcyeUd cocbem coquiet rtmi, cbey wil come u{K»
chee more and moi»9 wStA^^acerftrengch cbey wil com
upon cbce cben before, asQOw,tfaoyonethacastfouUe«
fometo us in foekii^Fo gecfiioh and fuch a'thiiig of US|
and ac length becai|(^ of capable co us we yield to them,
cben aftetwank cbey grow more and more upon
us, tnooach more and more upon w and are very
croublefonoe and burdenfome co us, it is fo in cm
ftirringof corruptk>n^ if you ykld coyour oomipcioa
far otie thing, iccoroesmore and oHxre upon yoUf wiM
tfae only quiec you oaobave isby beiafe acopeu defiance
with chemi now this is anotbec chiqg whecby ,cbc0ttciip-
r^r — r — -* --- I,
ofCMrnptmarelmrdeHfome. . pj
cionsofchebcaccsof Gods people arc very burdenfomc
8. Laftly » The Corruptions in the hegrcs of Gods
pie are very burdmfome^ beeaufeihey are very pre-
ing, this is an higher depee: cheyare bucdenlorae in
tbecooc^ aodchenincheworkingchq^areQiore burden^'
foror, but then in the prevailing they are yec more bvir«>
denfome ^ If (<^bea Child o^God, that looks iiico his
hearr, awl&ds what a root of bitceroefe th^eis, chat
mbei him go heavitj^ 4I bts dayet, but now when he finds
fiidi working and flvring of corruption, this troubles him
more ^ he thinks, chough i have fuch a curied nature, I
though 1 C3MMi keep down the motions and fiirrings of.
my corruption, yet if I could keep chem fiom working \
yea though I cannot keep them nom working, yet if I
toold but keep them from prevsiliqg , Lut alas f rhey
overcome me many timet^ and this ische givaceif) ^*
den of aly that they prevail in our heaus fo much as^ they
do, Icttcroi^kfome to fight with an enemy, but it is a
^^ax dealemoreoDublefom to have an enemy prevail and
gettheflay : and though it is true that corruption flial
Mt^tbedayfiiUy, thaciSs though ic may prevail for
a wfaae in fame skitmiflies, it may prevail Q'rie/i^ but not
ia^SiS^, as an enemy-may infoiiie skirmifhes have the
better of ic, buc yet the othe» may Conquer at laft, and
nay gee the day v the day,rhac is, when ic conies to a
pkdit fecBaccel, that is the ^ettum^ and chace he pre*
vaik, tf I can but prevail and ^t the day cobemine then,
it is nor fo much* Ic is true, the Saints of God they fltal
get Che day aclaft, but here as long as they live, chek
corrupcions often prevail and foilQi tfaem^v hkh is very
gneTOttsandbutdenfome to them.
CHAP.
1
Wl}y the Motians of
.
CHAP. XV. K
Tbg ^afonrof the former Voint. i . ^ecaufe cor--
tiption(^whenttprevailesJ weaksmth^ heart, 2.
^y it (jod if dijhonoured. 3. Vy it our holy prc^
fejjion is fcandali\ed.i^fBy it thy over whom it pre-
'vaiks^ ate made ufelefs in their places. 5. There-
by the meanes of grace are made unprofitable. 6.
Thereby our peace with Qod k disturbed. 7. Therer
by the ajfurance of our Salvation k fhakgt^*
I^Ovv foe cblt> CO open k alicde in the particulars)
LN* ^o (he V, bow burdenfome k is co the bearts pf the
Saints when (bey doprevaile in any meafure^ cbey do
nprpuciccffas carnal people do with this, we ac^alfin^
ners and ic is Gods grace co keep us,, and Lord have mercy
on us and the like, no, buctbey account the prevailing
of corruption the greaceft burden that they can gde under
in the world, and that in tbefe refpe^ts.
Firft^Beoaufe whenloever corruption prevailespn wbac
degree Ibever^ ic weakens che heart, ic weakens the foul;,
icmay ftirin chehearc, and if the bearcdotb cepulfe ict
and gee ftrengtb againft ic, the bearc is noc weak as be*
fore, buc if it prevail in any degree, it weakens the bearc ;
now we know, tbac which is weak, is fenfible o£ a bur-
den quickly , a fick man is a burden co bimfcif , and
every thing is a burden co him , now when any coc-
Cijpcion prevailes, ic makes the foul fick, and every
thing isa burden CO ic aiul I befeech you confider, here
isareafonwhyyouarefoweak and ace ablecobeare no
Corruption are hurdenfom.
other burdens. If any body croffeyoii, when you come
home, wife. Children, or fervancscrofsyou, you can«
DOC beaie ic^if neighbours crpis you, you are able co bearc
Dochtng^ there is a reafon inthis cbac you do nouhink ofj
you hive weakened your hearts by fome fiu or ocher^ and
h:oke your peace \vith God it may be, and now your
hearts come to be weake, you are Hke a Tick man, that
! cryes out upon any thing, one c ha t is fick cryes out upon
! every thing, wberas if he were Arong & heakhfui he could
' bear a hundred times more-^fo you bavrbrought a ficknefs
upon your fouls, thereis fome fm chat hath prevailed w^^
you: prevailed over you, and by that bach weakened
j your heart and jourfpkic, now being weake you can
< beare nahing, every thing is a gretvous burdeo to you,
fo that the prevailing of corruption comes to be buj^en**
fome in this refpedt, becaule it weakens the heart, and
icakes every th ing burdenfome co them.
II
Secondly, The Saints and people of God the7 account
the priviledge of corruption to be the greateft burden in
thbrefpeA, becaufethey know that now they diflionor
God, efpe^ally if , it prevail foas to br.eake forth ouc-
wardiy, chatitconles coao outward afliialiin, then it
muft needs be burdenfome co one that is gracious, for
chename ofche blefled GodfufFers by this my fm that
hadi prevailed, al the while fm was buc .ftirring in my
heart, aid did notpreyail, th^ name of God bach not thac
di&oooras now ic hacK, fipw when fin hach prevailed it
(Sftooors God , and therefore ibis a burd^ unco the
SUMS,
Y i , .IIL Thirdly,
-*"-•-■- I • 'l'
too
Whj ri5e Ji^mtHScf
'■* — '
m H ' m
\
III
Thirdly, It is ?i burden becaufe ic may be my holy
Erofeffionis fcandalized by ir, and is noc this a burden ?
owfoevec nxany wrecched men and women, wil fay,
chey care nor, lee others fay andthinkpf them what they
wil : but now Godly men, and women, when rhey tbinfc
of this, ihey cry but O What wil the wicked fay of this J
how wil chey blafpheme the name of God, and diflionor
the name of God ^ and this wil be a burden to them, be*^
caufe thereby their holy profeffioDis fcandalized*
IV
Fourthly, 'Ic9 a burden, becaufe hereby they come co
be made ufekls in the places where they live: many
though they may have fome foundnels o^ce inthem,
and may go to heaven at lafl:, yet their corruption prevai-
ling over them, they come thereby co be very ulelefsin
the places where tb^ live, chey may live, but themfelves
wil be burdens upon the earth, for they are never like to
be ufed, to do any great fervice for God in the world,chejr
have fo fcandaUzed their profeflion by the prevaiUngof
Corruption.
Fifthl]r, When corruption prevails over the Sain^^
as ic makes cbem .upprontable, foit fliakes the meanoi
of grace exceeding unprofitable too , k hardens there
hearts, and chey come to prayer^ hearing thewcMcd, and
Saaamencsand find Iktte good r manv dPyou coaqplaic
you find, not profit by prayer , and nearing the word]
and Sacrament j what is the reafon } fuch and fuch coc^
rupcions have prevailed over you, k ouiy be there are
{ooat
I . Comtftmif an hufJtnfom*
fiNDefinthuyoBliTein, that Iia?p prevailed o?er yon,
tod therefore BO manrel yon do not pn^t aiyoudefire*
VL
«
Siitbly, Tbe preYailiogofCorrnptton is a firteroitf
Budeointfaif tegardj bccanfe it is that that doth ex-
tntBdy^fiutbe ones peace between God and our SonI;
dNMigbthefcbe many temptations, yet if the heart can
cooqaer theos it bath more peace bv chat means^ never
jktth the font fomuchpeace^ as wnen there hath been
ftroog temptations anto 6n, and a conqaering over
tbofe temptations : bot if temptation conqner, then
Aeie wil be a difturbance of our peace, ana that is bnr*
denfome to diofe chat do Imow what peace with Ood
doAmetn.
VII
Seventbry, The prevailing ofCorrnpttonisagrie*
voosBarden, becaufe it is that many jtimes, that fliakes
dse aflbrance of thofe that are godly* I know not what
thofemenwonld make of the Lords Prayer, Vargive
m out Sins ^ if fo be that they think whatfoever Gn chev
iit into, yet ftil cho^ can keeo up their tflisrance as mncb
u before, I fay, mwc would they make of that peddoq^
Lord ! farffwe u$ oar Sins i at ieaft, to pray thus,
iord; cker up the evidence of Ae fordvenefi of our
fins, then it auft need» follow, that iSe ftlling into
aayfio, and the prevailing of any Cormption^ mufl
needs Ihake. oar aiforance while we live here in this
worldj now is not this a Burden to any manor Woman
ttat heretofore bad afluraoce of Gods love, and was
libletolookinGods Face with joy t to have this afiur^
nee (haken ? Yea, Many times, it makes 6od with*
draw hii conntenance, which made VavidCvi out.
102 PVhytheM(amsoJCorru^m^<^c.
fF{eflcre to me the Joy of thy Sahvatioru Af if be (hoald
fay^ Lord^ I waft wooc co hive joy in chy compapy, tn
communion wich tbee, but thou haft eftranged thy fell
from my Soul^ O Lord, reftore unto me (he joy d chji
Salvation. Now is not this a burdco, for thee (o loo A
the fweetnefs of thy Soul in communion With God i
That now, though it may be it is throu^ thy weakqdi
or what it wil be, yet thou canft not look upon Cod
with that comfort as thou woald'ft, but the thought of
God comes to be a terror upon tby fpirit, is not this a
burden? Now then, is there any poor Soul that under-
ftands whatthefe things mean f What a Burden the re-
maining Conuption of the Heart is, either in regard of
the .flnfulqefs of Nature, or in regard of the flirringof
Corruptionj or in regard of the- prevailing of Corrupt!*
on^ that now they have no ReA in their fouls,
but are Laden with fucb t Burden, tiid cry out with the
Apoftle, Ob! Wretched JMan and Woman that I am,
who flial deliver me? let fnch afoul know/ that this
text belongs to them. Come unto me^ faith Cbrift, and
I wii give you Reft from this Bdrden, as welai the other
Burdens; and our Reft is only in Chrift from this« as
wel as the Burden of the guilt of fin, the Burden of the
Law, and the other burdens that have been fpoken
unto.
CHAP.
•J
:a
1
« •<
:.0 I j; i
\
Wh} the Motms of Corruption ^fd 103
CHAP, XVI.
Why the Saints feel tbefe ihings fo burdenfomej
2iamely. i.^ecaufetbeLifeofQracehateiPi
dn" aruhde^cate thing. %. ^aufeQracekgefr
^Soulinccniinualaiiing. •And why Qodfiif'*
feri Carrupiion notmthftanding the mrdenfomr
nepr thereof to remain in the SainXs^ ^Hfmely*
I. That berebj^ bemayfhswforthbkownpavoer.
2« 'tierehy their Vaiib be exercifed. 3. ^reby
they are wrivenunto Vraytr. . 4. ^Hereby Stirred-
9ipitnto%ipentance. 5. ^Hereby mobs f^wnhk
Tvifdome. 6* Hereby manifefi bhpifiice in lay^
ii^ afiumbling hlockjf^ore the vrici^. 7. hereby
the Sainif may be induced tj> iMg more after HUa^
nxn. With two Confeqnences tffidng from hence.
I. The differences between the Sin/ of tix godly ^
and the wicl^d. z. Why the Saints go onfcfaaiy
intbeir waies.
NOw it mail needs be tbat a gracious heart muft
feel tbefe tbings to be very bucdenfome*
Firft, Becaafe cbe life of Grace, wberefoever it is^
is 2 very teoder and delicate thing ; nothing is fo deli-
cate and tender as the life of Grace, and i£erefore it
anil needs J)e fenfible of this burdea of Corrnption ac-
cording to whar degree it doth remain in the Soul*. As
thus, yon know a man or Woman, the more delicate
and tender they are in their fleih, having had very cnri-
OQi bringing Dp, or it may be their natural Spirits are
very delicate more rhen other men^ fome mentbeirna-
tDfal fpirits are more grofSf and can bear hardens wicb
lelsfcnfe, but nowthofe (bat are more finer and deli-
_2l-
mm^
fVhy the i!PHotiotts ofCorruptim
cate, if yonUyabardeoupon thtm. Oh! Hpwbuf-
deofoine it icantothcai, noir Grace maktf tbq confli-
tattoaco be delicace, fioc^ and pure^ a pare cooftite*
tiOD, it pncs the Hearts intoa«ioftpure conftitaci^Q,
and therefore it mall: needs be fcoiSble of the evil of fio
according to the remaioers of it.
Secondly, WhereGrace is^ Cormption noil needs
be Tery burdenfome in this regard alfo, becanfe tbac
Grace keeps the Sou! in continual adion and fttrring,
now look as a man that hath a Leg that is broken, if be
could lie ftil, and never ftir, it would not be fo grievous
and butdenlome to fainis the pain and breaking of his
iLeg would not be fo bucdenfome if he could lie Kil, but
: if this man, wbofe Leg is broken, muft be ftirring,
walAing, and going up aOiddown, Ohl howburden-
ioflie is it that his Leg is broke. So it is with the Soul« it
is true, ifthe Soul might befti/afleep, and doing no-
I thing) then^ though there be C^orruption in them, it
would not be fo grievous, IbutGracewhereeveritis
puts the Soul unto a Ai on ; and therefore it is alledj the
divine Nature, becauftitis aAive, it puts the Souloa
to be afline for God, and in the waia of life, now
Grace putting the Soul to be ading, and Corruption
that being as the breaking of the bones, it muft needs be
I very burdenfome, that which moft hinden their afti-
;vity of Grace muft need$ be very burdenfome. You
; bad need therefore take heed what you do when temp-
tation to (in comes, take heed you do not break youi
bones, and your Leggs, Why? Becaufe when you have
broken them you muft be ftil ftirring and afiing foi
God. A poor man, it is a great deal worfe for him^ H
be break his Lfg^ then a Rich man; a Rich man ma]
fit by the fire, or lie in his bed a month together, buti
poor man, if he break his Legg he doch not know wb«
to do, he muft to work, perhaps he cannot havetbij
harbor that a Rich man may have, fo Ifay, thofe thg
are of flueirifli foirits. though CorruDtlonnrevaile in
i*»"^"«*"^
art ^urder^ome to the ^inni, 1 05
m^^ma^^ ■ ' . ' ■ ■■ w I ■■# ■■ n I* i ,#
fiotfogrkyofisontocbem, 6uc cho(e tbacare of &Aive
fpirics and have Grace, and the more Grace cbac any
020 or Woman bacb, the moreburdenfome tbeir Cor*
mpcioos mre^ becaufe tbe more Grace there is in the
Soul, the more aAive it wil be for God.
^eft. But you wIl fay, ^edngthe remaining ofCoV"
TUfum in tbe HeurtJ of the Saint j is fo hur^nfom^
iffbydffibQodfo order thing/ in his , providence^ arhk
§i¥ndearSaint% (hould befo troubled tvitb ibeir C orruf^
turns vAiktbey live in this rvorld? Qodceulddiliver
tbemfrem tbeir Corruption/^ why wil Qod makg them
crjout^ O Wreched miii that I am, who (hal deliver me
ffOffl this Body of Death ? Qod could as wel perfefi our
Sat^ification^ as cur JujHfication:^ why dotb Qod tbm
order tbings in bk prcviaencej that hk own dear Saints
fHmldgroan under fuch a burden of Corruption al their
dates?
•jinfw^ For thtcbreifly thus, Though it is true^ that
Godcottid prefently take all our Cotroptiom .* as foon
IS ever ve come to JefasCh rift, God coo Id deJjverus
from our Corruptions, burthej^ordwilcot, be hath
many^boiy ends why he doth fuffer his own people to be
oodtc tbts burden white tbey live^her^ in the Rt(h,
Ai.
Firft^Tbat hereby he may (hew forth his own power,
the power of Jefus Cbrift is cxceer^ing magnifted in this,
that ft can uphold little fparks of Grace in the midfiof
an Ocean of Corruption, that it can uphold poor weak
Creatures under fnch burdens, and carrj^ them on not-
.vrftbAanding, and bring them to eternal Life s the po-
wer ind Grace of Jefas Chrifti and tbe power of God,
is as much manifcKed in this thing, as it is in keeping
Heaven and Earth uponthe Frame, or keeping it in be*
mg^ the Lord dothnot appear more tpbean almigtity
tn lcjvttinc9VTtfiavi>n and t^arrh inheinS. then he
io6
why 9ofl/«jfew C«rni»pri«»<
vdoth appeace to be an Alnaighcy God in keeping gwce a*
1 live i n the heart notwitbftanciing al the ranainder of Cor-
iniption, lb that in chis Goi hath Glory in another way
I then be hath from the j^gels in heaven j the power of God
1 appeares in upholding ot the Ange^ for if be did aoc up*
{hold them , chey would fal into evil, as Adam and che
other Angejs did , but therein appeares Gods gloriotis
power to uphold the Angels: but theglorious power in
upholding the Angels, doth not fo much appeare,iis cbe
glorious power ofGcd in upholding the beaccsofche
Saints in the midfl: of their corruptiops} this (hal be a
Irpecial argument that the Saints (hal praife God for, co al
eternity, when they fhal look back, and fee what a coir-
dition they were in before their converfion, yea, in cheir
convelfion, that though God granted tbemfbaae grace^
yet what abundance of Corruption was in cbeir
hearts al chat time, and what ^ deal of ftir they bad
I CO maintain that btcle grace ^ chey wil ftand and adoiice
I CO confider , that ic fhould be kept alive in the midft of
rin,thac a liccle fparke ibould be kept alive in tSt midft of
che Sea, not only in the midft of cheSea^ but when che
fea is cempeftuous, you yil fay ic is npgpneac wouder
chat che (ire be kept burning when the ifcais calme; bur
when aljs in a ftorme, and yet a fpark of fke flial be kept
aliveinthemidftofaltheconings ofcbeviffves, you* wil
I grant here is a mighcy powei:: now che keeping alive of
grace in thy heart ia che midft. of ig much cotrupdoos
doch argue. as mighty a power in God*
2* The Lord doch fo order ic thacftil his own people
fhal be under the burden of much corupcion in cbis regard
becaul'e chat hereby che Lord dra>vech forth cheexecciie
of faith in his foo, in which his foul takes infinice delight
thefouieofGod cakes inGnitedeligbc in beholding cbe
workingof che glorious grace offaichinJefusChri*.
But you wil fay wherein doch ic appeare co beibgiotf*
ous in regardof our corrupciop? Thui, for che Aogeb
in heaveaco believe in Goa, that be wtlbeiscttoaUvMod
f
ttf^jtminin the Saints.
107
CD them; icis not fo much, as for a pooc foul m cbe midff
of al his Gorrapcions,yec to be able to Triumph in the free
grace of God in Jefus Chcift ; not wichftanding 1 am fo
viid, filthy, loachfome, and abominable to my felf, and
jtiftly God atidliis Saints may count me a burden to them
add caft me off for ever,y et for al thir, • my foul fhal cling I
to him, I ml aft my felr upon h'm, and look upon him
as a gracious £itber, a merciful God, a God that loves
me, a God that re; oyceth in doing Good corner for the
foul toejtercife faith in the Grace of God in Chcift, it is
a glorious thing, only take heed yoadonot miHrakeit
6x prefumptiont
Ob)gff. You wil fay, Vor men notwitbjiandin^ al
tbeirjin to beteevein (jods mercy tbii is rather prefum''*
pttm then faith*
Jinfix\ True, it is ptcfumpion in many, they miflake
themiebes, but in others it is true faith, and God de*
lights in it ^and you fhal know it by this ^ it doch draw
the heart co God and the foul never finds fuch a prevalent
way to overcome thofe corruptions that are in it, as to
eacercife their faith in the grace of God in Clirifl. 1 bef eech
you, raalrk the difference bet ween prefunaption and faith
in Chrif^jprefumption wil truft in Gods mercy norwith-.
ftanding thdr fin, but that doch indeed foir.cnc theijfin
andmakfcstherafccuteinrheitfin, makes them the more
fecuie in their fin, but now when the foul (Hal by the true
geminioe adt of faith reft in the free grace of God not-
Wkhftinding corrup?ion, if it be right, fuch a foul feels
no mean* in the woild of greater elHcacy to cure and pre-
vail againftcorruptioTi then this, CO truft in the free grace
ofGodnotwithftandingcorrupcioa; andifjhou findeft
itthllr, fhouhaftnocaufetofeare, truftin Gods grace
with confidence, for it is that which is wel pica fing unto
God,ard that which the Lord delights in,and that which
\ff9ei tfnilivifi content 10 Gods heaic asche exefcife of any
rtrarft
■>fa
■•Ml
1 08
Tifhy CodJujftTf^^'^itiM.
I I m* —
fSracewbarfocver^ and in tbac regard^ becaufcchc Sainrg
(hal never cxerciie iuch an aft of Faith in Heaven as chis^
God wil have this in this world*
3 . This is cbac that God fees doch drive bi^ own peo-
I'ple to him in prayer, nothing driver rhe Saii>:sco God
wicb more earneftnefs in prayer , then the feeling
of ihe weight; of Corruption upon them, thsnchey
goe CO God above al^ God never heares fuch ftrong ccyet
come up CO heaven in regard of any aiBiftioo as rbis ; and
by the way, you may find by this how your hearts are^
when cheiiand of God is upon you in affliftions, then you
wit cry so God, but I put this toyouj hacb there noc come
as ftrong tryes to heaven upon the fence of your Corrup-
31 ons zi upon the fence of any Afflidion whacfbevor.
4. tht Lord hath glory in chisj in the exercife of the
work of repentance, and humility -y the keeping the So|ils
of bis people in humility, and the contrition of their
Spirits, that is exceeding pleafing to God>the Losd isneer
to a broken contrite hearr, a melting mourning fpiric, the
Lord doth delight in the evangelica:l workings of repen«
tance^ this pleafech the Lord } the woik ofnumiliatioo,
mourning and forrow for An in an evangelical way, is a
grace that is acceptable to God; Godfhal have none of
chat in heaven, and he h^th it therefore here* ^
5. God hereby exerafeth his wifdome exceedingly, in
bringing light out of darkenefs^ God doth many times
turne, not only the affliftions of his people to their good,
but he workes good many times out of fin, not that hereby
we (hould be bold and prefumptuous in' our rins,yerou(l
take hekd of tempting God, yet know this, that God
doth many times work exceeding much good unto the
Saints, even out of their fins, byoceafionoffiu, chough
their iinhath do efficacy in this, but God takes occaiioD
in this, inotherwaiesofhis providences and workingrof
his grace to work good unto them*
6. There is Gods jufticesn it alfo, to lay a ftuflobKi^
block beforewicked and Ungodly men, for when they ihal
___^_____ f«c,
— -*- - — ^^~ — - - — - ^^^-^^— — — — ^— ^-^— ^— ^— ^^— ^ , #
fee, thac the godly that have che moft g^ace chey have
mucbcorrapuon in chem ftili rheyre;oyce perhaps in it,
and cbey liccle think chat Godaimes ac the raecucton of
his ;oft judgment upon chemchack fhould harden their
bearcsy many wicked men, they think their condition to-
be very good, becaufe they (eefo much corruption in the
hearts oi^tfae godly, and they are hardened therby, but
chey licck think that God aymes at the execution of his
jiift ;iul^entupot) chem thereby.
7* God doth it foDthis reafon^ that the Saints may
kx^ mote after heaven^ therefor^ it is that che Lord in che
or£cing of iits providence workes fo^ f hat chey fhould
be kept under the bucclenof Corruption in this worlds
chactiiey mi^clpog to be iaheaven with tiieir father,
and that when chey come to heaven they might know the
diflerence between heaven and earthy between their ftace
there in heaven, and their ftate here on eanh. Thus
thoogb corruption may be a great burden to us while w«
live here in this world, yet the Lord hach many great ends
afid pttfpofes to fuffer ttye 9 a poor aeacure, cb be under
mnaimng corruption^ and therefore thou canft not draw
any fudi argument, God loves n)e nor, for if he loved me
he wouU CKlivec me from this corruption^ I have been
prayiDg a longtime tobe delivered^ and yer I are not de*
&vered, do not gather any fuch acgunsents from it, you
know Paiil prayed once and again, andal cheAnfwer he
bad vras, my grace fiial be fulficient for thee : fo chough
dxffi prayeft under che burden of corruption again and a*
f^, yet if once God fay thus co thy foul^ my grace fhal
befumcient for thee, chy core jption (hainotcruih chee
andurdo thee^ but 1 wil fflrengthen thed, this wil be luf-
ficienc
Now from al this that hach been faid, you may by way
of CDofequenqe f ee*
Firft, a gKacdeal of diflTtfrence betweeh thefms ^f the
Godly and the (ins of the Wicked : the wicked they fm,
and the godly fin coo^we ufe to fay we are aLfukners^but it
L2
■■ ■ ll> 11^
no
why 99dfi^£. Cwmfttm
S0condly9 YaanMyfte firnn hence aKo ooe reafoa
wby cbe Saints of God go on fomeciinei fo facUy in cbeir
waye^ cboadoftoockDowr what bitfdens they areundier.
Buc you wil fay, ^e ace betxer we do not f eete ac.
No» diey have not fo much fii»as cbou haft» cbey have
goc fome graccj thou baft none, chey have in fome de-
grees moctiiied cheic fins , chou haft not 4 ytft 9
they have their fins pacdoaed, thou haft not ^ but yec
though chey have fome affurance, that the guile of theit
Siniscemoved, yet cbe very cemaiulng of the Comiptiona
of their hearts is cheic burden.
QbjeSi* You wii f^y Why fifonU it be fo hwrden-
fame iftbey Iqtow tbegutlt oftbm Sin to be far^wen*
Anfw. lbe(eechyoaoblerveic,cbereisadealeofdif*
ferenoe between a carnal heart, and a Godly hearcv^ one
that bath a carnal hearr,tf hecan be eafed from the burden
ofconlcteoce, heisnomore troubled; but nowagraet*
I oAsheact, chough he be-^rft burdened with the appreheor
Uon of the guilt of fin,& that burden be cemovoj^y ec thane
remaining ^ body of death, there is another buitteti fhl
upon htm : (o chat the very remaining of fomecorruption
is a greater butden unco him, then al thy corruption that
its in the ful ftrengch of it, and together wirhthy comip-
cion al cheguilt tnat is upon thee ; only thou art dead in
iin anddoft not feel ic, if a whole building fal do]frn,.thofe^
that are bucied in che grave they would ooc feel it, buc al
you that are alive, if uihould fal down woukt feeieic :
fo tbe wicked have cbe burden of their corruption in the
fulftcengthofic; in the guile of it upon them and they
ieel it not, for chey ace dead \ buc che Godly, though
chey have the guHt of Sin removed, yet che very leaft 4in
remaining in cbem is a burden, chough cbey have raocti*
fied their fin, and do ic every day , yec the rcmainingi of
fin is a greac burden co them. And hence you may fee
che realon of the watchfulnefs of the Saints over cbetr
fpirits, why they fpend (omoch cime, and rile fi> e«|%
CO heare Cher word, whatic the reafon you wiliay, th^
tf ^iMhfM in the $ainti.
Ill
know cbAC if (bey do not Labor under the burden of
(heir Comipcioo^ to a void fm, ic wil be a greacer burden
CO Labor under cbe burden of <m aftenXracS^ Nowyou
do noc wacch over fin, becaufe you donocknow whar
agrievous burden fin is wben chey Lsibor under ir, but
fiidi a one as feeb the Burdejt of Sin ^ the Lord be
metdful to noe^ I byd chou^ ( faith hej my Back
VDiikl have broke under the Burden of fin. -And
therefore T>^md Flraies, for ibe healing of the bones that
were kiteo : and cbac is the Reafon of the watdUolneis
and catefulnefi of the iSaims under this burden*
Nowihe maine thing that hath been intended in al that
I have fiiid about this Burden is this. That I might jpoint
outcbofe whons Chriftcalsrobimfelf, that you might
be prepared to hearken to the invitation of Chrift co
ooflae to him for Reft f though weare not come to that J
yet cake notice that there is Reft in Chrift for all theie,
from under aUthefe Burdens. And fo much for the Bur-
iknofdiereaiaiiiingparcofCorruptioninthe Heartsof
dreSaiocs*
I
CHAF. XVIIL
, Of ihe^Bntdm of ouim>ardaffliUim/^ and the grk'^
Wff^ufi thereof laid &pen in three VartiaHars*
I* tntbemfidnfei they or e-a part of tbe curfe of ihe
Law 2^ They binder much in doing Sefa>ice to
Qod^ 3* They often help f onward many ftrong
, Tjempeanonu Why Qod wil have his Saints td be
under ibk ^urden^ Tiamely^ i • ^tcaufe be ml
hanm bio Servant to boner and obey bim^ meerly
outofhow. z. *BecaHfebekpovoetbthat^U€thiir
CarfuptUnu may be befi mortified* }• To be a
9t9aMing-blocl^^ to the wid^gd.
I'^Be dace Burden 'u. The Burden of affliftion, che
i Buitoiof' ioaBii9fd«AiftioM, Fovctey,
;
.r.
m»m
xia
wh/ Goijufftrs Gumruptim
j^
^
jQckneik^ or any kind of cooubfe in rh» world } you fhH
jfind chefi? things to be very Burdenlomtoyou. Now
Chrift calsluchas Labor undec this Burden to cofneco
him, and promtfech co give chem hil\j Chofl: Jiath a
tender aiTedlion cowaris poor Creatures under oucwacd
burdensj cowards all cho(e tliaube Father bach gtven co
hhn, elpecialty when tbey are Burdened with ourward
afiltdi^n^ndcheGofpelbachiIlic abtmdasce ofrefreih*
ments co help and eafe Tinnefs that ftel the Burden of
aiHidion$ in this world, no iuCh way of eafe and Reft
unco them as by the Grace of God in Chrcft as weihal
open iBore fully when we come to the promife.
Now the burden of affliAion is very grievous co many,
che Biui:de%of povercy, dtigrace^ i tcknefs or the like |
thofe whom God lets profperincheir waies, iicde think
what burdens are upon rbeir Brethren { bow many in chele
daies are there of our Brethren, chat groan under rhefe
Busdens, ^hoi^h we do noc feel them ) We ksow not
how fooo we may be brought under them, andthetefoie
ic wjI be very feaionable tafliew the Reft chat we ha^ io
Chrift even from under chefe Burdens. I have fpenc foroe
time in opening the grievoufnefs of other Burdens, now
this burden of our ward afflidtions men arelo fenlibleof,
chat there needs noc much for the opening of cheto, but
only to eel all that feel thefe burdens, that cbey iuay come
unco ftiis proiiife, Yea, and chey are under thi^iavica^
cion^ Chcift invites them to come co bim./or Rjeft fcr
cheie Burdens. ^ .*
Firft, Outward aiRiftions are burdeos, bectufe they
are in themfelves pare of the curfe of die LaW, and if they
be lanftified co any, ic is by virtue of thi$ firomifif tn the
Tej^ J if any affliction upon yoube S«(n&ifiedic is thence.
Before you.come to Chrift al:oucwardai&iAionS|P<tMrcy,
ficknefs, or any difturbance yxni have in youteftace, ic
is in ic felf cbe fruit of che curfe, and is fo co ydu cil you
come to Cbcift : now to bear chat chat is io ic/ielf a ^uic
of ctk oicfe, muft needs |)e a^busden,. becaufertiii fo.con-
^mr%3
^■W^PP«i<M
Oftheburdgn ofoutufardJ/fiiBims. ^ rr^^
(nry to Nanice mcA affliAive co Nature^ checefoce bur- {
dcnlbmc?
SccoDdly^ Outward afflv&ionsarebiuiICQfom,becaQfe
chey do hioder us pvicfa in doing "Service,, tbac Service
dac we were bbcn fcr^ chac we Were born co do in cbts
varU) chey do bidder us ofmanyopporcuaicies of doing
SecviceforGodf oucward Affli^ions do. As now fide*
nebofbody^ wbacaBurdeo isic? Becaufe ir docb fain*
der cfaofe that are coorinu^llyrickly from doing cbeSee*
?ice chtc God requires of them codo^ and iiraeed that
makes ic to be iiioft burdenfoih co one thac is f^cious, it
isDOcfttcb a Bucdeaco one chat hath a fickiy body^ be*
caufe of che fain chac he feels, buc becaufe by cbismeans
my Soul is hindred in thofe operations tbat I would be
gfodcDbeexercifed in for God, anddoinggoodintbe
piaoe I am fee in. And fo povercy, is therefore a burden^
not becaufe I cannoc live fo bravely aa ochets do^ and have
isfineHoufes, Ckicbes, and Diet as ochen have} No,
bat becaufe I muft fpend. all my time nieerly in getting
pcoviiioQ fioc my family chat I have litcleciose for Gods
Service ; cktieu can fpend time in Gods Service, hear,
pay, and nooditace, buc the chief time that Ihave coipend
iifpent CO get bread ^ now this isa burden :\Axidibmdts
beoufeofpoverty 1 have littte opportunity todoSetvio?.
for Go(^ tbofe cbac have lateedftaccs, they have opftiC'
tunity to do God Secvicef wcy are called foah to pub-
ItdC'Secvsefi^ buc lam noc fo as ochiers are, jiowthisis
thac cfaac-co one ,tbat bath any beginniogsof Grace in his
Heair tra gKac:Butden. 'PaiAy^ the way, ic wered
{good argMnseac of dm Qac^as^i if you thac ace under the
BmlenolafiliftiOn, if you fek cl% bueden where it lies,
liappeaico you thac cemplaiii^of the Burden of afBiAion,
fvimy^wmtb^^e^timyj^ Iputtb^sQueftion
CO you sa cbsiKmieof Gody/WbaCis ic that makes your
aHtftioDiiMft.bttrdQirQiti } Icisxrar): it ispainful to Na-
ctte^ Oh I But the IiiOi dlkrows, An is that chac makes h
gpnevQQ^. wd bar4?oftn to me^ :Chac:by means of this
iAUmh*M
rtatwM
I
i
1 1^ Of the iitrdi» ^Mtmturduiffii&ions*
tflfftioiiy iam funcofpetid to ffiudi timeaboottotto
vi^orks chat I have Uccle time co do good in my geneim.
OR : otben^chat havecretier efiaces,^ I comic tben hap-
pifciDCliis^ cbac the Lord bach ^^ooiica thonLaigtt
oppQCCunitkstodobkn Service, cfaeolbavcs I dome
CMQC cheoi happy becaufeofisbeirwteltht borbfoaBfe
£bey have target opporcunicies codo God Service, but
iris God cbac ocdert things chu(s aodlauftbecoBceot
CO bear chi» Burden. I Tay, tf cbou haft a beatc tbua
comphtniog ofthy Burden, ic is a good fign, andknoir,
thac in Cfanft chere n abundance oi Grace co SanAifie
cfaife bordsm co thee, divert orher chinga migbc he
fpoken abouc the Burdeq oi: Afliftion, 1 Witt add fauc one
more.
Thirdkr, Oorward iilk%ions is a great hudenintbia
refpeA^ Mcauie k many ciow occafioi^a and heip^ftn**
ward many flcong cempracions : imCvarddflb^tiQtfis A%
flcefigthm, an(ftdo oocauon ftibng' cempcaciom, ^hkh
aie very grievous co che Slaut : As thus, when oneiS'
under att£HoB more cheoochersjtbeo comes cfais ttmfUF^
don^ furcly God loves me not, becaufeofchi»Aflt<MOB$r
cben ccnes remptacion co envy ocbcn, baoanfii t^atBi
aAAed oaore obcu oche^j chcn cnmet oenqpcaciocf oi
cttftruft^ i lh(3ilt periOi one day ov other r ohenooaaea
cea^mcion'Cyfffluramring under che bando&God^ ceoif^
cation CO cake ihif ciog Gourfes, co ftiifc far enci. lelrajr
untairfulmeani^ Qk b whac cempcacioaa ka m m mf ttaa
are under ftrong att£bonf in poverty, impniMiiiaKy
difguce^ diQionor in die world ; tvhac ilfeoagceaipcMiR.
ons have cHey to ftr^tdi Aeia ConTciencea. And ahia
makes oucwaid aAAiona a grievow iMMhn^* beeaitfo
they ootafion great cempcackM ciot)coff Sombao^oaccb
ont thaii: hands to foUy, eovQkiivlul eai]r6»iMny cmmj
tohelpchcmfelvea) Ye8,Theapprehenfio»fiiaByiMiiea
before iccomeaiafogri0voinv »*>i^ oodifiona^ teaqicaeiodi
to mudi Evil to prevent chofe butdco»| iindyea forall
chif J che Lord it (opktiisdcoioedacattd^filjpofeof dm^
(y«hr htrdm ifvutmrnrijif^m. 1 1 ^
in diis voddf ih«c e?eo fuch is be tDttnds eveclaftiqg.
goodcoioCbcift, goun^fixfaburdewatfiiefe^ moS\
igmt o£ cfieic tbe^ cliey go under cba.biudtfns c^
Pomcy, Sidcnei^ and outward uoublo here iii cbis
vorkL
Many Rearcm mighcbe given why the Lord fo orders
dMng^in ihit Wdcid^ . thte his dear Si^rvanri, for trhom
}Q»ft hath fted Ufe precious bloody ftall go unfle^ chefe
boKAtm^ Uknj^ (siA»f% that are wicked and ongodly flial
feacft knovvhac chty ai».
i. The LMk dothbtcChyOiew^ rhache WiJhavehls
Smrams to Arve Md boiiof him^ meedy outHDf Loye^
aodootinaiuecdBnaty way toget oucward cbihgs iocbis
world, hewiUbaveusfervebimoucofLove, and out of
Paidi y if wt ftddd ptorjier in outWard ithih^ atwaiet, •
avSenrice wciild be mcse Cariiial h but now chou^ bis
Seinorc iMet wkh iK^^r ftieh AAtatonsiii cbiswdi^ld,
yeccfaey love the Lord^ and Urtt his waies, and iorehit
fawe, «id go to in faiibiiil obCidk-nte to hira ; ihis
f^em the excellency of Griace^ ttKft^ cbeoif they pro-
u AnA cbe i40cd fees chf$ the beft m^^m lO irio^iifie
tarCoiruprftm^ njaoyitmes rhou comi^kiheft of thy
AAionsy boa wboknows if cbou had'ft noc fudi ^)£tv-
au^ what fM tfhdu. would^ft have.
i. AoKlGMdoiti this co4)(5aSciHnbIin(: block ro the
wUtfd, rhat^beyflioMldftumble^tcbe aiftiaiof)rcfthe
SaioB, andloperifli ihH way% Di^rs other Kdifons
nil^bsghmi^ bucallisc^fnakewaytochatwhtckisiti
aotttaftisr^ cfeK-^taeLoidcakaU ehe(if, noc otfly thofe
di»Labo«uiiik»beBuid*nofrii>| ittidei? rhe bidden tff
AntlAW^kc^BkcftiUi CiMcures that ^bt/r under the
kmkncMl^Etmi^ pweity aod tbefike^cefnetohifm
fariifiimifteite ^
■ • Aa 4 CHA'P. 1
^h4
^^"
f^^at it k to come
'.MklMf,IM
CHAP. XVlil.
. Cbrijis Inmtmon .af Sinner j^ laid down in tbefe
words ^ Cpimuncoinc. iXpemd infiv^Varti€ti*
lars. I it k ta look^to Cbrifi Oi an jW'-fiifficiem
Saviou z h implieth an wn^tUdxufi upon the
Creature. 3 Afiixrmg of ibe heart ^terCbrifl.
4 A laying of all our burdens upon. CbriftB $ ^A
having of the S<nil with Cinifi for life. '
NO W dipn we come co the. Invicacioii ic fipif, Cwte
tome^(mhChtiO[^ Come to me; chac is, Bdeeve
in me : Foe among many ocbeE expceflTions .of bdeeviog
ioQhnftf prof aoQepC]ng<)f che Condicion^ of. the Govt*
nanc of Grace ^ che Holy. Gboft doth ex^ptefjt cfai^ belee*
viiig and acc^pcacion of che. Qovenane of Gf ace^ by co«
ming CO Chrift* Beleeying in Cbrift is expceft.very 06*
ceo oy coming co Chrift : In John 5. 40* Voisr mfl not
come to me that ye might have life. They did coaie co
C|icift in his oucward pcefence, Chcift confecced with
chem^andcbey wichhim; hue yec faich'Chrift^ jewiU
HOC come co me cJiac ye migbc have Kfe» And b. m John
6.i7.T^(>fe that the Vatber hathgi'ven to me^ameto mt^
and I mllin no vo'ffe caftthem out. Ail chat che Fetbec
bach itofa Bcernicy given n^e co cedecm jchey come co iiie«
chac is^t bey believe ki me*: Ai)d in vecfe 44. 2Imexam
come to meexcept Qod the V other draw Inm : xfaat ii^
eone beleeyea in me excepc my Fafthec dkaw cbem .: *aiid
{f>^ Vetbat bath beard and learned of tbeVoAer cmnu
to me : Xbac is, beleeves in me. And cbicilibe oijewifig
of che s$^f Ifai. Vo^ ewry one that tUrfietip^ come to
tjbe waters^ buy wine and milkjmtbout mone^^nd miiii-
mnptict:: cbac isjt beleeve in me, chac is che meaoioA
VPhatki^t9C(imtunt9 Chfjjl.
All^ati tbac labor undcr.ai cbefe feveral Burdens, come
coiBe,beleeve to lae^ and I wilglve yoii reft.
. Bu€ this mull be opened nunre laigely : And in this
InmacioD, cbece ace chefie Ftve cbings cbac Ideiice co open
ODCO yooy and to work chem upon you*
Ficft^ Wbac Chcift would have us do more parcicu-
lady^ when he bkU us Comecohim.
SecoDdty, What kind of Jnvicacion icis chac Chcift
doditMkecoth(tfe chat the Father gives co him, that
ihal indeed come to befaved by him i what kind of invi*
cation chey have from ChriA, bow Cbrift calk chem to
him ; foe this is a calling, and an invking. .
Thirdly^ That ail char Chrift requires at a Condition
of the Coveoanc of Grace for reft unco our foids, is co
oxnetohioa^ nochingelfe is cbe Condition of the Gofpel
by which we ome co have Chrift ca be ours, hue chisy co
eometohim. Come to me fiaiith Cbrift: thac is che great
CondsckMi ofcheGofpel, only cocome co Chrift«
Fourthly, There are -ibme Rules cd be propounded
andobferved, for our Coming unco Chrift.
Fifdy, The Liboring to draw your Souls unco
Chrift; .
FortMficftr, C&met^me^ what is that f wbac would
Qicift have you oodo ?
Forchet^peningofthacinpaiticulacy icisthis. When
Chriftcalkyoucocomecohim, )rou are toknoMr, chk
notes a mocioD from Chtifty oo come CO him;
Ficft : Ic inoptiat a behoUling, a looking unco Jefiis
Chcift^i as bein^ the AlHufficieocSayior,. co (ave oiU}
fiottk^ool atthdevils that arc upM ns^ and co fupply
mcDusalgoodweftandifinoedof: iks if Chrift fltould
%!, whai he fakhy Come to me v Thac is, Q ! ppor,
troubled liDoersi, chac are under thcfe burdens. Do you
faehiddmeosdiethe great Medmcoc chac isconoe inee the
wocUt toflandbeaitetBE3HfheUffaih0fmy Fadt«r,and
jroocfioulSj! andxo bring life andJalvtdon eoyou^ diitf^
I n il I I II I » I I B^ll II . II I III II ■ I 1
}0kftititt$cmneimt9 Chi^
hicaphyed^ wben Iwould go , Imoft know iviiiiiMK]
luuft go, CO whom lanift gb^ £6£aidi CfanA^ laathf
great redeemer fenc inco the world by my facberco cbac
very end, that I may eafe poor fottkraf their bunknt^
fucfa fouiet as you are, look iioDa ChrkI cheortoe^ m
cbegreac reconciler of <3od aadiiiaiiy rfaemarfmdiafioc
tecween God and man; having the fidndt ofal meccy
and goodoefi in hino, cbegreac meaoet of alnmy«npeof «|
Che grace aud rkbec of 6c4 die fatber€0iin6ii loik^thac
iachefirftwork ofbaleeving ioCbriftt ibr toioolcQMo
Ilim CO be iuchaofie as God che Father hath «ndnd
uncout; cbac 18 imployed^ bacyetcfaefoaLooipesnoc,
Secondly: Bar chen che fecoiad is chis wiiiAHf^ ftts*
dier. TocomecoChrifl', impliet aounieckdncfi^ when
we come roa ttunff, there is the Tkrmam Silpio^ and
chefermms^dfiifmiweconRfroaaibiBeciiing^ ibiai^
Chcift, you have ietled your beactt upoocrnacuce cooor
forts^ and you have kioked upon chem hereiofope, 0$
chofecbingi Herein your good and happinefa doili coo-
lift, butnowyour beaccsmuft becafcaioiF&Dni choie,
you mufl: come CO mecbac is there muft be a ctmcving
from that &tk)n you werein, trom cbackind offecrle*
menc you were before in, I cannot goto anotttfrpUcr^
andftay io thepbce where I was coo ; and to tne bem^c
cannot come coCbriftand ftay in cbeftaie icvas iube^
fi)re, therefore cbac tapliei, cba^lwhareaa you poor crea«
€ares9 have fecclcd your bcarca upon crcanire cooifiarisii
and (etled your bnas upon fidfal ctring» basecofeM ^
Ql now^ lee your hearts be cakeft off from al^cbofo
dbingf , koow, char your good ^ your happiotfs, youfe
p6aoe i( not here, if yon amde bete^ andliKcie hce^
are k^ft^and undooe creacucev far ever. Lee it doc
yoqrfoulicoparcwidicbe comforts ibatardbert
inrhecceacura^ for oectatnly^ yon miftah^. here
nos be your f;o^ asrikba()|>f»ii,:fo thac when cfae ibul
fecf^Qi^ to ftirifcir Cbrift,ic issakenoff fsomih^
Ur0, im(n off tcona al-cieaiure cxsi^fortsy looks
^™'*^'^*^— ^"*— '^~— *»— — ii*<i«^ ^^— — *MW— i^aai^^B^
WU
11?
MtiftUflsasvaGicyiOl Saith thi foul lam eleerl
conrinxd chat my htfpincrtlictfcii^^hen the thin
iME»helov} ihefraicciwieafiMiiagFOftkehMrcrfncai..
mwott to go CO Chrift. And not oridy to be iwrecled from 1
tbeacimce. bu Imuft be taken off from my felf too,
f?l."'liy^'*'***'****^ *»«*»» Imnftnot tbmkfo
mS9 Godby wything dwlcando, no, butlmuft
or mmrtnoed, ttat rivre » » greater rbing required to
nthmpmyfatkaaionwidiGod, then any ifiinc that
loftdoi aiiddtoctflatemyhtaft muft be taken offfrom
Mttow^ Herewfore, IretedwdntiB, cfatlwal
iwfoh»da«0(btts,tw no^r I fee dierep another manner
of nghcenufotft cbac Imnft have b a raediaror. cbefe
di«jgM«ybegQodiathemfeJm, yet tbcyam iKHthe
*^^^r^*f^*^.**"^» butifeverlbaw peace
wtk€odtntfftandbefcrelwBiactbegreKday, itmuft
beihMN^aoodiet'meaMsihenever yet I have had. if I
badgoB oa» and had thou^ to make up njy feti^lon
Wfl»Goi by i*at 1 hav* done,l had been ZXJoS?
UMt. i y«%fay hnrt miift^becakeR off from mine one bot-
tm^ nocto feft» any chin|» that kn royfelf. hut!
c«l»afbfi»oiiccfm^ieK Tbu i. tbe fecomf thin/that
*^^.**^ ^f "« *» »»» *« »» ft* WroJd J fee
lllfi^^''"*'^8f««««*»tortbatwcomeinco
'?^^ ? CweyourfoHlt : sadtben lietondjyjet (hers
•«»'^*«*»«y«» wewftcfcd upon Beretofort, that fo
^JwJBMr^ CffMMCMtoffleji ditti^ Jet i))crebeatro((c>
ffifitHira? ''*" **^* J'** °* i ^^'^ aii»
WfWB beatt eefiiioen, a^ter be comer cobe ceveall
gft) ^oficNA mWng after the Lorl Jefu.
^■HlWk tot ttttlCM] ninth him nn rhtf^tYrfYrrwA ..hit. •««siT:t.t..
I30
What it ista'CMiemta fUi/k
they can, ibechougtus fliotildbe wocking, and the con-
fcience WQcking» and c,iie\^il opening tclelfco tcceivein
c6e gcace o£ Godrf anckfae affeAicm'fltoi^be iKrring^and
the wbok foul (houid be in a'wockiDf; difDofinon afcer
him. Incline your eare and. come^ asifCbnftflumldlay
chough you ace under greac butdeoTs yet do noc youiink
;under chem in a difcouraging way, and ite down in a dul
and a heavy way. No buc lee your hearts be ftitring,
working and aft log afcer me concinuaUy, haveacare of
chisy CO keep your hearcs in a ftirring and working way af-
cer Chrift, andrhegracecbac is offered royou in Chrift,
chis is chac w^^ young b^innert fhould obfenre in a fpeci-
al manner J if God beoegHimng co work upon your hearct^
you (hould havea greac care to keep your hearcs in a ftir*
working, a£ting frame and difpoficion afcer Cfarift ) and
above al diings in che world, cake heed of a dul, heavy
dead fpkic ac chis time when God cals you ro come ro
ChraftascheApoftle fairh of bimfelf, in Vbil. j. i4.
I prep bard after the marli^^ fok fliould be wfth every
poor foul thac God is drawing aftecChrift^ ic Ihould be
alwaies in a comming difpoficion and chey fliould prefi
bard coward che mark of che bidb prize of the calling thai
i»' fee before chem, Chrift is Jec before thee^i God fees his
fon btfore thee wich che creafiire of gcac^y and ch6u
fhouideft prels and foUow hacd afcerG W; (is ic is the ex-
!)re(nonoffDa'»uiinooeofche<Pyaiiite/63y«. ) a hard
oUowing, ftirrbg and working of che foul after che Lon
as D^a faid cd his fon ^plMKoit in i . Cbr4>n. 22.16^^)^
and be doing andtbe Lord mli^witi^ tbee^ ibifay c<
al unco whom the grace cf GodiUoffeced, tbej^'inuft na
he dul and fuUen, but up and be doing Ascne ApoflA
fpeakes, in i. Vbil. 20. Jiu&rdktjgt&theeam^exjiec
tationy chewor4cbacis cranflatcdj tameft exptUaiUi
in che original, %ufies cofi^mch wt chenedc, to I06I
wvatitit to come to Chrift. 1 1 1
ed io che goTpel^ there (hould be cte ftretcbing out of cbe
(bul, io Kicking afer (be Lord Jefus and a worktog of
the foul after Jeius Cbcift^ kc^ng the foul wprkii^ and
flkriog after Cbrift* Many poor fouls, whom dod is
begjiootng to work his grace upoOjIooTe abundanceof cime
lod comfort, for wane ofibis^ o^keeping their hearts in
a working and ftirrtng frame after Cbrift, chey Ipend '
cheictime in the affli&ing of cheir foules, but they do
DQc keep their beaas vorkiog towards Jefus Chci/^« As
7^(/b&id tdhisfons, when they wanted bread in C^n-
n<iar2,(aicb he^ We have beard that there k com in Egtpc
and why do voe fiand looking one upon an other? faich
Jacob CO his foos^ had yougon Qtiith he) you might have
been come bade again, and brought us bread by th iv t ime,
folfay to noany burdened ibul^, haft thou not heard^
that there is grace andmercy in Jefus Chrift, had thy foul
bioworkincj ftirring, and kept in an ading frame after
Jefus Chrift, thou mighreft have bin returnig, and have
gotten reft to chy foul by this time^ thou ftandeft looking
uoto this thing, and the other cbing, and poring upon
thycorruptionf, hadft chou kepc thy heart continually
'■ ftirriog in a workiqg frame after Chrift, the work might
I have been done by Aiis time.
i Fourthly, Come to Tue, that is, fairh Chrift, come and
jlay al your burdens upon mee, come and role your hearts
upon mee whatever burden it is, either of your foules or
i affliQions outwardly, what ever your feares and troubles
ate, yet come, and do you caft al your burdens upon nie,
jlam content to beare them al. That is a {pecial work ot
&tb, fortbe loulto role it felfupc^ Jeius Chrift, to
oA it felf with al its burdens upon the infinite rich, free
(pce of God in Jefus Chrift, dsifChriftihouldfay, isic
;the burden of fin ^ I have borne the burden oi fin already,
Is it cfae wrath of God that is a bur den to you? comeand
vCafttbis.bucdtnuponme/I have born the wrath ojt God;
[Qtiis k the burden of the Law i 1 have born^ that burden |
' nc you^ i was: made aa oifer ing for you. I was made ]
n%%
mlhiti$4tmG>me.imt9Chifi,
[
under the law, to deliver yga ftim umte ^^Um. Uitthe
\nxLdcn of any affliftion? ftitf was upaamr-Ic i$tme^ the
iiucden of cQCiDpdott wasooc upcn bimibiicChsUI wikk'^
livec ^s fkoai (bac coa Cofoe to me^aod. wbacever bordte '»
upon youc fouls,caft ic upon ine»j:Qie vaiii: fouU Seal your
Ibttrdens upon me f fa ich Cbcift) and I wil give you tttt.
Fifcbly, and laftly, Come to me^ chae is, come and
leave vour foules wichmev andcommk chemco me for
Ufe^ tot falvacioD, foe peace^ for wbatfoeviec good you
would have, be willing co becruft me wicb your foolt, be
williogco becruft me with ai your comforcs, be willing
CO beriud me boch wiib yaiir prefenc and with your
ecernal efface, in al youircranrandioni. with God and
dealing wich God, truft me wichal % tbac iscomming co
ChciiV. When Child bids us come to him, ic is as much
as if he fiiould fay, come co me, and leave yoiit fouls,
leave al yottc care,and commit co me al tliac you bave^and
wbatfoevec you are commie your ielves wholly ce me,
to bedtfpofed of by me for al good wbacfoever, and I wil
take charge of you, I wil ingage my felf and al my faith*
fulnefs to haveacac^ of you, and fuply you in al your
wants, andftrengchen you under alyour burdens, and
carry you chrougn al difficulties, and bring you at kngtli
to life and falvation and perfe£l reft t<^cher with my
Father and my felf, that is the meffningor Chtift when he
faith. Come CO me. SocheApofile ini. Tim. 2« la.
Ikitowin whom Ibave beleewdf andtbatbeit /MtU
kfip that whid) I have comrnuud to him. That whidi I
have committed to him, what is chat? that is, his very
foul, his life, his peace, his comfort, alhis ^ppineC^
be bad committed to biai, and fo left al with him. M011
then, take al thefe togedier, and when Chrift cab tbi
fioner co come to him, that is. O / Sinner iirft belecvi
this, that I am theg^ac redeemer chat is come into thi
work!, to ftand between Gods wrath and your foukt
and to make up peace between God and you, aod^
there be an unfettliog of youc hcacts icom wbacfioevei
wha itkto ComeitHt9 Chrift.
123
boecofore your Souk did Ret? m, Creacuce comfora^
yourovn^^coufiiefi^ Ducicsy felfrefpeAtamlends^
vrfaacfoevn tuey are, lec your hetca be taken oiFf rem
cheinaUf aodteyiMitbearttiiairbebtftirricig, work-i
i^difpofickm towards me^ let all your whole fouls be
flre t diiDg fortlitame^and come and cait all your burdens
ii{ioQiiie9 and lave your Souls with flae, aodlwiU cakej
Gseof tbem, thus come co^me^ , ~
Now dm, when any foul cfaac is dnis Laden, fliall
aofwer to this ca) of Chrift, andfhalfay, Lord, I come,
here is the very voice and anfwer of Faith, when the Soul
can&y, Ohl Lord, Icome, I fee thee to be the Uefled
Mediator between Godandiuy Soul, and for wbatfoever
my heart hath fetled in heretofore,Oh I Lordjit flial be no
more, and my heart begins to ftir after thee, and I ftreccb
focth my Soul! to thee, O, BldTed redeemer, and here I
€aftm7burdetii upon thee, nonecao eafc me but thy felf,
andlleavemy felrwtthcbees I coaomitall to (hee, and
betruft all tfaot Ihaveoi! can do, my eternal eftace with
thee. Lord, I come, here is €(ie foiul (hat comes ro Chrift*
Then may the Sotd be find to conae to Chrift when there
itananfwer in tbelfefive Particulars. AU this contain*
ed mtbis word COM % riiou^ you cannotapprefaend
it^il it be uufoulded : a&a piece of needle work, when it is
fodded up, diere is aU the work indeed within, but we
oaoDciiBe it^ €il itbelaid open, and fpread before us,
dieowecaufieeallthacisinir: ;S6 though there be many
expreffioos in tfaeScripiuDe that we underfland not^ yet
tberedieybe^'biit this is the work of the Miniftry, to
faceadtHem^ and torhy thembeforr y ou, and lay them
qpento you» that youmay fise the Grace of God in ano-
£r nanner when they be unfolded, now thus doth
drift oaft tiioCc that ace Laden CO come CO him.
I
Bb X
CHAP.
1*4
H9W Chriji calsSimirs tmtahim
CHAP. XIX.
UoivCbrijicallj Sinner J unto him^ fit forth in two
VarticularSy Qiamely^ i • Vy an imtward and
general calL z.JBya Particular call to Varticu-
Idr Sinners; Jlnd bow to kfiow, tfcc n^oice of
Cbrijl
YOu will fay, how, and in wbac manner dochChrift
caH CO roe, Chrift is in Heaven, I cannoc heac Chrift
call Co me.
Now for the call of ChriH, Firft, There i$a general I
cal in che word, cheieChciftcallsunder cbelbundofche
Gofpel CO come co him, buc this call is racher a^conitnaod
of Chcift tben^ invjcaion^ co (hew unco al what is cheir
Ducycodo, racher chwco invitee hem* . Buc now, there
is a more fpecial call unco chofe whom che Facber iiacb
given CO Cbrifty and chough cbey make ufe of che general
call in che word, yec cbere is a fpecial call co them, cfaac
is,Chrift by his Spiric docb open the Riches of the Gofpel
of che Grace in him co cheir Souk by bis Spiric inwardly,
be doch (he w chem co tbeir £ouls* Ochers come and bear
the cue ward cal, chac is whena Minifter of God (hal cone
and open the Gofpel, and cbere (hew how God bach given
his Son CO us, be hach taken our Nacure upon him,
and died for fioj and eel chem chac God requires ail here
in che Gofpel Co beleeve in his Son, chey bear
I his oucward cal, I buc they whom che facher gives co
Cbrift have che Spiric of God fenc cogechec wich che
word^ CO open che Ridies of jChrift^ chat chough chey
have heard ic a hundred cimes before, Yec when cbe
fpiric comes, cbere is a (hewing of tbe beaucy and Riches
of che Gofpel, more cbeo ever^^ that allures cheir Souls co
come to Cbrift.
I Holif Chrift cats Siftners to him^ 1 2 rf
f — z: 1- r-^r^ : — -— , — Z.
Secondly, Noc only this, buctheLordwhenbecakr
fadi.asfhaill' indeed have mercy by Chrift, and have his
inWcacton co be efFedual) be dochgiveaParciciil^rca}
unto chat Soul, befides the gimeral ;cal : God doc b noc
only in the word cal fmners, and flith Chrift <^me co
faveSinnerf, and chofe chac were Idft, bat Chrift comes
ID Particular to fuch and fuchSouh, andcais them in a
Faccicular fpecial manner. For the Minifters of God
they ate bound in the Preaching of the GoFpel, co give a
general invitation to come to him^ but God befidetbe
frneral hath a Particular cal^ there is a voice of God in
articular to the Soul that he intends to bring to his Son,
fuch a one h'tars an>oice behind him fas the Scripture
fpeaitt) faying thh h the way^ to Salvation, the way you
have gooe all this while is noc the way to life, you will
jpcriftrin that way, Chrift is the righc way. Asc^us-, I
^11 open it in thegeneral and Particular call by this fimi^
licisde. A Prince that hath had many of his fubjedis
Traitors, yet heis plealed to fend forth a general Ptocla-
inadon, makes a Prckrlamation to thofe fub;e(^s, and
makes it in genetal tearmy, that though you have'bcen
thrt' and thus Traiterous agaVnft me, yet I am content
every one that will come to fuch a place, at fuch a day,
and fubmit himfelf, he fhall have a pardon i here is the ge-
^neral Proclamation,, and this isincouragemenctocome.
But now fuppofe chere Were fome poor Traitor that be-
caufe fenfible of bis wickedne(s, and how unreaionabty
be hath dealt with his Prince, and may be [its alone be*
moaning bis condition, and troubled in bis fpirit, and
thinks with himfelf, how (hall I be able to fee the Face
of my Prince, Oh ! woe to meforthe wickednefs of my
wites : Supjpofe the Prince fliould come by and^iold
fucb a one, take notice of him that is got into fome corner
orodier, andistherefmitingof hisBreaft, andjameuting
Ms conditioo chat he ihciuld fo provoke hisPnnceas he
faatb done. And fliould call this poor aeature, and fay
cobim, Ohchou poor Creature cbac arc in f uch a place,
^^^^^^^^__^__^_^^____ 1 ■■ I I II m nn — n 1
:it6 Horn thrift caSeth Sinners untt him,
conoe cbouco me. Foe fo is the work of ^ieb, God
comes 10 parcictdar to cbe foul, dodi noc only come in
general, duc after bis g(iieralHCa|J, when he dochfeeche
foul rroubled, (he Lad doib give a farcicukc Call co
faim, andlakby O fchoupopr&eacure, chou arcwidec
diui bucden« and ch|is CenfiUe of k, and hmenceftchac
chou haft lived thus and thus, and made fudi a breach be-
tween me aod chy fouU do chou come co me. And che
ccueh is, till God (peak in particular co cbe foul, che pco^
ctamacion of God in general, will noc bring in Tinners, fo
Chrifl: docb noc only fay in general. Come co me^ but
cak them in particular.
). You will fay. How (hall we know it » che voyce
of Chrift ? chac is che chird parctcular. Chrift doch by
the Spirir,feaecly perf wade cbe (oul,thac it is his voyce,
and not che voyce of delufion ; according co' that in
Cant. 2 S. 12^ voyce of my belowd. As it isj wheo
che Soul is deparced from Gal, and comes again cobina^
che Lord Chrift makes cbe Soul to know his voyce. So
when he was in cbis world, after his Refwr^ftion, h^
confers with fSfiirjf a while, and flie thought it had been
the Gardiner, and Chrift he foeaks biic a word, fpeate
to her,andraies, Qtary } ^IV^t^mi , (fatch (he) Maftec
preCently* thrift did nor cell ber, be was che Chrift,
buc be faid fZUary, and preCencly ^ary knew it was the
voyoe of Chrift. And fo when che Spiric of Chrift
fpeakscochefoulj checeisfucha(i?cretinOinft, a oer-
fwafion and manifeftation of God co jc, that it aQ()i
know indeed chac it is che voyce of God. I havte been
often at a Sermon, and heard many fiood men poeacb
Chrift, but I hear che voyce of Chrift chis day in my
foul,, and I know it is che voyoe of Chrift : Thus doch
(be loul chac comes to £hriftie(feAmUy.
4. And&rcher, The invitacion of Chrift, when it i$
indeed ef&ftual, as I know it isChrifts voyce^ Chrift
comes and Imcdis at chedoor, and cbe foyj knows who ic
is f chac is CO be lippLyfld co-bis panicubr CaUj As
tOmmmm
{ Mm €hiri/t^e^t^Skminmi»'him 1 17
Chhflfticby Ifimktoi^ doer and ^itoc(: chat is co be
refarrecUO ibe tecoed f arcicnrars I /kmi and ^trcl{^ at
ibedoor^ andifany msn vrittopentomej I vn^ come
in to him^ andfiipvrisb bwu God dxtMioc only prt)-
daf ID pardon^ buc comes to tbe door of the foul, and
fiaodf ac cby dooc paccicukcly : you caonoc buc find this
by cxpecieDce^ you that have the work of Gnce upon
you» you have lived under the oieans a. long time^ buc
God comes and knocks ar your doors alfo ; which is a
migh^ condefcemioo of a Prince^ cbac doch noc only fend
focch a Proclamation , buc knocks ac che poor Traitors
door \ and to doch Chriil : and when thac is done, be*
foce the foul doth indeed come and caft hitiifelf (o upon
Chrtft^Dd commie bimfelf to Chriff^ there arefomefe-
ctet icems and incimacions thac God doch incend love co
ic in particular, thac he hath choughcs of love a nd mercy
todiefooly choi^ I have been very vile^and very wier-
cbed, yet panly I gather ic, by the way of God towards
me, cbac dusre is choughcs of mercy to me.
i^nr/i. You will fay, Vow doth that appear^ that ^
there H any fiidf intimaticn ofQodt gQodmfi to ajoul
inpanicMlar vpben it k caBed to come to Cbrifi ?
^fw. I willgfve you this Ground, When che foul
comes CO Chriit, aodcailsic felf upon Chrift, ic doth ic
DOC ac a meer venture, and knows noc whether he fhall
havemercy or nob Ic is crue, I come co Chrift, and|
there is no other help, buc I tmow noc whether I ihall
have mercy orno, or whether there be any mercy or no
foe me, chtstsnocthewockoffahh; this way is neer to
.faith ind^dj when che foul can fay thus^ Ic is true, in .
the way I have been theie is no mercy co me, dnd I know I
not wbetfaec diere be mercy for mcjlbuc I wil try ic,ic bach
Botclrrefleft aft of faich, hue fome fecrec perfwafion of
the foul, whereby ic doth caft it ft If upojn God, though -
aocl^a lefleft aft, ic can cercainly lay, God intends
ft«>^««
i2% * Horn Chrift cdleth fimurs unto him*
msccy foe me, buc choiigb ic be very weak9 Y ^^ f^^noe in*
tidi^cion the foul bach tbac cbere is mercy .reom God co-
watds ity becaufe Faich is ooc a bare venture, buc Faicb
hath fome kind of ceccaincy chough very weak5 for co
fay, Iwillcaftmy foul upon God, buc I may penfh^ I
have no ground co think why God fhould fave niie, this
is unbelief; the work of Faich^ according co the degree
ofttjhacb lome kind of cercaincy in iC5 chough the loul
foL the pre(enr, be noc able co difcern tc»
. 5. The invitation of Chrift, when ic comes to be efFe-
dlual, hath, cogecbec wich the voyce of Chrift, an inward
efTeftual t)o\yer chac goes along wich icj a prevailing
power to draw the heart to him* Chrift doch not only
fpeak CO the hearcy and fay to ic, Come ; buc wich the
voyce he lees ouc a power upon the hearc co come co him :
I exprefs ic chus : When Chrift was in che flelhy be
goes and calls Dilciples to him ; comes to ^laftbew chac
faceacchereceicofCuftomj faith he. Come and follow
me y prefencly ^Matthew leaves his ficcing at the Culiom
Hou(e, leaves all his Friends, and leaves all he had, and
comes CO him prefencly. And fo when Chrift comes co
Teter and Andnw his Brother, chac were a fUhing, and
faich CO chem. Come to me \ chey leave cbeir old Father,
leave cheir Nets, leave their Ship, leave all, and follow
Chrift. Certainly we cannot buc apprehend chac cbere was
a fecrec vercue wenc ouc from Cbnft wkh tliis his Word^
chac did chus prevail upon cbeir hearts. . As che poor
woman in che Gofpel chac bad che blocxly ifliie, (he did
buc couch che hem oi Chrifts Garmenc, and (he finds a fe»
crec vercue co cure her : fo, where ever Chrifts invicaciocx
comescobeefFedlual, ic comes wich a mighty power, a
fecrec vercue that goes cogecher with bis word co the foul
to prevail upon ir.
Come to me, fay many. Why doth Chrift callnte?
am I able co come co him ? Chrift faith, Come ^ ca
.them as he did to W^t^i/eiv, Teter, and ochccs j Cfanft
did noc call them, and fay. Come, only^ buc he put
ver(ue
«
^bp (if^cdUAj^^ nm Um^ iij
veccue ioco bis w ocd : and look whac vercue was thcD^cbe.
iiffleis now tn the miniftry of the word^ when he fpcaksl
nl£iitbcoaiecoChrtft9 cogechec wUb chis word there
goei a fecrec power co prtvaile upon the Soul chac they
moftoome. Mow ic may be, tbeFatber^ocMotber, or
ftkod of a pooc yoog man perTwades him not tocome^c
be mftft come to Chicft foe all that, the truth is, it's u
Jkoog a work of God to come to Chcift now,
^ k was then to al ^skhevp and dVter oo cometo
Qitift* <^ ,
Laftly, He hoc only calls them, iw he readiecb oqc
his baodg before .becomes tobejqyned wkbCbrift, to
have onion witb liim. Chctft when be fees the Soul ma-
kiQg afisc tiim^ he reacheth forth his hand to draw the
Heaie. ^ Ymi wiU t^[ what is that for Chrift to reach
fatih his band, and invite that way? By chat I mean
tbofe ipcious tncoungements^t Chrift rives to all cbe
begposSpgiitf the wortoig of the Soul after him, the Lord
Chriftaptosdy iiwic8sf«]^ bwgive» fotth his hand to
nacbfoafaftrciigili uo(o €b^j« Ipe will ooc break the
btuiTed Heed, nqr qpieocb cbe SmoakingFlax. Thus
you fte whac cbe feoood diin|| is, Cbciftioviccs in ano^
cfaerraanneci
III I ■->..>- . ' 1 J ^
f
Cc CHAP.
. V,,
I
i»^»*<**<* *< ' ii II % i irt limitii4mi^^a^^Hkmm^
*
• • •
0m ' '•
imi
^^
Wtl^^ reMredoffimm
^^W
- •"'•Clf'AP. <Xl^i '
■ j-f A ^l u ^
i: ,.
*Jbat there h M^ng required of Sfnnerr britip cvme
to Cbrift^ nnri? nine Cmfequmce/ wrifmg from
hene^ arid what bath been kUd down ih the tvco
former Chapters, i • There k noi any t^ortbinefs
required in fucb a^ come to Chrifk. , ;t. The Soul
needs not to he troubled about the tinie and meafin^
of its humiliation before its coming ta Chrij^.
i. 9lor aboiit what interefl ti hath iri Chrifi^ bf^
fore its comming to bim. 4. Tthat ibe leafi d^
•f Vaith will give the Soul ' interefl ^in, Cbr%
5. That ihe worl^ of ^aiih k Suptmdtural.
6. Ibat *Faith k an bumbling i^race. 7. Ttbat
belee'iferx after their coming tqCbrifi Jbould be
vriUingto do andfitffer mucbfor^hrljl. g. Tbti
they who are decent Cbrift^ fhal Heyerbecaji^.
9* That tbey kpow not ipbal to do when they loofk
their interefUntibrifi^ •
NOw Che chird cbtng if. That there is nothing cjfe
required, faith Chrtil, Come to me and I prill
give you ^eft, BleiTed Cbcift / isxhU. allthat thou re*
quireft i, yes,coroe co me, and you fhkl have Reft, You
have ic often expreft in &Tipture thus, Come^ and buy
IVine and 9iilk^ and Voney without price^ ic is bw
cpipii}g : ^aiid indeed the very coniing is buy ii^- And fo
inihe ax tf the %eveU dxvikbt^tj. JindtbeSfirit
and the Vride fay come^ and let htm that bearetb^ fay
come^ and he that k atbirfl came^d vri)ofoe9er mtt let
bim tahg pf the Water f JJfe freely • HereisixxfalDg
buc come., cbree cimes come^ and tfaece is noth ing t tt ej
required , nothing chac thou (houldeft bring wi
buc only come. Only in this remember hour
httt to comeitnto Chrifl.
131
qpeoediry what iciscoCome, and chen che^c if oocbing
eue required, but only come. Then cbis gives lighc co
manycbiDgs.
I • Tbac there is no unworcbinef$ of any finner^ be be
wbac be will be^ before cbis invkacion, cbac is filfEdenc
CO bindery Wby? BecaufeCbrift docb not fay you cbac
have been chus vild and wretched^ you ihal do cbus and
thus Brfty and then come co me. No, Wbacevecyou
bive been> the ficft tbipg thac Chi:ift requires Co eafe,
Rd{ and peace^ is, co come to bin), - It is crue, there are
fofoe things in the Nature of commiog required tbac muft
needs be done^ before the compleac aA of comings as I
muft know whac Chrift is, and know my ^elfj Sou thefe
(fain0 otf Deceflity are required not becaufe cheie are any
coraitioQ of the Gofpel, buc becaqfe che other cannot be
done wichouc chenu For I would open ic thus to fdllow
Ai former Metaphor. Suppofe the King fhould tela
Traitor, cbac upon condition cbac you come to fuch a
place at fuch a (tme, you fliall have your pardon. Well,
ill tbac is required for his pardon is but coming to chat
pbce, how if this man be at a great diftance from tbac
place, atid many difficulties that hinder him, Scormes,
Tempeftuous weather, and many friends co hinder him,
this is implyed, cbac he muft have fuch a deep apprehen-
fionof chew:orch of his pardon, and oi bismiferab^ Con*
dirlon irte benOt pardoned, tbac there muft bea ftrong
re(oIucibn in him to go through all ditTiculties whatfo-
ever. Butmacke, this refolution of his and the difficul-
ties that he meecs^lchal in the w^y, thefe are no part of
t&e condition ohht pardon ; all the condition of the par*
dbn is, buc co be ac fuch a.place, fiich a time, but yec the
other things cheiy follow of cbemfelves, tbac if he doch
come, and cbere be fuch difficulties in the way, chen he
muft have fuch a fenfe and apprehenfion of the good of
i» pardon as may ftir up in bim fi^h refolucions, to pafs
chroddi att diraiailcies. fiuc the firft, thing that brings
hid) w pardpb is his being chere. So ic is here with the j
r
i
I ' i r » i ii
t^i»mm*mtm^m^mmamttm
131
T{9thin^ h(p\fediif fitmers
■p- * ^
Soul^ icscme^ the thing chac bringi my Soulandypun
tcrpacdon, XVeft and Peace wkh Godj ic i$ our coming tc
Cbr ift, biit ROW becaufe there is a great diftdnce bet weec
Cbhft and u$^ many difficulciei idtBe way, tioaiiy ^bibgi
chat would keep m from dbrift, the widftdoeff 6^001
Hearts^ this temptadoo and thaduft. NbW'rccannoc
pdnSbly be. If we pome to Chrift, but we mufl know^
and beconie a^pr ehenfive' of the worth o£ . the pardon^
which may raile up in our bearer fuch ftrong rddlbtiota
CO pa^^ through all DiificuUies whatlcfcver, and there is
no lleafon, why Cod troubles any mali for fin^ but anJy
thi^hat he might have fuch an apprebenHon of theGopd
of the pardon of his fm^as nuiy Ilir in him ftrongcefoloct*
ons CO get to Cbrift.Buc now chii refolution is not thewa*
ditioB of the Covenantor the condition is onlv to oonie, the
condition is not becauTe we are afflifted^ wcaufewefee
outfms, butcoCom^toChrifl:.
2. Ic follows likewire from hence^ That no Map or
Woman, that God is Working upon to cometoChnK,
need trouble themfelves about the degree of humiliatioa,
or the time of humiliations You have a great many,
that are ready to take advantage and to ayOutagaioft
men that they Preach legally j when they fay, theyauift
be humbled and the like* I know no man livingthac ever
Preached fo, that they muft befirft und6: the Mw. thus
long under the Law, before they come to Chrift^ mic if
you would know what degreeof humiliation is fuffident,
only fo much as can bring you to Chrift^ that is, romuc^
as can ft ir up your Hearts, to refolve to pafsthrpugball
difficulcies to come toChrift; then you have the meafi
and the time of humiliation (uiBcient, and you need 1
trouble youc (elves any further about this« \ have
been humbled fo long as another Man, orfudiadme,
ifyoucometoCbrift. For if I come to Chrift, lo
know what I come for, for a Pardon. A cacdoii oCwbat
formy fm, my fin th^tlamcdndemncdfor; thecti
ht» 9 rpnO» nf rhic anrl if vOti trrnr^ rhnc fur. irmi imm
v»
"^-^m
hut t» mui inh
fl
153
beafflided for any degree, ot cime of humiliacion^ or
cbeljke, for you have that chat itfufficienr^ and God
wil accept ofy our coming : if once vou be come to him,
Godwdnotfay, Oh I bocPrtendi nov have you been
bombied loyour ctxnming, 6od knows you \mt paft
chroDgh many diffitcukie^, God knows vou would never
bave prifed Chrift, except you h^d Known what cbe
worcfa of Chrift is, by knowing what a miferable ctea-*
nireyoa are without binli God wil not do chfe^ but wil
welcome ^ou when you come, ^c the finner be what he
wil^ Chriff wil own him.
j. This helps us about intereft in comming to Chrift-,
you wil fay, come to Chrifl*, but bow ihallknow that
I bave any righc to come to Chrift ? This very point an*
fwert it, chat nothing is^ required but axcxnmfy that
whidrfaath given any foul from the begining of the world
tf^ iotereft to come toCbrift,ts only commmg to Chnft \
diy romming to Chrift doth give thee ri^t to Jefus
Chrifh I f c&y grace, the grace of God dot n ma ke thee
come, that very aft of thine in coming gives thee inreteft
aodrijgbt in him, though thou hadfV none before. There
Deeds no other ri^hc and challenge to Chrift but Gods of-
ferii^ of Chrift in the GoTpel to thee, and thy comming
tofaim • But now ( for it {s pitty to let this pais ).ic
maybe, fome may think, wil not this tend to loofenefs
to fiiy, its nothing elfe but to Come to Chrift ? I know
it it extteamly abufied many wayes, many wil abufe it
cbns, when we are preaching the Gofpel, that if at any
dme wt preach the miferable condition of men to humble
ten, they wil fay, it is a conttg^iftion, but 1 befeech
yourakebieed of thdevain Spirited men, who feek not
Jefos Chrift in the way of the Gofpel. And though it
any be chcou^^ their weaknefsorthe diftemper ofibeit
bents, tbey wilnor^ ordonotfeetbewayoftheGofjp^el,
bncdiey wfl come to young people and weake Cbriftian^
iuiivf^ theses concradiaion in this, for if this be rcue.
NathiHg r^uired offinners
concradiaory , they are very agreeable one with an-
ocher,if you would fcem to givejudgmenc upon what we
apprehend weflial niake the Scripture to contradiaic
felF. But now tfaofe that are verfed in Scripture and un*
decftand the mind of God in the Sai^uiSe can eel hp^ co
joyn thefe together, though others think they jcona^s^dia
one another. A? that of Vxiul to tlie ^omariffV^at voe
arejuftified by faith without the pporkj,ofthet^api?. ^vd.
xhat in 7^ime>, he faith, we are Juftified hy vQorh^u A
fVranger woiakl think, thefe contr^dift bne-'afipthet, but,
they that are acquainted With theVay of the Scripture,
they can underftand what this raeanes ; So'thefe men that
would make contcadiftioii in eh? preachinfj of Gcwk Mi-
nifters in the Gofpel^they aw ftr^tigers tg the wayptGod
in the Gofpel,(iidthey underftand the way of Godcfeerly
in the Gof peV they would know how cb rqake a fpet a^
greementoffucb things as they would make poor young
ones, and weak beleev.erstp beleeve there is a cont^qadic-
tion in themt , And therefiore.thisi wouU hpld, and h^jpe
we fhal for ever hold as a ftrorig principle', That tile con-
dition of the Gofpel is only cbmraing, and that which the
weight of our foules and eternal eftatedies upon is, npt
our humbling, but it is the commihgto Jefus Chrift. Do
not fay, that thistends to Ipofnefs, tot that ioiil tl^ciees
Chrift as the glorious mediator to come to ravehim^ this]
fight of Chrift, hath a great dealeof power to fan^i&
the heart, for when I fee this, I fee, firft, thaclbayeto
doe with Gody^and that there muft be a mediator be-
tween God and me, my fins have made fuch a breach be*
t ween God and my fou!^ this tends not to Ipofenefs. And
then as you were taught beforei conaming notes a r^nov-
ing from one condition to another. Then it notes fecond*
ly, that my heart is taken ofFfirom the world, from my
luih, from my corruptions^ my comming implies this.
And thirdly, when I confider tne etid of my commtngi
what the foul aimes at when it comes thus, I come cp
Chrift to fave me from the power of my fin^^ ds wel as
I
'm to cmt^WoXhri^^^ 135
cbeguilcof my Ads. I coofiecoChnfi: as chefouncaiaof
aim/ happinefs^Icome cohim foe Hfeand grace ac^l all
good, i come CO bjirarchac I mighc \wt in hkxi^ wi cIik
Irai^c'ltveik)Godbyhirp^ Cefcsithiy co fay that Chrift
cf^pweseiilyedcom«9him,.khi^^ hoc tend colooi^
nels. liXKne CO C^rift chac I may commie my whole loul
CO himj is nbc chis a fanftify ing grace > Indeed c6 preach
cbus, chac you may come caChrift and no more, cbis
pleaiech Libercines^buc when weconfidec whac is the way
ofdieGofbel, I muft firft 1cA6w whac ic is (ocome, and
chef>Imun iaiow thac ic is co leave fomewbac ^ co know
wberfore Icome, chac I may have.al my happinefs in bim#
Icomecoiiimforlife, fordil^nicion, for union wich God
cftefoth^, ch^Imay enjoy communion wich him co.
arcrtafting, faete isnalibercy coloofeneisin commihg,bucH
ableffed maihcaining of the condtcion ofche Gofpelin
cbe way of the foules coming unco Cbrift.
4^ Ic followes from hence ihacche weakeH*, and cbe
]eaft d^ree off ^aich cha'c if, wit give us incereft in ChriA
becaufe chac nothing biic conHuing co him is required
Ic is not run come, or come ft tongly come, iflcanbuc
geccobimj chough icbe crawlin^^ chough ic be never To
poorly^ never fo weakely, chac doch it, by comming and
ctofing wiibGhrift.' If chac be che condicion co come)
ffifiichaplacefbra'pardon^ cbdugh they come creeping!
dpon-cheir hands andfeecchroughweakenefs, yec if cbey
befauc chere,(^ey (hal ftaveictiac chac is pcomifed:(b fay I^
though che foul iiiconiing co Chr ift creep as ic were upon
hind and feec, come vtoth much weakenels^ ic u chac chac
jgj^iiitireft in Gbr ifl^,^6c Rich and fuch degrees of Faich
aitf ^tificl^af foiiie have, k may be feme poore,
^Mjln €%8iillan V are' ci^ubled' ac this, chacchey have
QOCfecftconlkkrieeandaflkiraHceasoch^ cheyare
fill bfddubct'anditares. We are co know^ chac ic is noc
Ihtfd^^lllfe ftnditrdngch of Faith chac is required inco*
lMk%,burtbfitihg t^ Ghrlft^Conte co liie^chough ic be wich
]flKw^ i^fherembling; chough wuhmixcure ofmuch
'^^ feare
I«
> l ■ ■ 11^— il^l^— ^^^— ^M— «i^— »»— ^I^M— — ^M
^
i
feare, yeccomecome, and you (hal have reft* ^
5* It follows from htnoe, Tbac cbe work of faicb, aodj
bringing crue nft iinco che &ul U a fi^peinacutal wqrk^ ic
iscommiQgiobimi chacisj ics the looking ((xwutd^.by
ar^hreamnefs cbac ii beyond cue own^ ic isa Slaving
out own righceoufQefs, not refting upon diat^ andcoii^l
fiding in Mfbat we bave^ are^ or can be inable^ to do by
the power of God -, I lay, chac the way ^che (puUcgec*
cing reft in Cbrift by fairb^ ic is fupernacuca), foe ic is by
fucha way , wherein the foul comes to deny it (elf c|d{
whatever ithatb, whatever ic doch, whatever it can be
inabled to do by che power ot God. Ic re^s not upon
any chiog chat is in ic^ or done by ic^ no nor io any cbiqg
that God faimfelf by his grace and infinite power |Q9> 4p
in it, 1 do not fay^ d<> for ic, for chdc is in Cbr ift^ b||| fki
inic, beyond whet is in icfelf^ or Gods infiniqe power
is able to inablek todo^ ic iscommiiig ta Chri^ afid
therefore goif^ cut of our felves,' clis i^fuperoacuralf
foe chere. is nothii^ more natural to matdcind cben cbif^
to reA upon ht9 Own bocj:om, to detire tbeftaff in j}j$^ii%
handy coleaneupon fome worchinefs, and fome gocd
in hitnleU I this chough he.^U acknowledg chat it as
through grace, that he hath but ibmewfaat wbicb God
wcKks through hiQi, that is the npf^ MCrUralto a BKlosial
creature, to reft upon focpewhac tbatbedocbtoioak^ w
bis peace with GckI, and cabe his righteoufoe^ be(we
God, And it is a mighty wot k of God to beat o^tbe beirt
from this efpecially« Ttehearc comes tfauafiiii^ to fay it
ucruet Icandonechtngofmyrel^ but itisbytbc gi^
of God that I do al ^ now for the bea^c^ot fpreft won
thisasicsownrighteoulhefs^ this is the hitf^ cbiwi^
theivoild. And although meornay be cQiivi^ffria^t^
judgments, chat they fliould nocceft in »y f udb duMwI
bucgooutofthemfelvescoanotherptiiiciplei yettej^^
hardeft thing io cbe worklco comeo^ft^qi^c^ «Ad ki^
cbac makes cbe workof faith cbe ffi<^ diffioib^ibiM biche
world, bccaufe itcarriescbe fouloucof k felf^ jtos its
^Ht to Come unto Chrift.
rfUkMd».^MA-AM*.
37
own bottom, from its own pctncipitt^ and cbe miftake of (
Aif chjng^is that chat is the undoing ofxhoufands of cbofe
dacliveuTKlectbeJfoundof thegofpelj that when they
bavefomewbatteformedtheic lively and think they are
able to do thus and thus, yec here they reft and go not out
oftb^mielves, to look for reft oucof thcmfelves and do
QOCCometoCbiift.
^eft. You wilfay, JVI^atj not reji upon vohat vpe
do, and are inabled to do upon Q0dsgrace^ Vaitbit
jelfk arejling upon Chrift •
Anf, No, but this you muft obferve in your commine,
youiDuft not reft upoo your coraming, but upon Chrift,
j chat you come unto, for cheic may be a dccsit in that too.
; There be feme that reft upon works of humihacion,
i mourning for lin^ reforming their hves, and chey cbink
! that is their reft and peace. Others go fun her, and chink
ithej' rauft beleeve in Chrift, butthcy wil reft upon their
bclecvriiig, fo they reft upon their iomming, and not up-
on the dd'fcGt I hat they come unto > hut we muft be taken
off from tefting upon our comming, upon our very be-
lecving, and Chrift rauft be allin all to have true reft in.
Therefore faith isaSupernaciibl grace, becaule by that
weare taken off from wiiat we are in our felves, and car-
ryed on to fomewl^at elFe.
6* Upon this follows likewifeThat fairhisan hum-
bling grace, % ischac that muft needs humble chs foul
whereitiT, forinde^clicis thegreateft lelf denial in the
wodd, fbracreaiuieto'come to be willing rorely upon
free grace, for the foulco be lb emptied of « lelt, as to
acknowledge there is no woi thiuels no good at ial in it felf
9Ddyetitis content xo live erernally upon mcere almes,
and CO give Qod the glory of aj. Is there any thing mere
hard to any of you^then to li\ e to be beggers al your daies,
to be beholding CO others , foas to live upon meeralmes
aadnocbii^elfealthedayesofyQurlives? Now for the
i
13^
- w 111 A\ —
Hothing required of Sinners
L
|<:ccature co be fo emptied of ic felf, as to live upon meere
almes co al ecernicy,upon nothing but raeer fi:eegrace,aod
upon a principle of life withouc our lelvef,tbis is a migbcy
work of emptying of out felves. and of felf deoyal. And
ItherefQreinf^om. lo. g- Its fpoken of the Jewess Var
\ they heing ignorant of Qodf righteoufnefi^ and gaiwa^
bout to eJtMliJh their own riihteoufitefx, ham n0t fiib^
mitted themjehes to the riff^teoufnefi of Qod. This
plainly (he wes, that the bringing the bearc co reft upoD
the righteoufnefs that is of God by faith (Tor that is meanc
here) requires a fubmi/Iion of the bearc^ a lay tog down
\ the hearc9and a humbling of the heart ^ and iiideed, ch«i
is (he v^ry ground, why the Lord doth fo humble cbe
fpirics df men and women when he brings tbcrm toCbriily
becaufe that the Lord knows, chat cbe very a&f ch^
coming to Clirift, is an aft of the greateft&lf denial io
the worlds becaufe the heart mud be emptied c^ ic (elf iu
th^ that isfo muchagainft the pride of mans hearty to
live eternally upon meer free grace and nothing eKe. For
there is nothing that man doth more defire, then co have
fome\¥har9 fome ftock of himfelf to live upoii^ And in-
deed herein man comes co be mote bumble then ^Adam in
innocency could be, iotAdam had a ftodc to live upon in
his own handy to live upon in himfelf, not but God was
the principle of ic, but then God gave ic bim to live up*
on, the ftock of Grace he had in his owoe band But now
in the fecond Adam^ the way of God cowatxis usist^
therwile, the fecond Adam keepes the ftock of life and
grace upon which our foulesmuft live eternally, in bit
ovim hand, I fay, they are inChrifts band, not ioour
(elves, and therefore our life is a better and fafer life then
that was, and thereby we cannot fal from God beaule
we live by the principle of life chat is in him. It ii a great
miftery , and almoft impoffibte to unfould, oolv
fome glimmering we have in the word chat this jt
"^ . 7. n
f
- ■ ■ "■" ■ f. I _
but to Come pn^ thrift. i^p
7. If there be nothing required but co come, then a-«
oocher confequence wtf follow frond hence, and chat is
cbis. Heooe then beleerers that come co Cbrift may learil
this leflon, CO be viiltng co do and co fuiFcr very
I much foe Chrift after they come, becaufe cbere wa& no*^
chiag required of rhem codie pardon of their fins, buc
onlycoC^mie. I ftreogthenche inference thus; ItGod
had faid chus indeed, I have fenc a mediator to pacifie my
wctthand to pardon your fins, and before you comeco
lleft, Irequirecha^ you fhouldfufFerib many hundred
. yearesof corment in me, and that fhould be^ preparation
I CO come, asd chen after you have fufFered io much, then
I you (hal come and have reft ; fuppofe chis bad been che
condition of the covenant, now had ic been fo, we had at
badcau&tohave fallen upon our face and have blefthis
great name, that we can have peace on any cermes, and
we fhould have been, noconly willing co accept of chefe
termes, but to ma^tfkf Gods grace that we can be thus
(aved at laft; But toe Lord hath not required thac firft
we (hoald fufTer. fuch and fuch hard chings, and then
Coine co Chrift, buc he calk upon us firft to come, and
requires nothing before* iUid cherefore before we are
atdetodotlieLordany fervice, che Lord wii firft accept
of i]9,and pardon u^'and heale us, and incereft us in him-
felfy andbeourGod, andcakeu5C0bebisChil(ken,and
mate ut hetra of heaven and eternal life, & chis ac fit ft be-
fcxe we fl»l ever be able co do him any fervice. Whac an
sB&iicegfaceofGod it this? how is he beforehand with
m > for be callech to thegreateft fmner, that knowes what
bitfin iff, and is leaden, faith God, I require nochtrg be-
ftaeilie cecewipg you co mercy, butmeerly co come aud
caftyour fouU upon me. You may fay, Lord ! we
that have beeb guilty of fo many fins, fo many years,
arij^t it not be )uft that God fhould require, and (ay, I
bur, youfhal live fo many yeares CO my honor, live lb
flaaoy ye^res to my fervice, and then I wil pardon and ac-
IcepioryQiis 1)0, but faith God, ^1 wil receive you, and
MriM
i^m
Nothing re^mrtd of Sinners
accepcofyouupot>your comming^ before ever you are
able CO do me any kind of fervice ; nOf faith God^ oome
come^ and youihal h^vcfkftniy favour^ and you ihal
befirft accepted) add firft pardoned, andcben indeed!
expert fervice from you, then I expe& diac you fiiould
live as che redeemed ones of die Lord, andal thac you
(hal do afcerwards, ihal be buc in way of chinkfuioeis to
I me for my grace. And indeed thus dobeleevers live in
che worlds chough they lopk upon what they do in « way
ofducy, but they do ic inaway of thankfulnefs, rhacis
thefpecial thing thac carries them on, the grace of. iiod
in his fon, and chat is a Atonger argument to al irind of
ducieschat now God requires ofthem, then what they
had before. God doth not cal upon you to iuffec fitft,
andthen he wil pardon yourfin, no, but faith God, I
wil beftow my favour firft upon you, and try whither
you wil fuffer afterwards* God wil nocdoas men^ try
them whether they wil fuffer and deferve their favours^
before theybeilow them on them, buc faith God, I wil
firft beftow my favours upon you , and then I wil ory
whether you wil fuffer for me and do me fervice*. And
therefore the lefs God requires as a condition before we
come to Chcift the more ihould we be willing to do for
God after we are come to Chrift. As a man thac (hall
receive a poor child into his family, and make him hii
heir, the lefs that was procured to the favour of che mio,
the more if thecbild be ingenious wil be do to him in way
of thankfulnefs. Indeed if the friends of the Child oome
and indent with the man, and promife him a hundred
pound, the Child chtoks he is not fo beholdiqg to bn
mafter, for their was monc^hren with htm,I but now, tf
you (hould ly at the dore and no friend to look aftor you^
apd not a rag upon you, and if then he wil take you in,
and teach you bis trade, and make you che heir ofalte
bath. Obi now how infinicety ingagedareyou to him,
thacnow my mafter docb al thisfor me, and there was iio^
thmg done before to procure hii love. ThosJefusChiift
- -- -' - -
iuttocometoCkrifti
141
isafonlttiid wttitas. Come co me, onlyLCometotnej
that yoo might have Reft.
1 8« Hcsce. follows another note of very good afe,
^ freing ootbiog is re^ntred (irff, hoc only coining co
Cbrift> here is a ftrong groQad of aflbrance, that thofe
that af e once in Chrift, uiail not he caft away, but (hall
have eternal tife, for there is not fo great a diftance be-
tween eternal life ind the members of Chrift^ as there is
between one that is in his Natural eilate, and a rhember
of Chrift. NowGod hath done more for thee in bring-
ing thee nntoChrtft, then be (hail do for thee when he
mgs thee unto Heaven. For there is a geater diftance
between thee and Chri((, than there is between thee a |
IfeoberofChriftanda glorified Saint in Heaven, and
if God bring thee over this great diftance, meerly out
offreeGnee» and nothing required but coming, that
^ DOW dion art a member of Chrift and therefore baft
! right to Heaven, and thou C9.nft challeng Heaven
(tlvOQgh the Righteoufneft of Jefus Chrift^ and God
[hath put a principle of life into thee to live unto Jefus
Chrift, a principle of evertaftinglife intothecj when
there was no principle at all* God bringstthee to Jefus
Chrift meerly out of free Grace. Now if thou comeft
fo fteely to biro, furely thou (halt not be (hut out of
Heaven, and therefore it may be a mighty incourag-
mentt What, if when we were enemies, we be Recon-
ciled to Chrifti much more now (hall we be faved by
his life. If when I was in the Gail of bicterncfsj and in
the bond of iniquity, God gaveme mercy upon coming
to his Son^ lurely he will nocxaft me out of Hea-
ven.
9. Another note that we may learn from hence ii
this. That thofe that are beleevcrs, if at any time
through their negligence, fluggtfhnefs, or fats, they
loofe the a(rQrance of Gods love in Chrift, loofe their
Reft in Chrift, here they have a direftion to know what
to do. XA>ok how thon did'ft at firft« when thou at-
142 Nothing required of Shmers^ <yti
cainedft firfl Reft inChrift, it was ootbytnyRtghcc-
oufoert of cbiMowo, norbytbybimiiltatioiij though
chit might mike fome way towards it. So now when
chou art a befeevr f , and haft loft the afllirance of Chrifts
Love, and the comfort of Reft in Chrilt now choa muft
go and tikethe fame way again^ Chrlftcaktbofethat
are beleevers to come to him; thoietbat haireioftche
aftarance of Faith, that is the way for Reft» to renew
t^e adl of thy coming to Chri ft, juft as thoord td*A be^
fote« Thoiigh God did humble thee, yet the thing
that did bring thee Reft was, the coming to Jefos Cbrift,
fo much more flioald'ft thou do now, being a beleevett
When thou haft not the Reft in Chrift thou dc(ireft/tby
way is to renew thy ad of coming, of going to Cbcift)
and fo you may fooner come to have Reft that way,
than by thinking thus. I know not whether my evi*
fences be right or no, and I had need look to them, and
therefore I bad need to look whether my humiliation be
right, and my Sanfti&ation be rigbtor no. I fay» the
renewing the ad of thy faith in coiliing to Chriftt will
bring Reft fooner, and frfer Reft, and therefore thoo
flialt come to fee thy Sanfttiication better too» by re«»
newing the t& of thy Faith in coming onto Chrift, aoA
thou wilt have thy Reft fooner that way« it follows frotaf
hence becanfe at firft conver(ion there is coming. Thni
much for the Confequences that follow from the poiof
of Chrifts requiring only to come*
CHAP^
J
^iviks t^hOhferyftd^ ^c.
43
.■ ^
CHAP. XXL
^iu %ulei to beobterwdin ri^htcomingto Cbrifl.
I. 7^J2 not inoutwardmeanithatleadtoCbrtfif
before Cbrifi bimfelf be enjoyed, z. Vitck,
rather upon Cbrift bimfelf^ than upon the good
^^W of Cbrift. 3* Come nntbtli vpbok Soul
4k 'I^p Cbrift continually in thine ^ye* $• 'Be
convincedtbat wbatfoever kgi^s tbee from Cbrift^
comej not from Qod* 6. Takg heed andbetxfare
ofaldifcouraj^ments^andhinderancej. y. ^eep
the ^artfiil tending to Cbrift. 8. Qiwuptby
felf to Qodf Spirit, g. Often renew the aVk of\
comings come often to Cbrift.
NOw there is onlv two tilings remaine, and that is,
fome Rules to Se propouaded about our comiog
toCbrift, And then fome means to draw the Hearu of
Gooers to come to Chrift.
Firily For the Knles, that we may obierve them «-
tight in coming to Chriff^ and come to Chrift in a right
vrtv, 1 fpeak to tbofe wbofe Hearts are about coming to
Jeias Chrift^ their hearts ace fiirring after Cbrift^ and
tbey are letting upon all the means to come to him.
-RULE L
Firft^ Though Ood requires that thou fiiouldcft feek
^ in alibis ordinances^ in the performance of all
Dodes^ yet ic muQ be thy great care not to reft in the
means that lead to Cbrift, before thou comeft to enjoy
Chrift bimfel£ This is the great mifiake in the world,
ibat diofe thbgs that are the means to lead to Cbrift,
Aey reftln, though indeed they have not Chrift. As
1 44 ^itUs m be Objeryed.
I
now for inftancc : to come to hear the word , i fuppole
iflifkeyoii, wby you come, yoawilt'&y, yoacome
that you might find Cbdft there, yet how many people
tcft in tfaif meerlyy tint Aey do hear the words they 1
hearSermonsyand fcarcecvcr ca! this into qacftion,have|
I met with Jcfu$ Chrift In the word to day, hive I found j
Jefns Chrift there, this their Hearts arc notfotnach
troubled about, hut they tome meerly to bear the Word,
it'aa good thing. But now they Reft in the mesns, that
lead to Chrift before they arc got thither. As if a roan
were z going afourney to ftch a plate about fuch bofi-
neU, andhefarisfieshifnrclfintbis, lam going on my
way^ but have I got the thing I gofer? VVearcto
know that Pray er^ the word, theSacraifttcntsareaUbut
as means to bring us to Chrift, now what a fooltfli thing
iithis, to fatisfic our fcfves, that we are in the way, go*
ing to the thing, but have we the thing that we Journey
for? Jefus Chrift is the thing that we feck for, have we
him? The wife MerchaHt had the Field, Ibutheftw
that there was a Pearlin the Held, and tlicnhewentaitd
fold all that he might have the Pearl. The field is the
Preaching of the word, and other ordinance*, in thife
ordinances is the Pearl, now that which we (hbuld look
for in the ordinances is the pearl, and fbufethe field
but only for the Pearls fake. So that thU is the way
xhat we fliould take to come to Chrift, that is, in'the uw
ofailduties, and ail ordinances, tolookatChrift»thit
we would have by them, and be/urc to pifs through
the ordinances til we get hold bniiim whom our Soul
lovrth: moft people in the worlds they ftidcio the ordi-
nances themfelves^ and have got no hold on Chrift, bat
meerly fpend all in duties and ordinances, that they wil
do* God requh-es of their} to pray, and khey wil pra^
an* God require of them to hear tVe Word^ aivl.cbcy
will hearthe word, Hue, they do hot coriMer^ itxit
th(?re is foflithing be yohd Prayer, and beyond the word*
jHavelgottoJefus Chrift in Prayer, havelgofto fclbs
H . UL " 1_LH
mmih^ H Cmf«
Chrift in the woi4< And that is tgood figqc when the
bcuo of finnen are iffl^ediritb nothing, with no or-
dioucci OGcpc cbey find Jcfiu Chrift in tbofe ordinan>
««Jb«fiKf lngi>thi9atbdic«idimM«f uitQ Qbi»fl»
RUL6. IL
•
SKQfidlf^ lavoof Ictkii^ftfttrChrillt be (bfecktl
fa« mhcrjpitca jMr eye and yow t«ait; qmo dw
ftt^ dF Quijl UinliU^-ikfiriipoa die goad diiogi
dtacceeBeftomCirifl; d9Cil|ih^ way iq pitch y^w eye
taiyoor heait vpoa Ghrifl ftimfeif, ffeckcrtl|mE|iiea
dit flood thiiig^ due come from Cbiifl^ foi coniM M
Ghnfty tad benig 19 hiott ttoaly u being minieaco
bia* Now die party diet flitcrice, be looki aioie opoo
dit pedba tbeo opon tbe portfoo, be looks opoatbe
^tcfleacy of tbe perfoo } fo flioold riicSottt in cottung
ibCbrift, look upon btai at tbeoalygceat inediatoor
of tbe Coveaanii af tbe ooWr leconciler of God and
mw, as tbe ooJ^perfoninwlioaiaUoorgood. bappi*
Bcfty Mod glory lieso Labor to fte an eicelienqf in
Chiiftbfflnfelf, aifrelatOGOOMtoCbrift* There aie
aMav foul! diarwoald come to Cbffift.wfay 76eceofe tbey
difav there it no mercy but in Cbrlft, and tbey would
be loetfa CO gotoHel» andtberelbre they cry to God
fbr mercy inCbrtft, Ib^t^ they fee not anfexceliency
18 Cbrift^ bnt thou muft look opon tl^ eicdienciep of
Cbriftj and look dirongb the ordtnantet onto onion
nhbOvifty look after nnioq with tbe perfon of Cfarid
hnnfelft and kt an e^eVency and beauty in the very i
PoioQof JefoiCbrift| to be able to fay, )fee^be||lory.
ef tbe Fadier in him, and inyJoolmahef after him to
ban Qoton with bini*
B« RWLB.
i46
The (Rjdis to be obftrVed
I
RULE. IIL
;.-.■■ . ': ..
Thir%9 Inthycdming^befureofchis^tocomewidi
chy whole foule i chacii, donoccometpCbrift onlyas
oneineanesofhelp foryou^-ahd (hinlcing icis Goodco
make ufeof al means we can, and Chciftlfeeco be as
; likely a means as any other. l3o^ but coim co Chcift as
die only means, foascocaftchy whole fotil t^oabina^
noc CO bang upon any thing elfc^ and foco giveouc, as
it were, anarmecohim^ abd y ec co have fomewhac elfe
CO reft upon if chat fail. Ai we come to a friend foine*
times, ^od cfefire fomewhat of him^ buc bow h foat we
would make a friend other where, that if that UWift
mayiiave two ft lyings CO bur bow: bucwemuft comeM
Chrift ^nd lay the nil weu^bc upon him alone , the flUl
foulupon him. We muft cometo Chrift^ noc as if #6
were over fome deep pic, and here is one thing to reft up*
on chat is ftrong enoi^b, that if we would ky weight t^
onchitalonewemigbcbefafe. We], but cbece is another
things charts a rotcen thing, n^w we are loch covencure
upon che ftrong, the found, nockno^fing iccobefo,buc
we layaparcupontberocten, and pace uponche founds
by chis perhaps we may come to fa! and ptriib, becaufe
the ful weight was noc hid upon chac cbac wa$ found. So
here, che Lord propounds bis fon as an alfuflficieQC redee*
mer for us, in whom cliere isrighceoufnefs and falvacioa,
and requires ofchofe chac come CO his Son, chacchey (Hal
come with their wh(d I'ouls, and lay the wbol weight of
i;hfi|ir foules upon him for life and fah^aopn, aodal cheic
good aad'happinefi;. Now if chey think co have two
ft rings CO cqeir bow , chey would have Cba|l ^
buc chey would have che work! too , and their
own wayes too , upon this a Tboufand to one but
they mifcarry. It was an exceUenc fpeech of Jofe^
(ending for bit father Jacob in Qemfis 45. 20. fi
fenccohavehisfacher Jacob bcought to him, uow
I
$H cmningto Chrift.
msffimy chiDgt that Jofioh bad regard to before^ but
wwy ftttfahc, regard not the ftafi; for the good of all
the Land of ^gy^ is yours. So when the Lord doch
cal any poor finncr tocome to him, the Lord faith to it^
itgud not the flnff^ letyourHearcbe wholly taken off
fiDm all Creature comforts that are moft dear unto yoa
itisallbotfioff, here is Heaven/ here is the Rjches of
Heaven, the Riches of Chrift is yours, and then doth
the ^oul come to Chrift indeed^ wheoitlaies all upon
Chrift, and is latiified with him alone.
Rule. iv.
9
I
Fourthly, When thy Soul is making towards Chrifc,
labor to keep him continually in thine Eye and look up-
09 him in his excellency » Glory, and beauty, keep the
objf^U>efore thee all tu while thou art coming towards
hi^« A» it is in any journey, if I am going to a place^
and I can fee the journeys end, it i$ in mine ey^, I can fee
theftctple before me of the place that I nm going unto;
when ibe Marrinercan fee the harbour that Im? is going
onto, this is. comfortable. So the ifonl that com^s to
Chcift muft refolve apd fayi I. muft keep him in qiine
jggre^ in. hislnitre^ 9^u(y, andGiory, tbatfo Imay fee
t^«awr goodfR Jffiis Cbrift than in^all things eife,
toat the goodnefs that is in bim^ doth out-bid all good
wbatfoever. Now this is a great help to come to
Chrift: for oneoftbegreateft^taderancesof tbeSout
in coming to Chrift, is this, that it loofeth the fight of
Gblft b tontngM^itwl^itbt Deiytlfprop^uqd^ o^er
fpedKlc#Wfw< itsCyei incofning^aodfoit lookesinoo
the deepr pit of its owntiearti* and fees no other mat-
m but difconrigjcments, whereas it ihoujd keep tyii its
£yoaipM ChkifttheSoaofiOod, who is opening bis
Ai0i.fetdir taimbiiQ^itv Aid (b^re is a fe cm poiver
ilMitiUflMiKf^M comes fr<i^m Chrift unto the Soul tq
iiiMr.ilieS09il to him. So long as the Soul kcf ps Cbrtfc
fey
I4S
The 9;!^^k itifir^d
!!*■■■
MfWi
t
Eye, tttli«i>OOrW<MM*ifaM» i/foMiiMrfMMl
li^ and btve ft#(f||t«e«ff FtiA, Nty» tf I ia«y bnt bw
aUglit ofCtitifl, f Ayythm f»tliititi«iK«glK«f OkiM
tlin«HM«)nircl(eHeaRontftJcfl»Cbtift. Atcbeyfira
«f>ftfMkiii4«f<M<a«itc», %li«Wyfigbcof«limt mHUkU
alt^s dial tftlKy4i» but IbeyiMi, wr yMtliN^ HhiMie
#tfl «MM ^ftii firMi tiMtt cb«t wit4M yon, ^<lfii
NawrftUff*. 9ot I MB (m it is ttat «f iid», «lMr iFyiMi
can keep Chrift 'wywt 6ye, libe nvy fig^t of rfictwel*
leocy of Chrift, wilbe of cKcHentvcccaecodrawtlic
Soul to Chrift. Afidthere^ fM chat are comim; to
Chrift, obfenre thi>^ fome that are coming to CKrifc
it fires ntkh th«», ais. «Mi die Chitdreai of Israel
ithM they 'wtn gMng eo iosruaat ; they had ^oat*
pretty Way, MdttnrtlerotiiefrogMft) %«tflM>tMyftl
kito difcofltenc #heti di«y ^nd • tMIe diie«|irM»-
nretit, sad vjpOfrtibattbeytwretiroaeht back tgain^&d
«r«ndfed fony Ytattnp and d•«rBintheWtldilMl^
tnd ihk ITM the ^iin&ent of tbdt fMRtnwii^ aMt
dircontent} So it is with <DMy that ife goii^ oue^iif
their mttral Sttte onto Jdiis Chill^ they ste cone ¥ery
ncMfo him many eines, and ^Kfi fill intotoof d i fe o B *
tent, {Mning, ftecting, and difeottngement, and tottt
bronze h<Kk again «nd akde to wandcc idcbe Wikkr*
neftof difcoungentent for Aany Tetn togettcr.
RULE. V.
t^ifthlj^, UAift thran^y i»cwifiM»ci|y<otti «fi
thing, that whatibewr fowow far fin, w wato emJ
niliation, whatf»cv«ftAniMc«f^rft keeps Ayfli
from jthtt Chrift, it is «oi «f God, h« ntfaerf
thine "own cormptiMl { it is Mt of God ia-dMe, 1
Jon Wilt fay, tfs of 6ed is an«iliaioii«)tlr|iorti
Qt fiiieiiogdK Devil tAtry diee, but t oi tt Wf m i
it beto th&ie ^wr ^«NKhcdae6, <Mt MinwdiftMi!,
^i6immgt9
H9
oomtng CO Onft, cxwrvince thy Socil^ «blp, itackit
not cfae mcioiis wotk of God in chee^ bac cbe troubling
of che Daril in thee. Thecrurb iS| imoy poor rtooers,
wim cbey are once troubled for ebeidiiisy cheytakea
kiod of Sacis&ftido in tbiff they chink this is a good
diidg, aodcfaeyaregiadoEic. I gnincvou, ctoidm^
& isa good cfam^aixiymi are cote f^ of irJ^
(KxAfe for jfih mndet youfromccxntngtoChrift^ and
mafaes yoo chjnky becaufr youare fe unworthy you may
aot come to faini^ ttm trouble is noc mixc with godfy for«
lov, beooovuioedof tbiSft «
RULB- VI.
Smhlfy, Take heed tX alf kind of cKfcoaragements
andlmderaDcesinyourctimiDgtoChnft, hue then cake
beede^eciaUy of afldctenninacions, take heed of ialCra-
an^ your Soub t)y tlecermining aj^^ft your felvesj as
iiyiligi ijorely tbe Lord wiH never-fliew mercy tome^
diettfiie 11 paftj thelordhath fcniiakenniey I hav^e ufed,
fe tnodi iwanes fo kngtime^ and God is not yet come
aiiDe, No, The Lord iiever intends good to me. Oh /
Take faeed of thefe determinations, for they are finfij),
whercrer they are^ t)iere can be no )uft caofe in thy
Heanc; iieitas^ileiasittinU, for fudi determinacionsas
tbefeare: and1cnow> isiieotliougiveftwaytbrudide-
camiiiaciDiis as tbefe^ thou doftbifl; inlnareandietter
thy Legs by Ais. andthenthouYayeft, thou QrA not
eomeeo Caitift} Cktft tdUsio tbec^ andthou arcinfec-
to^wtch c^y ajffji^ ^ot^s, ibr To, one itiay lay fetters
upairoiiesoAmxegS iiy xines ownthougbtr, lo hinder'
tbia Q^ii9cual com^ CO Chrift/ As if a mas fhoiild tie
fecttsatboat bis Legs, and fay, when he is calledto come
to%li aijdbice, l^putmot come, ho noc fit down and
f% IftafitetffetliaveMeccy^ and lam one diac belMga
It CDclieeM:ion of Grace^ and IfliaB never comeco
ChriA
1^0 . Ihe^estoheobftrned
. Chcift, cake oS fuch cfaoughcs when choH sue tbouc
comii^ CO Jcfus Chcift.
RULE. VII.
Seventhly^ Ac chofe cimes when thou canft noc feelchy
Heart aftive as chou defirefi: co go after Chrtft, yec keep
thy Hea^ftil cowards Cbrift, Keep k tending that way.
Why cannoc I go co Chcift > Chcift calls me cogo c^bim.
Ob i I have a dead Heart, and a heavy dull Heart, yet I
know I am neerer Chcift cberei than if I (hould n^le^ bis
Ord!hances, I wil prefent my Soul where Jefus Chrift is,
and may be he may caft in fome yertue into my Heart to
make it more ft ircing after him, but however I am cefoh
ved upon this^ I will nocturne away from Chrift, I will
keep my Heart where I am howfoever, If I can go no fur-
ther, and hece I will ftand, and here I wil lookj and I
will cry to him, and cry to God as the Church dotb,
Vraw me and I vPtU run after theei ^^ chough I caonof
beleeve, yet here Iwillftand^ and.Tighanday, andcal^t
and if I perifii I will peri(h crying to God; that God
would draw my Heart, Oh draw, draw ourHearts, and
we will run after chee4 Bleffed Redeemer, doft tb<9iical
us ? i!end forth fon^wbac of thy fpicit j that may draw gur
Hearcs, and then >^^ will rua after cbe& Kei^ thy
Hearc in fuch a frame^ for this is a gireat difccaragemenc
about coming co Chcift in the Hearts of many. Cturift
calls, and we have m^hy iweec; incouragemencsjn the I
noc work cowards him. I but i£ chou' canfc not ftic^aqd
work after him, yet fee thy Soul in fight of Cbcifc, and
look towards him, and waite til Gods cimc come, when
Jie^wil^ec fome influence into chy Heatc,, chis w^bea
roighCy help this way. . ,, '
AnA
in coming to-Chrift,
i5«
And take heed of Uftening co any cempcacion c^ac may
draw away thy heart from coaiik)g^coChrift. It is a no*
cable Saipciiarecbat you have in 1. Sam.i2.lo* it is of
Satme^ Speaking to the people of Ifcaet'tbac bad finned
igaioft the Lord, and were troubled forcheir fin, and^
Samuel (aid unco the people. Vear not^you have done
«Wr wickgdnefiy yet turn not afide from following the ,
Lord, but fearetbehordppithal your heartsTtKtd turne,
jtnot aftde^ for then fiould ye go after vain thingf^
[ ttincb cannot profit nor deliver^ for they are vain. You
have fmned aj^inft the Lord^ and you are troubkd, what
flulwedo? SakhSamue/, though you have thus finoed,
yet do not tume afide to vanity. So do I fay, you have
lianed againft the Lord^ and Chrift cals you cocoaie to
hifQ, and you complain you have a dead and dul
faearr,^ I buetben, do not curne from Chcift to vanity, fet
your felves ftil in the fight of God, and attend upon him |
io thofe Ordinances, that he uleth to ptefent bimfelf
H),
RULE VIIL
E^ithly,Wben thy heart begins tdcome coChpftagive
up thy felf to the ftream of Gods fpkic , fen: the fpir it of
God wilbe ftirring ever and anon, though not at al times
alike. Tbou art attending upon the Ordinances, and wai-
ting when the fpifit of God fiiould come to draw thy
heart to Chrift, wait upon tbisftirrit^, and if thou feel
che Spicic beginning to drawtby heart to Chcift m any
meafure^ Oh! tbenjoyn with che Wc^koftbe (pidt of
God, and give up tby foul toibe ftreamofGods fpiritj
do noc thou dra vir back ; it may be Gods fpiric is drawing
^by heart CO Chrift, and tbou pcelently draweft (yack
wicb dilix>araging thoughts, upon confideration of thy
VileneCs; ancfchat thou art^ not bunibled: now when
choQ fieekrft Gods fjoirit ftiriing in thee, give up thy foul
to che ftrengtb of dods fpirit. As when a man goes co
fl
itm»
The ^«i!ii M U difemfei i
etofwiiMyheiinoccoIaydown bimfcif^ i
padfing wich hiifaaiidtaiidfeec, buc chciemuft be agSr*
iflg up of himfelf uuhe wacor SoHBecimei 9 bu ksepa md
ftmcsrooceftirtnkeephkniettihmdcowQiqg^ cbcoaiiQ-
thec chKcaiirurtxn ; one ibac badi goc the arc of (mmsor
ing, while cbe other fuikes to die boccoiii,ibe wares helper
btm^ and he keepi himrelf abcnre wacer. Juft thus h cbe
dtffecencf, between fome ibac arerroohted incb^ir con-
(dences for cheic fins« and ocbecs, beiweeo fome that ace
coming co Chcift »d ochecs • £ome cbac are oooajng Co
Chrift, and have ooc cherighc arcof gH^ing up Uieni6t?as
to Chcift^ they are finkings and in isigbcy confiifioa of
(jptric^ And iceep fuch a do wicb their own beai:cf» aini
itrange confuted thoughts they have, and boiroc offpt^
rk) wdal becaaCe they fear diey ihal fiukdowo to the
bottom of deftcuftioiii Mow there ace ocbart that are «^
f mid of finking and drowning as wel as they , buc coming
to underftand what the way ot Chrift is, wA what it i^ to
come (o Chcift, thouf^ they have noching in themfeimf
to keep them from finking, yet they come to learn how
togive up their fouls to the ftream of Gods fpirit that car*
rtes them on co Jeftis Chcift in a mote folid. way, and
with a i^at deal le£i trouble they come toje&n Cbrift^
and there they get into the arke and foare fa&for ever.
Whereas others they skrabUe pn theoucfido of the
arke^ as if a poor man ihouU be skrabbling iqpoo the flup,
nobody lookes after bims he fills down and is drowned at
laftt So thofe that bkrabUe and do not give up themfielvet
unco the arke^ tbey fal down again aodat the lail perifii
Youhaveafaiptucefoccbisiox. ^iqg/« ao« 33« The
Secvants iA^Bemadady tbey dil^ently obfenred whetfaec
any thing would come from the Kin^ ^Ifr^L and they
fay^ thy bcother 9eiibadadp this is the auQ|^ tbey
Sin« way of fiKking toche KiQg of Zjr4ef for bis
lAadady and this is the wayt they wacch for any wobiI
tfaK might pals from cbe King cilfir^At wbecdyy chey
nig^ baveany bope^ and at laft be i^^ mr Ir^tfKr
m t ' " .' ' ' ■ ( I J
/ in taming ta^Chrift.
9aifadiid, md chey calce bold of chis prefencly. So ic
AoQldbe wkba ft«aer chat is feeking afcer Chri/t^ he
flicmU diiigedcly warch what may come from the Spirit
of Chrift^ cbac may give any incouragemenc ^ doth cbe
SptdrmoTe inchee, and begin to work in theeco drajtv
tbeecoJefusChcift^ Oh I thoumig^cefirhavegocagreac
way chicter^ ic may be thou mighteft have been in bis bo-
fomi audio hisarmes by chis ckne if chou badfl caken
(iwcourfe.
RULE IX.
Ninthly, The f<ml rhat k about coming to Cbrift^tiiac
dothnocyec koow whether it is truly got to Chrift^ ic
ApuU otieo cenenr the aA of coming j for certainly
j there are many chac are ac Chrift, buc do not know it.
^It niay be foine foule may fay, I had thought I had got to
Cbrift beioreybiic liee my Corrupcions prevail,and I am
dkiid I am DOC come to Chriftv wil not thefe foules think
daccbey rauft not come co Chrift cil chey have overcome
tiisir Cdrrupcions I wberas che heft way co overcome thy
Gc»cTupcion is cocome co Chrtfi-,to renew the a£t of thy co-
'nungco Cbrift) and che longer chou ftaieft from renewing
ilbisa&ofdiy censing CO ChrifV; the more ftrong thy cor-
nixiobs^ow in rhee. Cercainly do chou ly down as long
, at cbou wile in any iulkn mood,^nd fay,my Corruption is
I thus and cfaus, and I am a fraid 1 never wenc t o Chriff ,thy
iCorrupcioDswooldgrowftrongacincbeej chou muftnot
^ftaycilcfty corruptionsbefubdued before cbou goeft co
Gki&^ InicxeDew che aft oftoming CO Chrift again, fay
I wiL^ iragaitV) m&y be Idid not do ic aright ac firit,
aedxfliQifMCChe fecondiime, Iwil try icagato and a*
gUD^ and ciir humtredch cime. Do not fay if I had over-
cmiefintbaiMdcbm, LwoiHd comeco ChriA, icisas
ma/hmtobc^ iflwere firftfandified byCbrift^ chen
1 W0iii4cDCiietoChttft'for;a(tificatiou9 aod is this the
^i|^ dsdcct V^, cfaoumuft come firft co Cbrift, chat
•*'^— ^•^^"■'■•'^■•'^■^■•"■•PW^— w^
^Us to he Okjeryed
thou oiayeft have chy corruptions fubdued. Ic Woul
jXecm 1 ftrange thing that if a king Ihould come to a womai
and tel ber be would be married co her^and flie (houM Ufi
no, if 1 were a Queene 1 would take him^but fhe muft^ fin
be married to him, and that makes her to be a Qtieen. S(
htre^tbe foul muft not firft fay,if I wece firft fanftified an
had overcome fuch and fuch corcuptions, I w^uki come a
Cbcift no, but by coming to Chrift & renewing thy a£t o
comingxo Chrift, that Candiiies thee. That is a rule thac
would leave with al young beginnecs,fpend mote cime aulj
more ftretg|th^ io renewing the very ad of beleeving^oi
^rolling thy foul upon the grace of God in Chrift, anaca-'
fttng chy burden upon him, then in any other wocke what
foever, there is no other chingchac tboucanft fpendcby
time 8c chy ftrength more profitably in,cfaea ch^cenewing
the ad of coming to Chrift. Come faith Chrift^ faith the
foul, I had thought I had come , but I was deceived} iaitH
Cbrift, yet come again^ and come again and again, diif
is the onely Way to overcome any corruption in chy beacr*
So chat when Chrift cals thee to come, remember thefe
rules, Oh I that yotl would lay them up to make ufeof
them at al times. When you heare fudi things ouc of
Gods word , remember what hath bin faid in this text
what is implyed in the coming, what way you would
come, and O ! that the Lord would help poor loulei ftai
to come to him, and know for your incouragemenc^diat H
God give you a heart to anfwer to his cal^ to come tbbit
Son, this is an evident f^ne of your predeftination, foe
whom he cals he hath eleded, yea, do but think thui
with your felves, what an infinite mercy is itiX) me, rbai
I am in fuch a condition, as char, God calk me cocome.
I might have had my eares filled with this, depan fton
me yt curfed Thus many are caft off from God, anc
God bids them depart from me ye cur(ed,tbottarc asgieai
1 finner may be as they are,now whereas God mi||tetav<
raid depart from me thou vild foul, thou pafljooace foul
thou filthy unclean foul, I fay, this found aiig|hc hm
been in thin eares« but infl^ad nf rk^i
■ ■ ■ I fc ■ I ■ ■■
m coming to Cbrifi.
fpiricof JefusCbrift in the fnioiftry of this word calliqg)
ochee/x)aiecomc,yea,HedochQOCondycal thee, but
heindigtveH theeroany rules, how choufiioukleii come
CO him. If a Prince flial firft make a proclaoiadon for a
fcbdco cooiecohim for pardpny and flial fend to him,
andmake out many rules bow heflial come^ and direft
hiiD to fuch a place, what a mighcy incooragemenc wouU
Aisbe cofucb an one co come in. Now c bis the Lord
Cbrift hach done cochee, hehacb nocbniy proclaim^
diache ismediacor between God an(jltbee^ but be hath
lent bis fpirtc co cal thee, and he bath fenc his mefferMr ^
CDgfve thee ruW bow co order thee, tbac thou iSiouJid^ '
take heed of fuch a by way and fuch a cuming,and oblierve
tbefeand cfaefe things for thy help, thus Cbrift bach done
£or tbee. tf the L(^ doch give diee a tiearc co aof wer co
Chriftf cal, know, tbac chis calling co chee by Cbrift in htt
vord, wil be no ocber hue a forerunner or that cal chac
Ctt ift fhial mAe co chee an6cher day, There'sa al, come
coiBeal ye chac ate weary and heavy Laden, and 1 wil
gireyoa reft. Inherit che kingdome prepared for you.
This ts HTorch ten choufand worlds, and when che foul
aiifwrnrohiscai, fuch a foul may go away, and be com*
fort^ that Chrift wil cal you after anocher manner. He
aiitbt poor laden foul to give you now reft, but he wil
cdyou afterwards before men and Angels corectivecfae
inheiicaace, Come not to reft only, but come coauio-
Iftricaace, che kingdom prepared for you before che be-
giomgofclicwerkU
CHAP
•\
"••w
1^6 Meam$9 irdw Siimrf ttChrift. {
CHAP.XXIJI.
7^m means to draw Sinmr/ta Chfi^jiMmhf ThMs
J. "He fh^t cdtU usjk. the $€\i i^Q^d. it ^i§
(Sir nefr ^i{}nfmaH ^ ( tx?herem tbr^ firpp^ ^^Tgf^
ment/ 4fle ufcUid^d. Virft^ Ibe tenter of Qodf
^lor^iftal^n ^»va> Secondly j TH^h infynfeljt.
fnfhrud to do good HtfU fhe Sent efmm^ > iS^dhy
In WfiUktg ^^ divine nature voi4i the bnikm^ b^
bath done a greatet t^or)^ than tofave afanU ) ]
VtktiHtnedii^ou 4. iie dfferwj that Pt^ ^bHiU
^o^ie to bim. $« Tb$ foul g/Hs infinity goqii by
c(m}sigto Cbrijt^ infiancedinfm^.paWf^^atJk fi*
We are miferabk in oht fihe/. *h Chrifi mlter^
tainly receive tbem tbat come ^o bmi»bkb k efem^
ed in tbr^e particular s^ S. Wifiand ingr^ m^ of
Cbrift. 9. Tbe not coming to Cbrifi wH 4ggra*
n)ate all other Sins. Wptb an anft»er m^pjome
Ohj0ionf.
NOWcb^c whbch foUowes 10 be fpokenuitfioincbis
feGond f)4rc of tlie wa% cbe iovicftcton ic tdl^ ir
the drawing of che he arcs of linner$tQ cofoeio Qn^A^
che work ci^c we have to do, is, that in Lukg i4. 1 7.' ^e
fentbnfervants at fupper time to fay to tbtm tbat i»ere
bidden^ Come^for cX thing/ are novo ready ^XYiext che gof*
pel is fee out unco us by a rich noans making a great wed-
dingfupper, and when be had prepared al his dainties, he
mids hts fervancsto invite che guefts, faying, al things
areready> this wedding is nothing elfebucche excellent
things in che Gofpel,the excellent things that are in Cbcift
andtbefervancsare theMiniftersofcbeGoirpel, they are
fancouccD cal finoerS) cocalcheguefts €0 come, for a!
fbic^ace scady • Socben In the name of Chr tft I x:a 1 unt c
al liden ftoneis co come tx) Cbrift; And for the drawing
of die foalesof cbofe chac are cbus laden^ thele feveraj
are CO be propounded.
ARG. 1.
Ftcft, cooiider who Cbr ift is chac ca lls^and what he is ;
Cone to me, faichX^rtft. Whac is Jelus Chr ift tbac doti
, al 70U CD come to him ? The ve^y kno wledg of bim, wha
heiK, would beamigbcy argument co prevail wi'h ch(
beaiccocomecohiito) hethaccalsyoutocomecobioi, i
cheSonof God, Ihdi fecoBd perfon in the Trmicy, ch(
hpgteicfsofihe glory of God, chedviraAerand imag(
offaiiperibn, aiteiifaidcobe^ m^b. i. 3. He ise
^ wjch Che Father, he hach the glory of the Father ii
hifldy fat ts the glory of hetven'indearth, the adoration c
Angeb, behadialfulne&ofal good in him. Ifagrea
Fdnce fliould cal co you as you go in the Greets, and fa
comeco me, would noc you prefently adrefs your felve
to make cotv^sds him, co go to him ? know, when Cbril
oUs you CO come to him, it is more than if a I the Ange
in heaven (houldftand together, co cal you to come 1
bim. When onoe the foul comes to know who it is cb
lis, cokno^ the voice of Chrift, and what he is, it is
mi^cy argument CO work the foul towards Chrift. . Ei
you wil £i^, alasy Chrifl: is fo glorious, how (hal v
coroefohim ? his glory is enough to overwhelme us,whi
fheAngdsdid bucappearehi ibmegbrious manner,
veDfooae of che|)E^ophecs and holy mcm^ were not able
ftndbefgvecbeni, ^ cannot come to Chhft becaule
hitdocyw'
Tteefiope know, in the fecond place. That as he is
gk>8loa«mihim£?l^, the'luffte of heofven, ib h< hath tak
ourn«ciite.i]po»hiMfeif| he hach cfoched bimfelf w
McftatMS, afld hejvfdunicedincoanhypoftacical ui
Oft with ui^ lD4temade<hefamejperfon,. ye^, foto
158
Means h dr(g> Sinntrs to Chtl
the fame pecfoo, cbacche fecond pecfon m Trinicy is, co
be of cbe pecfon chic be is, chac cbe foa of man ihould be
the fame perfon diac cbe fon of God is^ chis is cbe greaceii'
miftery in the woild, and ic is the gCeaced work chac ever
God did, abuidanclyr greater chan making^ heaven and
earthy forGodcouniteournaturesroneereuntobti fon^
this God bath done, fo that Chrift that calls you to come
tohim^ is no: only' Godbleflfed for ever, equal with the
fadier, and fut of Glory, but he is your kinfman, be it
your oeere kiafnian,that hath taken your fieih upon him.
Now had you one chac %9ere neec a ktn to you, that were
advanced to be the Emperor of al the world^nd be fhould
cal CO you and fay, come co roe, would you noc make co-
wards hinqr? Jefus Chrift hachyour natuce in heaven with j
him, andicisinaniypoftacicalunion united co thedi-|
vine natuce, and the fulnefs of cbe Godhead dwels bodi- |
ly in him, as in Ct)I« 2« p. Now icisbe thaccak youi
to come to him, cerainly, chere are greac chiogs in him,
and to be bad by him, as you (hal fee more by and by.
Now confider this one. particular, viz. Who Cbrtft is
cb It calls to conoe to him, and in the confideritioQ of chis
cbere are two or three mighty ftrong argumenu to prevail
with cbe (oul to come co Chrift.
Firft, in that Chrift isthefonof God,aodyec man,
God man, fo united, hence the cerror of cbe Glory of
God comes co be takenrji^ray, fo as poor .wretched flefli
may be able now co converfe with God, being vailed with
our own nature, God beingVaikd wkh fle(h. Ic iscrue.
if God in his own Glory, as be is in bimi^lf in cbebigbeft
heavens, (hould cal us co come co him,we mi^c be aBraid
leaft we fliould be overwhelmed with bb gUxcy^ we can*
nor ftan4before him \ we cannoc look fo much as upon
the ((lory of cbe fin, how iSial we be able to go co cbe body
of the gloryof God i Are we dbk to go co che body
of the Sun i No^ ic would bum us up 9 how an
we be able (o go Co che glory of God ^eu i Nov
because che Loid knows chac his okxy ii fo crcac.
I
Afeam tadram Sinmrs HeChrifii
cmocofhis gretcnds, (houghwebefraiJfleih^ yecthe
Locdbacb done cbac which may eacourage us co cocne co
hiflDy for he hach vailed hts^lory with Human^Nanire,
and cherefore we way now through CbrM be able co
Sand befoce,. and coaverfe with the infinice glorious God.
Thisisagceacmiflery, chegreaceft, that G(xl bach taken
our flefh upon him, and vailed bia glory wtch our flelh,
dac he mighc have his terror caken rcom ks, and we may
be able co come co him^ here was one fpectal end chac
Qirift was made man, chac cbe Lord might deal wich us
iDamore familiar way, cban ochecwifebecouki.
Secondly J In chac Chrift chac is God- man, an one per-
foD, cals us CO come co him : hence we have this Medita*
doo. That cercainly, cheLordisin&idy inclined co do
good unco Che Children of men, cbis is a mtghr y incou*
fagooenc for all poor Souls co come co Chriflr, for when
cboQ heareft, chac Chrift the Son of God is made man in
one perfoo, by chac thou, may'ft gather this for cby en«*
coucagemenc, cbac cerc^inly God is infinicly inclined co
do gMd unco the Children of men^ God would never
have wroughc fo ftraoge a work, as co untce our Natures
incdone perfoo with his Son, if be bad noc meanc co do
fome lofnice good unto mankind ^ the Lord bach giveh
amoftevideocdemonfiraciooofic, in unicing roans Na-
one CO his own Son. As if cbe King fhould te pleafed co
marry bis Son to one ihac is che ne^eft Kinfwoman you
have, vou woukl by chac gacher lucb an argument as cbis,
and all your friends would conclude, iurely the King
doch intend much good CO cbis family, diache isftrongly
inclined co prefer cbis family : So when God is pleated
comairyhis Son to our flefti. Yea, to take our rf acute
• 41IC0 a nearer union wich him, then cbe Wife is caken into
che Husband, we may gacher cbis argumenc^ and con*
dude. Surely, God doch tocend much good unco the
Childiren of men, and therefor^econw.
Thirdly, . From cbis coniideracion, who Chrift is;
GodmaidfeftediDCbeflefli, we may gather this tncou*
racccnenc
«»-•*
•^HHH
i6o
— ■ ■ ■ ■■ ■ ! I ■■ I I ■■■■■!! I wm n w^. I ■■■■■. i M , i. , ^
*iiip
ragemenc co ooipe co hkiit Thacdie Lofed munkiiii| che
divine Nacuce wich cbe Human in Cbrift, hadt- acot
already agreacec wock for the Childcen of (nm, cba9 the
fa viug of cheii: Souls comes to; cbefavingofchyiSoul laa
diificulc work ; cbou chinkeftchus, Alas I foe me co come
and cbink to be faved by Chrift^ this is coo great a cbing^
coo good CO be true), it is not poflible cbatever fuch » poor
finner as lam^ ihould bs raifedco the glory chat I bear
of in the word, chac God will raifebi^Saincscinco^ chou
chinkefl thac cbe Salvation of diy Soul is io greac, andfo
migbcy a rhing^ and therefore char perhaps doth- fom^
whac difcqMrage thee in comiog : burthen^ when cbou
heareft wbac Cbrift it, and haw God* hack uniced-cbe
divine and human Nature co^fetber in one petfon^ froni
chence chou mayeft gicher this incouragemenr, chac 6od
hath done a greater work tlian to fave thy Sou^ for foic
is: Ic is a greater work for God co unite the divine and
humane Nature together in one perfon^ than to fave all
rhe Souls, in the world As if Chrift Aould&ythur^
Oh, . Come co me^ know what lam^. 1 am t he<Son of chf
Father, oftbe fame Nature and being, andlamltkwife
mademan^ God cbe Facfaer hatbuuiced mydwineNa**
cure to your tieOi^ and in this faehacbdonc a greater work
than Che faving of your Soub^ ia^chi^ he hatbfltewekt
what ihcencioDs he hdchforthegoodofmahkind^anditf
this the terror of the almighty is taken away, atlachec^
fore come co me, that is che firft Argament, come
to Chrift,
ARG. IL
J-:.
Secondly, Come co Chrift, Why ? For Cbriftbaitf
come CO yoa> cb you come to him^ for he hach cometid
you '9 chat Chrift migbt come to you^ be bathr even tomf
J as ic were, from cbe Bo(omeof thefacber, and for a^ctsij
^ was williAg CO have his glory Eclipfed^ to come intocbj
wotU, tobeiflcfae tom» of a-Stcvam^ tobe jna
MftUff £» dram fimer^ ^ Chrift,
wtmrnmrn
i6i
coodtcion liere inchift world, ChrifthachfufTeredaibfe
bcooungcoyoUj^ than yoa can poflibly fufFec in going co
bin, Cbcift is cobcenc co come fccxn the Father co you,
vfaac is ic chat you can gofrom cocomeco him. Heis
faid 10 the Book of che Canticle fy co conae leaping over
cbellouncaines, he comes leapingover all dimculctes co
you, if you chiok chere are fome dimculcies in your going
coChrifty knoW) chac chere was fiirgreAer diiRculcies
dac hy^in the way in his coming co you, hue whacfoever
d»re was io che way, be was refolved co go chrough chem |
al^ aad did come^ and was here in cH world, in che I
flefli, chac be might fave y oii^ and be that is thus cotne to *
yoik cals you to come co him*
ARG/ HL
Thirdly, You muft know. That Chrift is the great
MediiCor that is fet between God and che Children of
men: it is he chac hacb isidercaken cbegreac work, che
gccac<ft work cbat esrer was in the Workl, co Mediate be-
cwecn che infinice offended God, and your finfiil wretch-
ed Souls, for through your fins (here was fuch an inftiice
(fiftanoe made between God and you chat it was impof-
fible you Ihould eter have gone wkhout this Mediator.
It is an argument of mighcy ufe, Uti^ly underftood,
and Acoudily confidered of, che van diitanoe chac fin
hatb madiebetween God and finful aeaturet, dan they
can nevac come to God, hue through the glorious Media-
cot chat is come ioco; che world, the Lord Jefus ChriA',
God and man, cbat was made by God the Father the
Head of the fecond covenant, and hath undertaicen to
oaake up all thewroBg^ thac our fins have done unco God,
copaonetbewrathofQod, and cofacidiethe ;ufHceof
God, it is be that hath undertaken co make peace be*
cweeo the Facber and you ^ and ic is he chat cals unco you
fiooGiiiecohim* If rhete were acompa&y of Prifoners
indacger of Death, and cme ihoukl come to che Prince lo
OHdiate foe tfaem, co oiake peace betweeo the Frii::;Le and
cbem, one t^t the priCooers (hcMild know co tie the only
i62 « MeamtodrakSimterstoChriftB
iSoRoftheprince^ che delighcof his Soul, andheisfent
by che Frioce bimfelf co come co make peace ^nd under*
rake ic for cbem, and he comes unco che Prifon doocs^^nd
cals CO che Frifoners lying in cheir dungeon, and f aies^
artfe, and come co me, hearken whac I mal bring co you^
obferve my direftion, and peace ihall be made between
che Fcince and you, you fhall have pardon, . you ihall
have your lives ; would noc chis ftir cbem up co hearken
unco him, and gceedily co come unco che grace ? Chrift n
come foe this very end, chis waschewonc cbacGoddie
Father fenc hinnnco d^e woi:kI abouMo be a Mediator be*
(weenhimfelf and poor, wretched, hfiful creacurei, and
now he comes unco chenq, cals unco tbem^ and faies, come
CO me. If you did buc know whac Cfarift was, and whac
bis work was intoming inco che world, it could noc buc
tnighcily draw your hearcs co ^ome eo him when he cab.
^ ARG. IV.
Fourchlyt Come co me faich Chrift, for if ever there
were any c^c deferved co be hearkened unco, and co
come unco when he cab, certainly I deferve ic i For I
have noc only come robe a Mediator, buc che truth if ^ it
hath coft me my blood, I have manifefted fuch Love un-
to you, that 1 have laid down my JLife for you, I have
filed my moft precious blood, I have been willing co be
made a ^oirfe^ and all for che &ving of your foub ; my
Lovt bath been mor^ to you, then to mine own life, fix
that was hkl down for you. I have undertakien, indeed,
tomediacebecweenmyPacher and you, but ic bach coft
me much, yet in Love to voulhave thus done, all my
blood ir filed, che work is clone, the price is paid. Come
to me chat you may have Life. And this is the meaatog
of chat foremencKMied place, The Servant is bidden to
go and invite the Guefts, for all is ready, foliere, the
workisdone, Chrift hath dooe^tbe work, there could
nofi Ife t.hat argument to our fore Fachers, ^/Ofrabam^
Ifaac^ ^Jacohi they could not have fuch au argument
to dra^r ch^n, Chrift could^ noc iay to cbem, Comeco
ttmtn
taef for I have DOC only undecukea to Mediate bee weeii
cheFachecandyoucSouIs^ buc I have laid down my life
fivyoci, fliedmy blood foe yoii^,lhave paid che price
aJcody for you, I have purcbafed yous: Souls, Ihave
done die wbbl wock,. ic is finifliedU Buc now there is
diis Ai|||uaieoc co draw y cue Hearcs co Cbrifl'^ for (he
wQck is finifhed, che greaceftwoik^bac ever was^ ocflial
be uodercaken in che Worlds che greaceft work of all is
&uOxdL and upon che finiihing of this work, Cbriftcals
youEomi^lf^^andiaicbj (^omecome.
t
ARG. .V.
Fifthly, Confides: (he infinice good Chac your Souls
ihall have by Chrift in your coming ^ him^ this dra wech
the Hearc indeed, nor only coiee who ic is chac calls you,
ftv commooly when we hear one cal,we wil ask,who cals,
aodifkbecDe cbacwe expeft good from» wecomeco
hiok C T^< v^ Ihewed already J Buc chis argumenc is
from che infinice good chac your Souls Ihall have when
you come co hicp, che very firft momenc you come co
b«i0 you will be bleiTed creacures, chere will be an in^
fioicechangeofyourcondicioo, forcbnfidert
Firft, If chere be any good co be hadf in all che mercy
diac cbere is in God himlel^ if chere be any good co be ha d
ioGod chepacber, in che divine eiTence^ iu che infinice ,
ecmuil, firft- beii^ of ^il (hingSy ic is co be had by cdming
imp Chrift^ for ChrUl faich, in Jobn^ 149 6* %o man
cmtf wito tb^ Vatber^ but by me. lft)u cannoc come
CoGodburbyChrift, as was incimated before, inregaid
of die diftance becween God and us tfarOiMgh fiu^ you can*
fioccoane co God cil you underftand Chrift co be che
g(ea( means of conveyance of all good bqm God cohis
cceacuce. Chrift is che greac means of conveyance of all
igood unco che creacure. jill are yours ^you are Chrift i^
MdCbriftk^odSf faich (he Apoftle, in i Cor. 3. and
cheLaft verfew All chings are Gods, chac yOu will ac*
1 64 l^rf»* » mt^firmers to 0rift.
|ktx)wledg, but bdW come they CO be ours, alldiingsare
I yours, cbac is the bappinefs of chofe chac are come to
Chcift. Hedochnbciay, all things ace God% dhdyou
are Gods, No, but all things are yours, and you are
Cbrifts, and Chrift b Gods. Whereas other people, in
feeking after mercy from God, go this \vay to work, they
go innnediatly co God, and tbinlc that if ever they receive
any mercy or good, it niuft come from God, theymoft
have it from God, but there is fomthing comes^becweeo
Godandycu, all things are yours, andyouareChtifls,
and Chrift is Gods** fo chac Godbimfelfischeiniihitc
Fountain of all good ; Chrift is as it were the Cifterne,
inco which all the mercy and goodnefs of God is to be
conveyed, and beleevers by Faith have every oneaPipe^
as ic were, puc into this Cifterne, (0 they come co have
conveyed all good, the fuUnefs of the divine Nature, they
are united uato Chrift, and fo have all Mercy conveyed
from God unto cfaem, hereisaftrong argument to draw
the heart cocome co Chrift, becaufe Chrift is the greac
conveyance of all good fromche Father unto tbeSoul,
is noc cbe mercy of God (weet unco a Soul, that is Laden
wicb chefiurden of Sin? This mercy you muft have innoe,
Jaith Chrift, or elfe you fliall never have a drop of ic. We
are CO know cherefore, chac by our fins che^onduic Pipe
of all the Mercy inGodisftopt, foas not one drop of
faving mercy for ecemity can be lee into the Soul, and
though we fliould cry for mercy never fo much, and
(hreeke our, yet wearetoknoWj that cbe Pipe is ftopc
byfm, and there is no other way to open tbispipe, buc
only by Jefus Chrift, he is the opener of the pipe of
Gods infinice Grace, lee ouc co the Children of men.
Now if we look upon the Grace of God| we are fitfk co
confider, chac by our fms we have ftopc the current of al
the Grace of God, and ic is only Chrift chac lees ouc this
current, and now Chrift faich, comecoflDie, all you chat
would have mercy. Would you have Mercy ? O yea^
ic is true, we would have mctcy, but we find cfais Mercy
Meant t9 dram Sinners to Chrift.
of God is ftepc by cue iins. Now faidi Cbr H!', come co
me, andbyrae, all tbefluces of ithe Grace and mercy of
Gcd are opened coyoor Souk, we know God is a God of
meityyCheGod ofallcoDfolacion^in bimfelf the Father
of mercies, beis iofioicJy meiciful, fo cbac when we come
toGod, we come co chie God of mercy, the God of all
coofoUck)n> wecomecocheFacberofmerciesy we come
cobunwhoisinfiiiice in mercy^ wbofe Nature is mercy,
CO him cbac is imfinicely above all creacures in mercy.
All die merciful aeacures in Heaven and Eardiincom-
parifoQ of bim are nocbiog, Yea, cake all che merciful
Saincs in the world, chemoft merciful difpoficions chat
were in all the creacures in che world, and puc chem into
one map, you would fay, chis were a merciful man. ^If
ill che mercies, in all che bowels, oFall che Saints, chat
e«er were firom the beginning of che world, were puc;
iocooBe man, would not ybu chink him co be a merciful
man} ifbecalledyoucocome to htm for mercy, ^oi^cl
you not ccxne? Such a man chat hach all mercies, of all
che Saints that ever were in the world puc into him; yec
diisman would be a moft cruel man in comparilon of the
iDfimce meccy that is in God . If we were in cruel ftraices
and had ro deal wich fucb a man chat* had the bowels of
che mercy of all che men in che world', tbole thacaie
inmifery, cbey go ro cheir friends, and fay. Oh! icis
veil did fal mco (lich ^ merciful mans hand. But now
cbou that art a poor troubled tinner, it chou comeft co
Chrift thoucomeift into (be Arms, into the bowels of the
io&iice God, chat is idfinicely above che bowels of all
mades that are eichet in Heaven or Earcb, and cherefore
com&tohiro«
Secondly: Further, not only come unco the bowels
of meccy^.burby coming co Chrift, choucomeft coGod
ataPadier, Ccicnecome, faith Chrift, chouflialcnoc
only coaie co the Father, buc the firft momenc you come
come^ Iflidl prefent you to God as a Child, and God
to youasa Father, ihe infinite Go^ is a deadly enemy
1(58
tt^dnOtK
ly You will fay 9 chis is cbe difcourageoieoc of all^ I
would be glad co go co Chcift, the I^ocd kaowscbia is chac
my Soul panes aftecy cfaacImighcgocoCbrifl!, hue I am
fucb apoor, vile creacuce^ fo Wx:eccbed9 fo Mi£erable
chac icis impoffible for me co be accepced. you celme
chac for an argumenc, .chac is chegceaceft diicouragenmic
oimy Hearc, be^^ufe lam fovile, and becaufe 1 amfo
Wrecched, chis is chac difcoucagcch nae^fcom coming
CO Chrift.
ARG. VIL
•
To tbac I anf wecj in cbe Sevench place. Come co roe
and I will ceccainly receive you wbacevec you ace^ Cbnft
wiU ceccainly receive all thofe cbac come to him whacever
chey are, and foe chac coofider ihefe chi:ee cbiogr, diaa
may make ic plain.
Ficfty The Solemn expreflion of Chrift for tbk
purpofe, chac you have in J0bn^6»^ }7» ^M ihat Ae
^atb'trgweih meffl)$U come to me^ andbim that comab
to me I mil in novtnfe cajl OHt, He doihnoc&yj| he
chac bach been fuch a great nnner, fuch a >ik^K ecd «i
flnnert but he fpeaks iodefintdy, he chac coBOn^m me I
will in no wifecafiour. Nqw chi$ chac is crunflaced in
your Bodes, In no wife caft outy ic iiach a gceacec feme
in che Greek, cbere iscwo Negacives, for cIkw^ we in
Englifh (ay, two Negaciv^ make an affirmacive, ic is
noc foin Greek, for ic is for a ftronger confirmacioa oi a
thing, and foic may be read, He chac comech C9 me, I
will noc noc caft ouc, as if fo be Chrift fhould fay, be
chac comes co me I will noc, I will not caft ouc« As we,
when we would exprefs the fervency of ouc Spirits^ wc
double ouc fpeechj fo doth Qbrift^ be would expceCe
the Fervency of his fpiric, and therefore he faich, be cbac
conietbcome, Iwillnoc, I will noc caft ouc«
Secondly, Whoever chou arc upon coming co him be
[ will noc caft ibeeofT, for chis was cbe great errand tbac
^sa.
lAtms n iramfauters to Chrifi.
Cbcift came into the world for, co receive poor troubled
fouky and coeafe poor liden fiuiertt ic was the very
b»fiae(s chac Chcift came into the wocld about^ ic is the
wodc that God the Father hath fcnc his Sod into the
world aboiic, that be migbc ceoeive fiicfa poorwretched
fiofid oeatiices as thou arCj andif ic werenoc, ehatbe
flmdd receive choTe that come cohim, heffiouid lofe
che end chac he came into the world foTy and therefore he
wOlceoeive you when you coone, forChrift iaies, I Aal
dfelctfe the endofthacchac was the gteaceft work chac
ever was done (inoe the world begaoj orfltalbedonecoal
ecenuty, chat is^ my vundmaktng che Mediation between
God and you ; if I fliouid noc receive poor Souls chac
omecome, rbac greac work wouUbe loft, thacwork
wfaecein my Father and my felf is fo much glorifiedf foe
cMiisdiegkiryofChriftcodolby and Chrift fawthcre
vasfooaiKhgiory to be bad this wayt that it did move
Chriftco come mco the wocUl, to take fuch a courfe as
chb is to Cave Souls, Chrift knows that he AouldcoaU
ettcnicy be magnified by Afigels, for che faving fuch Souk
ssdiouart. Yea, Chrift knows, chac che Father wil love
htamore^ for he fates. The Vatber love/ me^beamfi
I Uadd^pmmy Hfefcriht Sheep^ John, lo. 17* Ic is
(hat diac will delight God che Father, ic is chat chac wil
make God che Facher co delighc in the Son, ic is that
wheicdiv Jefos Oicifc gets the very end of his death ; til
hshsd laid down his me j till he had made his Soul an
offering for Gn, he was noc (acisfied. Thb is ic chit fa-
Mai bimf chac he fhould (ee his Seed, and amongfc
odiec% thou ate one, cfaou chac comeft toGhri(V| thou
aie of the Seed diat Jefus Chrift isfo fatiiiied withj thac
j he Mines the fery end of layiff[ down his life for chee^
'aBl(xccuDly,Ghrac will noc caftcheeoff,bne wil receive
thee and thciefece come CO him*
*Tbkdly, HewtUreceive chee, for be hath heretofore
caoMliBvife wretches as dxNi art l
V4M1 mM r«tf . TftPMk «rfl« nffVMT anir tnit^mm «r^ are. I
'^>*'*w4l«afa
4^
■«<«>
^70
Means to dramSimixs ro Chrift^'
-V-
\ Its true, we may ^ and ougbc r6 j udg our Selves as vile qs
{cbeworfti (hough we have noc con'.micted £uchvijeftn8
cue wardiy as others have^ yet becaule we know roc cbe
Hearts of other men, nor dp we know what meant others
have had, therefore y/t are to judg ourfelves as^vileas
any : but know, chat Chrifl hath received as bad as chou
act, chofe chac pierced Chrift^ that fhed his bloody Chrift
received 30001 of them in one day, he received three
thoufand in one day of thole that had inbrued their hands
in his blood ; and the ftory (lands in the Scripture for an
everlaft ing Monument, to tncourage poor nhnera to come
toChrift. »^
Andbefidesy though chou arc, a vjle finner, and a
wretched creature, yet know, chegreacer thou haft been
in. thy fin, the more will the Grace of God 10 Chrift be
magnified, and certainly, cbere is in Chrift fuch a Grace
as is able to fwallowupgreatfinsas well as lictle^ as che
infinite Ocean of the Sea^ is able to fwallow up great
VejQTels as well as fmal : were it not a filly things whm
we were to caft a Velfel into the Sea, co (ay it u coo
great a Veflfel : God is willing to have his Grace magm-
fied to thee, though it be to the hardening of many choQ*
fands. If there is an bfinice Ocean in God ro fwallow:
up gceatf as well as ^mal fins, io long as this keeps thee oflf
from coming to Chrift, fo long thou dilhonoreft this io^
finite Grace of God in Chrift. Were Gods mercy only
fuch as his ^common bouncy is coocberof his creacurei,
this might keep thee ofF, hue now, it being the infioice
Ocean of mercy in his Son, and purchafed by Chrift^ ic is
an infinice difhonor co^ the Grace of God in Chrift co
ftand upoacearms, andnoccocbmetoCbri(|, whacdcA
thou chink chac mercy is worch> tbac cofc the Blood of
Chrift? Thouchinkefcthouarcagreatfinner^ and that
it muft be wonderful mercy that mufc fave thy Soul« Ics
true, and it's well thou thinkefc So, but now ooniida.
fiinher finner, whac dqft chou chink of che mfi;qy chac
(hall be as much worth, as the Blood of che Son oiE God?
IdcoMS to dram firmer s t» Chrifi, \ 7
For bim to be made a curfe focfinnersj, will thac dote ?
tf cbac Will do ic thou mayefc come co him. How much
dofc thou chtok the meicy of Cbr ifcs coming co cake Mans
Nacure upon him is woccb» co cake ouc iinful Nature
upODhim? If he will do it, cbou mayefc come co^Ibrifc.
Yea, Fuicber^'knowi Tbac the Lord Jefus Cbcifc ne-
verteceives any cbac come co him^ buc Beggars, none buc
fieggaiS) none buc miferable creatures, none buc tfaofe
chit are MTcecched, ih^t are silt^y andChrilcdid never
yetfrom che beginning of che world receive any man upon
cfi^ teanrn, Kcaufe he was noc fo vile asanocher man,
tsthuSf here is one cbac is chusvile, here is anochercbac'
Itogecbei: fo vilej I wdl receive him upon this
[| becaufe^ be. is noc fo vilc^ this was never che
; buc when be receives chem, be receives cheniupr
00 firee Grace, and cherefore iris npc bow vile cbo^art,
foe chat is cbe Glory of Cbrifc Co (ave vile aeacurq;, and
hefaves none buc chofe cbac come asBeggars^ chofe cbac
come and do fee cbemfelves> as vile wreccbed, worthlefs^
Qovortby^ miferable, damned dufc and Aflies in chem-^
felves. OfAy fuch are objects for che Hearc of Chrifc co ^
be fee upon > racher make ic an acgumenc co drive thee 1
morecohim^ ^%l)afvid^v^L^ in cbe 2$. (P/^« OLord
banxmercy upon me,pardon my Sini for it ifgreat^ So,
Lord, I am vile, lam wreccbed^ I aq;i unworchy and
therdbre I^ord receive me^ Lord, therefore I come unto
chee, do noc fay as Veter once did, Mafcer deparc from
nielamaffn&d Man, No, biic cbe crueh is, he fhould
racfaer have (aid thus, Mafcer^ Come come, or Mafcer 1
come CO rhee^ becaub I am a fmful man : So thou
flioaldefc DOC fay> OLord, deaarc from me^ becaufel
amafinful oeacure. Or, Lordy do .thou come co me^
becaufe I am, a ftnful wretch.
And know, chac upon thy coming co him tboiiwik
bave wonderful welcome, Wonderfiilgreacentercainmenc.
above all that ;^y Hearc can thitik of. O che great im-j
facacioe by Jefiis Chrifc, of dipfe Souls that come to bim i
imm*,
[
' - • - ^— *" . _ - . ^ ■ _ _ _ ■ _ ■ ■ .1
indchttis th« vdy Rbalbti \v)^y )}O0t rnttiH% it tirtit
grftctinvbfiodj hivetbett HcaitsfoBIled^chjbv, he*
caute at thfeit iitlt cbmitijg cO Ghhft, Chrift dcrt!bjg^
tivtta &idi «r6iulei&l iitibracerAetlts, til chiy t»tii« to te
nMcfeStteAg^MrUed, «o4 tliten {iteth^fyiB Cfatiil wlUtm*^
livle ttUKc by Faidi. thah by fence. Ic U in file
Skdi«s&cbe Birth wNatucc, Chiitdhai whentS^tr;^
t& bocn, ctity Ihbtke up ta^Iy ; t^ « Child
(hit tomn v«i7 little out oTthe Wdriab, cottie tb fea
qi^tetofiTeacvltb:, the Child k fliocYI]paigtfettiMaL
you may file ic t great deal calNs', and Inggei^ evay tiinb
idd^afeo, butcne icacteD;^ats 0)d, and kig[«4gtlidfc
foAitiditfaeAasa^the ficft. and the^ajfon ^i^^Jlg^
ircobt^ ducof the vOttn Wclknb, it tasM aoc ufinRlT
Natdte did hdc imfMk to ftrengthen it M itio^i lb
itita, trtiendieyieoAiecbChciftat iiift, riiey fli<MetiU»
and fE6W cdfoAinlatjgMhdit'ofSt)!!^. and dieydpfo
fenfimy peceeivie, Vea,andodiecstlofofturiblyttt(r^ivt
a ^eaijer gio#th at cbetc'fitft coming than'aftenmdi,'bfr>
caulb When tb^ firft Cottle,. Cfatlft will Sttebgtben ttiMi
aftateft all difcduc^gemenn, Chcift will n^e youteddcdy,
Chtffi: will noc ii$ticad yoafol: youc fbitnec fhtt, and
lay. What ! ydu that have lived aprt^ane'lif^, a mr-
fltauic oSmy oidinlinoe^ a Icomurat my wallef,aiKl«fc
tayTfeopk, Quilt will mxtipbcaid the Soul, buctew^
be tiftidec of you, tg ^ill pa^ by yotd: fms, and healyout
imtkat^ Hk wiBnot bnaXtbebirHifed*^edf nor^rtfWi
ibefmaking'PlttX,
AR<3^ VII L
Ei^Iy : l^utdter, Co&fider^ the Infinite &Bik
Soul hath of Jefus Chidic, and dietefocb diat
drive tbeecohuo, if the odRt Argument do
thee, Oh! Let chic dnvb thee to Jefltt ChrlTc, dMU
an undone creatuie for ever without Tefu$ Chcift. all
metcy in HeaVen can do ^eno good Vi^Ukkit Cutft,
theOtdiDaiKescaiidQthiteno^SodtrUhouc-CBrtfl,
I MhMs f» ilti»\Sinmh h thrift: 173
die ducks dmuperformeft can do tbee no good witbouc
CbaR ; foe before tboiirom^ to Jeftisilbrift^ there is
DO Fcayer^ do Duties chac ever chou cendereft up to
Godf chat can be Siccemed, and this is a fad condition j
cbacalllfiyDcirieij tny Prayers, my fervices, areallcaft
away tiHi come to Jefus Cbrift; ' Certainly, this t&ib^
for thou tatilk kotm^ chac Jfcfiis Cbrift is not only t}ie
gtttcecmveytriifaUgbod from (sod tous, butalfo^ aU
thac oDam to us from God, nmftgothrougfahim, andj
d«efoct tfaene iscaufethcu ftotddefthaftentoOirift^
mlaevcrteacquiecalltfay life^ cil choo baft foftie cohi-^
foctaUfei^idencedMtchy Hearc hath tided with Jefus
Cbatk lAffct is ta nSaUtt neceflity ^beeaitfe al Ordinaiices^
DociiRj ftrvice^ ivhatever thou do(c^ dodi tbee no good,
cS thoo coineco Ghrifc«
iSitday : Tea, Furcber, Cbrifc is fuch a one, a^ all
ebecreacures one dary will (lie a need of him. Yea, ^11 that |
live under dhe found of the Gofpel, rhqrfhalt Tee a need
oFUtn^ and they Ihal curfo chemfehes diac wfaeDChey
|fv«d under the found tiftheGd^e), ^tid were called ta
Mat CD Jefus Chrif c, thac yec not wicbfcanding chey
w0Q3diftcltRe cfaemrelves in the lufts of their ]rgiric$,Chrifc
Ctfoefiokn Heaven once co us in the daies of bis ftefli, hue
know, thac Itfus Chrift fliall tomeagainin bisGIocy,
widi aU his Angels, all bis Saints about him, and fhen
howliaMy wflitbdfe appear, thac in the thne of cbeir
Ifive^ iirbenih(^'i^ei:eaUedby the Mintfcery of the
JGo^edid dxne to Jtfu^Chrifr. Wben Chrift cobaes'
schuf hrhb Glory, perhaps you^ould tbeti^U go to J^fusl
jilSbrffc, noTrietid, ll you will fcay till then, ycu will
llnrtomherY^HceftoMCliiUi:, he willtioc come to call.
ifonersctrccdieto^him then; but be will conie to bid chemi
4ft(tttc ffom'bibi, ^ alt chac the father gives him do come;'
Udi%iiij)iefocethen« 1
iMOtUi t^drtm Sinners f Chrtfii
ARG. X
Yea, and yec furchep, let me eel you chis, chac wbilo
you have beard che word of God by a poor minifter^ in
the name of Cbcift co cal you unco bim, to dra^r y<m co
come unco him» if you ihal rejeA chi&ipviucioD, an<|
ocber invicacions, chac you bay^ by che mioifters of the
Gofpel^ knqw chac of al che fins chac ever you c$xnmi€ced
in al youc lives, this Vil prove cobethe greaceft, char yot|
haveilood que againft chis invicacion, icis cbac chac wil
aggravace al youc fins. Ic may be fome of you may thndCp-i
welyChisiS'an incouragmenc cafinners, we are called c6t
ChcUl, and we are could, chac the vileft may comecq
him, and Chfift wil receive thenu This is wel, bift ym
if chouwilc rejeAcbis invication, and (halt yetjpc cue
cby bearc to other vanities, and.c^ che facisfying of thy
iinful lufts, thislfay, this inyicacion of Jefus Chrift,
wil be cbegreaceft aggravacipn o\ al chy fio^riiac ever cl)du
Commiccedft in al chy lif6,tby wboredome,thy drunkeo*^
nefs, thy fwearihg, al thy iabbath breakings wil not be
fo heavy upon cbee, wil noc be fo deep upon che fcore as
one re; edtion of Jefus Chrift calling chee cocoaie co bim^
and therefore take heed of abufing the grace of Cbrtft iq
calling you cocome cohim. t^orknow, if there could
be any fign given to know who are Reprobates and whq
not, I would rather piccb upon chisfigne;, one that ihould
go away after the grace of God is opened to him^ and be
invited co come co Chrift, onethacihouldgoawajirnoc-
wicbftanding bardned in fin, I/ay, lihouid rather picdi
upon this chan any ocher figne. There is nojfin Jhardeneth
che bearc of God more than this* I wil'givryou one Scrip-
ture for this. ^InLtfJ^. 14. i6>i7« When God as toe
mafter of the great feaft,rends his fervants and invicer met}
CO come co cbe.wedding, thacis incruthcodocbacchac
I have been doing althis while co invite poor finnecscd
come CO Chrift. Now divers make excuiesi Tome bad!
bougfiq
liemrtQ draw Simers t9
^75
boubg^oxeo^ others bad bougbc farmef ^ and ocbocsbad
mairied Wives, wel; marke ( at cbe 24» verle^ the doom
of cbc^ chac dul doc come in upon their invicacion, Vm"
//((kidiGodJ tbofe men that vpere bidden Jhall never
ta)e of my fifppcf^ Wbac ! faicb God» to bis fervancs,
baveye invited them co come in/ and wil they not ? No
they have other thinjgs in their beads, their Farmet, their
Yoke of O^oeDj their profics and pleafures^wbac wil they
rejedfuch grace and favour, v/hen I invite them cocome
CO the marriage of my fon, verily, faith God^ theyfhal
never have any good by Jefus Chrift. Oh t it were a
dreadful doom to be paft upon any foule, Gtxi forbid it
ihouldfae paft.upon any foul^and yet when we come to 6-
e of God in JefusCbrjft in the miniilry oftbe
canooc fpeake of it without trembling hearts,
:e, leaft iome fliould be hardened, and Co God
by their irefifting of this grace of his, tbisnaany
aod this woman chat fits upon fuch a ilool, that is not tur
keo with this Oiace of GodoflFered injefi^ Chrift, they
ftal never raft of my (upper.
Beloved L Sermons of mercy are noore quicker, than
any otha: fiennons whatfoever, men and women may fit
under a miiufter of the word , that may preach mapy
wholfoine points of Divinity, and many moral truches^
a^uoft dirunkennefs^ fwearing, prophaningthefabbatb,
deoeii, cozening and cheating, they may fic along time
underfudia minifter,and Godmay be patient with them
though they do not obey the voice otthe minifter : but
DOW, when the Lord comes to invite men and wonden to
come to his fody let them look to it then, God experts
that tbey (houldfal down before that infinite erace ^ hi»,
and Ihould admire it, and their hearts fhouid be taken I
with it, and they fhouid joyne with him, and fay. Oh I
Lcxd, we come, and our hearts do clofe with this boun-
tifulneb of thine in thy foQ,8c the negleft of our not pro*
fiting by (iich (ermons, and cafling^out wbac we heare^
Inxittw it Dais boisx us doth the auickeft Teal up mens ) -
17(5 MeoHi f itdt^ Sinntrs M Chri^.
heaoico cMdemnacion^ Te wil net come tome that ye
mig^t hMe l^e. Wliecfore cakein what bach boen (po-
keti CO you, dtid l4bM CO work it upon your beaten
^fl. You wil ky^^ere are many thiwr that bow
been^lign topoorfinnerj to come to Chrift^ftbefe Hnng/
befo, triMtkthereafoHtben^ that there k no more ^a$
cometoChrifi ? boi9 comes it topafl tbdtriife heart/ of
men and women can fiand out againfi fiich offers a$
ibefe.
Anf% Would you know the reafon, Chdft bim{ei£
giyeskyou, in John, 6.45. afcechehad b ^*^ '"^
fometocothe to him, and cold cbem chac
bMid of life. Jefus anft»ered and faid i
noirmur nM among your feUoes, there were ,
muted againftCbrtlty abdChrtfts words did not (nrevtii
with them i nonfatvel, chat cfae minifters of Clitift do
DOC alwaies prevaile, when Cbrifts words, Chrtfb own.
preaching did not prevail with CDany> but dtey did nnit^
mutathuyiy and went away from bis fermons, anddidre«
jeft his fermons, at che 44, vtde^ faicb Chrift. There can
no man corhe tome, except the father tobich hath fern me
drav^ him* -
Sdieff;. You wUfiiy then, toby ate you fjfe^ngalMk
\ppbUe to exhort people to come to him, t»e are dead, axu^
youbadat^oodj^akgtodeadmen?
jfjtf. To chac is anfwered, God the fiicber docfa ufe
draw cbofe foules chac belong co his eternal etoftion '
chemiotfhyofcheword, byfuch exhorucions ascbel
God che JFather doch make u(e of che miniftcy of man,
fee before poor mifetable fouk, the excellency of
Ghrift, and fo to draw cheh: foules to him} and d
JifyoudobekNietoGodseleftion, God wilmafceii&
Meanes to dram Sitmefs mto Chrift
77
God begin to draw you by che minifhy gf bis word, have
you found God by che miniflcy of kis word begin co !
drawyourfouies, Ob! do noc you draw back again, as
loch CO leave your fms, co leave iucb a («veac pleaiure^
fijcb a pEc^cable luft, buc if God bach caken hold of youc
hcKcs, CO draw you CQ him, OKI do noc you drav^back
again.
Indeed che fctipcuce faicb^m^Mt^ are called^butfitv arc
Cbofen^ few do come to Chrift, buc you areal called to
conoe CO Chrift, Oh/ lee noc chacfcripcure be made true
chac many are called btac few cbofen, if chou findeft God
drawing chy heart, and thy hearc ready co anfwer uQto
che Lord, chac is an arg|umenc chac chou ^rc noc bnely cal«^
kd, buc one of the Chofen ones of che Lord. T here are
three waies chac God che(acher draweschofe cohisfon,
chac be intends fiial be laved for ever by him. Firft he
draws chem by che cord ( as I may fo Ipeak J of Illumi^
nation , by enlighcning their minds ,^ by fhewing chem
whac his fon is. Secondly, Hediraws chem by che cords oJF
mercy. Thirdly, he drawee efaein^ by feccing confcience
upon chem, co put chem forward,when the Lord is draw- \
iqg che foul co Chrift, be makes ufe of che confciencet of
men and women, co put chem on co come co Chrift* O!
ch6u wreccfaed foul, is noc thafc -tike chou* hea^ft in^be
iTordthe cruchof Goc^^- isic ncK itft Wotd" of che Lord i I
jhaft chou noc now a gtacioiB aSkff Isid^ocaftiercy^chac
jtfaou art out of "he! ^im day f and is k, J)Oit a mercy chac
jthoa-art noc drowned in cb^fea? chac chouars brought
to land 5 to heare otr^ moik offer <o~com6. u> Chci^ i
Will chou yec go otv in xhfr fifta ? Wile thou yet
jpche chy lufts*; before at chac ihiimce ^gMid chat is
m Jefns Chrift ? ' doft thou cliink this Wilbe {ieace h che
' oa^ How wik ^bou beabie cd look Godf in ^he facean-^
adttday-1 Its metey cjkft he^deft,' and Mercy <bou muft
btve, or dfediou ai^C^i^%^ter ^mifiola&fe; atfti::wik thou:
(oeStbi^faiec^f OHi^thatlhisL&tdWdtrldviiinyour
miirM fn Mlrvr^ pHc! ^itHrlr. ! Th&ff> l^sirh been I *
•M^
i«8 i^armtiodf^^mSinm^mt^^hfi/^^
'hope by al chat.hachi)ceo (aid^ (ome llluminacion-about
Chrift^ yea^ and fonie cords ofMercy have be^ faftened
. iipon yoQC beaf cs. . Now if God w^uldlxic ft ic up conftf*
Ciictf f ivea omimand tooD^ieoce^ aDdTay^ never (uSa
this fiian^ or cbis womao to bear quiec iUchev come co
my fon, cU cheir hearci be caken oSTfrom al cDit^^ tbac
binder tbem from coming to my fon, kc chem neverlie ai
quiec til^cben, kwerea^py ching, if God would give
clas comroaad co conCcteDce^tha^ fo many migbc anfwerto
this iovkacion^Cbrift, cbac wben Cbrift faitb, come
!C0 lie ye cbac are laden ; cbe foulanfwers^ Lord I
come. ^
mtj andlbofve rep^d bim^ Ibave hem in fime fof
wardneffio€Vine to Cbrifi^ andn^ luftj bave drawn
my heart bdckj^ain^ foryouteluf^ that the Lord ufeib
to be quicl{ vintb finner/ vpben they have rejeUed bif
^racti novo haw you anyvpord ofxomfortforfucb^ if
tbefejhal^ofhe ^t have abufed Qodi graa and metcy^
and turned bad^^Upon bim^ have you any comfort for
If^cbi
I wil onely give yon one fcripcuref or chofe^aad
chac is io Jertmi^$ ^j apd tbe 22* verfe, and Oh I thac
the Lord woald (a<Vea<hi» feripcure upon your hetccii
%etume yeback,fitding children^ andltm bealejfonr
hackfiidimg/* Markj here is the aofwer ^ ^bold toe come
kntotbee^ for tbou^artU^e Lord our Qod. Thisfaipcure
incbenameDfGod^ dp IjDKfenc co you cbac havedSraWn
back from the grace of <Sodj cbac once were ioagood
franoe^ and now are back^fliders^ once more in the name
of God dolcalcoyouy Oh I recuriie cbou badc^flider^
the Lord JeUis Qbrifl; is ready now co be^ chy badc*flid*
ingf, ndw cbeafecrecj^ fay^ Lordl^com^iWd when ctoia
comeft into cby clofec, in;ampre; folemn manner ao^ u%
al ak)oe, rdieiie up chy foul co Jefiii Chra$^ wd fi^^
■^■WV*
i*. . lii
^-.-iJk
c ^ h twiing to Chrift^ refptH ^c.
ImA, cbou baft invited me thii day to ccmeto Chrifl^
iKrarLord I give up my felf, and all that I have and am I
cotbee^ myeftate^ my Body, my honor, and all that
I have to come to cbee: and then, not only tbofegocd
dm^fball be made good, bucthepromirelikewife,chen
Gbriftfliall give yw Bjeft. Thefe times are timet of
diftiefs, aodthesefocefearonablecohearof BLeft, what*'
ever tioables fal out yet if tfaou come to Chrift choii fhalc
befafe tfayfelf^ Cbcift dotfaingage bimfelfcogiv^ReA
intotbySouL
And fo much for tbe Invitation it felf.
CHAR XXIIt
Tbt ^oBrine oMn^ from the dependance of the pro-
miieuponth^Wf^tatim^ That Qodwul have us
iwm we are coming to Cbrft, to baverejpeSto
ourfePvef.
NOv the next Aing that follow* is, the promifc that
ChnA makes to poor Laden fibnecs tbat do come
unio him, fHe will give them ^fi.
^d I wHl fffue jfou^effL
k k COO much for any creature to fay tbust Yea k
wot too much boldnefs and ptefumprion^ for all Ae
Aiigds in Heaveo to make thefe worqi as their own^ for
Asm aH to fay thus. Come unto us, all ye that Labor
and are heavy Laden, and we will give you Beft. Yet
Nttipchiscext, thereis not oniy one that is ^eater than
ffiwwii, but dot tbat is greater than all che Angela in
n, and^ mar that ever Jtved upon the Earth, tbat
}mm nmp wi^ aUje thaXh^Aor and are heavy Ltf-
t««na*w«M«w«rv
mmmmifir^ftimmimK*
iSo
I I ■ I ■■ I M r II ] I ■< .1 ■ 1 / - - ^1 — - - — . ^ .
dens ^ndItt?iUgiveypu%e}i, . They ?re the words of
the Lord Jcfus Chcift, the Spa of the Fatherj^
chac is equal with che Facber,^ God blefled. for ever. ^
He Oiich, Come unto me^ ye that Labor and are heaayf
Ldden^ and I wiUgweyou %^. Thjs is chac.cbacabw
ive are come unco^ The gracious promife.cbac, Cbrift
makes co draw Souls unco btmfelfy. he will give cbem
Reft, And I wiigive you ^eft. And what more fie
Argumenc and Teafonable can chiere be ac chiscixne^ this
time we know is a ciine of trouble, a time of diftuibance,
there is much perplexity and diftrefe in our Nation, and
what will be more acceptable unto us than this, to hear of
Keft? this is cbac that Chri^ doth promife to al them thac
cpmetohim> chacbekeveinliit^t he iaitb, he will give
Ithemfteft.
I Before I come to open this gracious promifej which is
exceeding ful of niarrow and fatnels, as we fhallfind,
when we come co the .opening of ic. ilhalifirfty givie
you one note, brief|yy!&dm the coniiexion of cheiie words
wicK the former. Come m tne^ ye that Lahpr^ and 1 vM
give ycU (P^eft. You fee Cfarift^ that be might draw
Tinners cohimfelf, makes a gracious psomife of that tbic
be knows will do good to iinners at the Heart, he will
give them Reft« From hence the noce is th^ in die
general. . ^
« «
That Qod tpouHhaveus^ efnenvobenppe are coming
toCbrifl^ havefome reffeB to ourfihies^ and Cbr^
encouragetbuf incoming to him^ even to have fme
. aimt at our. ovoii good.
4
That is the note deerly^ from che Connexion of the
words;
1 Before we open the promife (I will give you l^ftj
faith he, if you comi^ to me, intKaeCbrifldpchfiro^
pound chat which be knows will, take the ^AJM^tso^ft*
lers, as a great good um:o chem> co draw, (ImiM^ biiv»
i$ube had unto aurfelye^i 1 3i
jfelfs faeoceliay, tbe cote if ciccr9 That in oar coding,
IcoJefosChrift, irislawfolfoms to have fomeaimctci
i OUT own goody Yei» not only kwfal for of, bat we!
OQgbt fo to dOf for we arc co look upon Cbriftfoas ;
-CbriftpropoQQds himTdf unto nsj not only lawful,!
iliay, to look upon Cbrift fo as he propounds bimfelf -
CO us, bnt it is our duty fo to look upon bim. Now
wbcnCbtift propound^^mfelf unto us as an objcA to i
dnw out Hearts tohokJicdoth propound bimfclf as .
one wherein our fouls wligaine abundaiKe of good^'
one All we fliall get much by. Now though it is trucf [
we (hould Labor to be above our fetves as much as may ]
be, wefliould Labor to deny our felver^ in fome fence^
yet not fo^ but that we are to look at our own
geod, even in our coming unto Jefus Chri(l.|
Nowdiislroigbt (hew you in abundance of Scriptures, ^
ifltfaeTefyfirftcommi(fiontbat7efu3 Cbrift gave unto |
ftis Apoftlesy after his RefurrefKon, tO go and Preach j
throDgbout the world, he faithnnto them, in^I^r^ 1 6. ;
^,5. verfe, Qo ye into all the vQorldy and preach the j
^cjpel to every creature^ he that beleevetb and is ^ap-\
ti^ffiuil befaved. This is clcer, tbatChrift5!^oiild|
Iiave us in our firft beleeving, to have anaimeatour
own good. And fo w^ find fucb a kind ofpromiCe as
diisisintbcTextj In Jer. 6. 16, vcr(e. Tous Qfaith^^
UfeLord^ftandin the walei^ and fere, and ash^for the j
M patbi, vpbere the good vpay A, and wal^jbereirt^ \
andyeft}allfind ^eflfor your Souls. Inqufre sfter thr
good waies^ and you (hall find Reft for y our Souls. ^ So
diatyouiee, God jaopounds juries together wittipfo-'
mifes, t^c Lord knows what is bcft for us, and wh'ar wil
work teoft upon us, and^herefore, for us to think, that
me muft btrt no aime ac all of any good to our fel ves in
comiagtoCbiift, and that it is no grace, but fdf-love
to come to Cfariftfor our own good, thi< is a temptati-
on, Iftieak'thcather* this point, becaufc I know
miafeni it is unto miny poor Souls, whom the Lord
IS
?i£a6;.;:8.4L.^
l%t
r - ■ ■■ , I I
h comug t» thrifts nffeB^
if drswiogaaco Jefas Chrift, the Lord batb itken of
t cbeir Hestrts from (infal felf; thqr wonld floc eo;of
cfaetiitelv<& in cbe lufts of cbe (!efh a$ formerly, tfac Lord
hath made chem willing to deny tbfir owa opmioo^
cbeir own wilts, their own affmionf, tbeir fonner
waiea, to deny themfelves io thecomfofcs^thc thfdgs
of this worlds fo as to prize him, and Cbcift^, attLbis
waies^ the way of Chrift iiiore:than theyi prize tbek Tcrjr
lives here io this world, and td(|br aU this, there comet
a temptation npon them. I DUt, you feek ChfiA'oi^y
to free yoafrom Hell^ and to fave you, and ctwrefoec
it is but fetf-Love, it is no true Grace, becaafe dncyoa
ay me at your felve^, rather than Cbrift, the Dtvilcaii-^
not prevaile with a Heart that is drawing to Gbrift|eb«,
telling of it. Oh 1 but you prize your lulb motttkam
Cbriff, or you prize your eafe more than Chri%or yon
prize your eftate, and your liberty more tbtirChrift,
or your life more- than Chrift, if fo be that the Devil
(hai come thus and tempt,fuch a foul could io femevoh
fure be able to aDfwer,and to appeal unto@od,e and fiqn.
Lord 1 thou tbatknoweft all things knowefticis otIi»>
wife» that howfoever my Heart heretofore went after
mv lofts, after the world, after my eafe and liberqf> and
I followed the common courfe of the world, aounde
thoie things to be my greateft good andcomfon:, yet
Lord, thou knoweft it is otherwife with me now^. mp
Heart is fet for Chrift, and I can fay, from the bottom
of my Soul, with that bleffed martyr LaaAert^ Nbae
but^rift, none but Chrift. Now when the Hesre is
goctljusfarr, one wouldtbiok thou mig^iteft be Aon
the Devil, and come to get aflbrance^ I, faith the Devi^
though you be taken off thw far, that yoo Awt% am
commie any known (in, and you feek after Cliri((, most
j thaa your eftate and your liberty^ yet there n one
thing more that your hearts is not taken' off froai| y«i
donetprizeChriftmofiof all, you feek Cfcrtft tofim
you from Hellj and bring youto Heavefi» thet ieii
I ■ - ■■ " I J I I ' ■ ■ ■ » I . , mm m ^mmi .hi I ,,
fmiinkGhtiftfor, iiOdcbereforeltaiow j^«ar Heart ii
fiotfighc tU ebts wbile, ttws tsii^a^ctKion thti feti&ecb
iipbb ONRiy fliA). NkMv I ceof^ft, ic is a tenptatioiKfatc
bUjMii fmtiy men) tbty do nottEDOW wbatibji fcmp*
cation is, that 1 prize Cbrift only to deKver mt from
(fcll, aiidbfiff^flseeoHetvefii tbis cemptaciofi is above
the higheft forfti of tbecourfeof the world, then ordi-
niry {mrfeflbrt* New the Spirit in tbe Text thus ao^
ftrmtlitftefnptattoni tbeSoal Cbu$ anfwers: It iHrne,
II(toibekCbriftto(avetnefrom Belf, and bring me to
HmrfeA, the fealr^f the wrath of tbe grMit God under
^wh'ch I ftw ray (elf tobe, tnd tbe difptealiire of God»
mu mnghty «fK>n ny Spi rtti the Lord bath made my
Sonltobefcilfiblfeof tbe dreadfvl breach that fmbath
madebetweenhira and.iny Sool, aiui the Lord bath
^ifoitd the fearofctemitytofallapob my foul, and I
ftnft to bt convinced Of this, that fucb it thebreacb
betWRftGrodandmy foftl^t^attbefe it none but Jtfas
GhriR^ tbe Mediator bf tbe iecond Covenant, that is
fUetomakenp^ebftach^ and my foul malies afteir
ttn St the Mediat^MTi^ at hte it propounded in the
nurd, io tbe 60^1, to be a Mediator between God
end maokffldi fb«yiMiI«a^lcet after hhn, and ctofeili
wiA biA : Md irfitt can ^e Devil fty to tbti ? For my
heaitddtbclofe wkb Cbrift^ in tbe way tbit Cbrift ik
iMdced utato Me in tbe <Mpd i for fb be it te^denrdv
God btttdelfAith thus, Xjddjbla^dd>e t»orU that he
JkmfofAyfenlybegfAttn Son^ IbaJt Wbdfcwer belee-
wtb inbim fixwld not peri fb^bnt haw }h)erla^iftjgLife.
Thttt^dftttl^lbbikXoiiy as tf God ihoiltd Ay tbot»
Be ft falown niAbfOi^ O t»<Mr Mrdlcbtd (in1\il cM-.
Mlret^ tbst ate it dhhger of ^terhal ^iJhiikigi 4bfct I
tne ftnt fotth my wity begotten (6h int6 the world;
M4(Hidl?r bia^ tmio your fbtilt, to the end tbit your
iMri^tti^ h<ft ptii% httt have tveriatKhg Life. Tbut
M inlert bik Son. Now then, wKen afcut Aki\ ht
I ' *■
184
- ri»i— • "'~~- — -^——^^—^^^
- ■ In cmrng to ChriftyreJpeB
i**-
the LordAall make it apeare to the fool, what theeicei-
lenqT) and the glory of eternal life is, and the fool Ihal
come to fee that the being delivered from pertfluog,
and the obtaining of eternal Life, is only to be had in
Cbrift» and upon this doth clofe with Jr fas Chrift, and
tttk it fetf upon him, and adventure itfeif to lay the
Weight of its eternal eftite uponChriftj the foul that
doth thus receiveChrift, {recording as he is tendred in
the word, whatever ob je&ion may be to the contrary,
this is to receive Chrift^ according uht is tendred in
tHe word. Yet further, for the helping againftchis
.temptation it falsful in this Teit, Cemeuntome^ and I
p(?iLgiveycu reftJUow many poor fouls do come to Cbctft
ibacchey might have reft, but then the devil puts dm
in,* Ob 1 buc^you come to Cbrift foe youc owne
good. '^I
Now for the helping againfi this temptation^ialliw*
. ' I. That the Lord at me firft converfion, doch^dioa*
dly make ufe of the creatures felf-love, biic it! is Of . fidf*
lo«e for tocnicy, and that is a bibber degree of £rlf-lav)Q|
than tbcmofl prople in the world do actaine unco; Sooie
people in the world they love chemfelvfts only for this
preieht life, but when God makes a mati pc womaa to
love himfielf for etemity,^ ic is a good figne ttm( ohe h^odoi
Gociisupani the beartr and that che Lord docb iocead
goodtibto that ibul^ when che Lord begios to make tbee
CO love cby felf truly for eceirnicy , to love tbac that is cniis
and of ecernalgood, it is a good figoe that the Lord dpch
inten4:goQd unto cby foul.
, .2« iWhen.che Lord proceeds^ not only comake tbef
robegjn tolove:thy lelf for eternity, that u to lof a that
tnimorcalfoul tbac t^ Lord hath put into chee^buc wheq
cbfXflrdcpmes.coXhewcbee wherein tby true good for
* /
fcet4ky'liss,;tbajc icdoth]yeincbis, tbac cbou; ibal^.tie
flelrreied ftgrnTbe w^ach of God^ and ihakiiq^ ic cafl
QVicof his prefeuce, buc jfhalc come to have udion wiii^
God» and live, in bis prefeqcecochepraifeofhisGrao;
is to be had unto our felyes.
CO all eternity, this is thy good, this chou doft accoanc i
chyhappinejsi thacthou maid be delivered from being!
cafi one of Gods prefence, and that (be Lord would
bring thee anco himfeif to live witb him, and to joyn
with the Angels and .FaiDrs to the praife of his infinite
Grace to Chrid eternaliy.Thou accounceft this to be the
good that tboQ wouldeft have in thy fxlvation, I fay,
the revealing of this to thee, and the carrying of chy
Heart QDCo Chrift upon this ground, this is faith, it is
traeGracej for here God hath fo twifted, (as I may fo
iTpeak) tbegioryof liisownName, and the good of his
I creature together, as they both are joyhed in one, and
I fo the Hean may be carryed to both of chem at one time>
■ to joyn in one.
3- Yea faftbefs Let me tell you, when thy Heart
loo4s at this as thine own good, and thi« is the Refl that
ihoa wootdcft have^ whereas I fee^ >tbarby my fins lam
jcatofffrom God; and fo lean have no peacie nor Re(l,
jandlfeensy faapptoefs, and the Reft of my foul is, to
I havf onion with that God, that my fins hath cut me off
jfirooi, and that Pmigbt live forevertotbepraifeoFthe
infinite and glorious firft being of all things, I fay, here-
in diongb thooaimef^at thy own good, before thou art
aware ^it, and tbou dofti i: may be, explicitly Reafon
Imtb thy own Heart; bat J do regard God above any
;goodinffly feif, yet in that thy Heart is upon it to that
eod, that tboamayeft have union with the Facher, and
;iiTeetemalIy withbimtotbepraifcofhis Gt'ace in his
£on, I fay, in this ad, though thou art nor able expll-
Scitly to conceive bow thon looked at God above thy
.'iiflf. . Yet God fees it, there is thtt work of God fn thy
Heart>to r^fe God tbcreab^^e thy felf : and therefore,
tboTf poor (toners, ^tbat a/re much ^alHided nndertbe
^»|en oiFtbeir fint. Jet th^m borLaboj;an4Eye.Gdd,
fe IS to look at Cbf ift a$ one chat is a ^ediacor between
Go^utdthcm^ to bring God and thelt/ouj^s togethc/^r<i .
«vni#ar^tc 4nA thftt nmi^A nAf rrnable.thcfnfelves with I
H^»w^>
u
Of the 1{eft pr6mfedly Chrift.
anfwering uy^ further that cemptatiob, O 1 1 come to
Cbrtfi', but ic is only tbae I mi ghc be fiiv^il. I do not
know that inailtbe Book of God fto gi^ yoti tlSs dne
note about it, and then we pafs from Ais point ) tb^t wt
find this as a note of an Hipocriteyibat he doth love bis
own faltration too mucb^ we never find it as a note of an
Hipocrite, chat he doth come to Chrift that he mi^ht be
faved, and feeing the word ofGod doth not feticoiit^
as the note of an Htpocrite, let not as noariihthis temp-
tatioainoar ownHearts» fo as to binder ds from com^
ing to Chrift, thy Heart wouKl have Reft in coming to
Chriftj therefore come to him, that thou mayeft baVe
Reft* And tbxis nmch for this note from' the ConflbU-
ooofthepromife. Come to Chrift for Keft*
CHAP. XX'IV.
Of the ^ejt promifed byCbrifl in general : ^*wl
that there h no ^efifora Soul out of Jeftn Chrift^
B
Ut now forthe promife it fdf. We i*ead fai tfte i6J
of/pi.tbe(irRverre, that Chrift fries, Th^SMth
of the Lord Qod k upon me, becaitfe the Lord bawA-^
' oynted me to breach good ty dings unto the meel^ be IkUb
fent me to bind up the brokgn Started, toprocfdOke li»
berty to the Capitn>eSy and the opening of tbe^prifin f #
tbofe that are bounds to procJaimetbe MceptMe lC€ir9f
the Lardy and the, Hay of Vengeance oftur ^od^ tm
comfort ail tbat ^Imrney fsrc. Here we hate a piOf be-
cy of Chrift, and in this ray Text, this propbeCy "
Chrift is fulfilled, Chrift is come herein the TMrt,
Preach good tidjngi to the meek, to bind lip the IML.
Hearted, tofroclaime liberty to tfie Capttves. Hid d
f Of the (^ frotmfeib^ Chrift,
' _
COBUiocdio this ptom\{eJLwilginfeyou ^eft. Reft is cbAt
that til cteatores io cbe world defire, the end of all mo-
tion ia Reft, fo the Phil^pbcrs (ly, the endf of motion
is i|aietiie&, it i^ the end of all mottoo. whatfoever, if
the creature were where it wonld be, and had what it
would have» then it had Rc^ft. Bat now in- motion,
what is the Reafon tfaattbe fire afcendk upwards ? but
becaofe the proper place of the fire is above : and that
the Eactb^ aod all heavy things fal downward ^ fiat be-
caufe their proper place is below; but let them be
where thev would be, and have what they would have,
and then they are at Reft.
So it is with the ruioiial creature, when t!he rational
creature is in its proper place, that that is the proper
place for an immortal Soul, and when an immortal foul
comes to have the Capacity of it to be filled, when it
comes to have what an iifhmorul Soul is capable of, then
it comes to have Reft, and this is a Reft that Cbrift doth
promife here iaiiie Text, and I mt giw you %^^ :
that is thus. If you come to me^ you (hall fir ft be deli*
vered from all your burdens, frofli allmifery vhatfo-
cver. And Secondly, you fhal be where you would be,
and tnjoy what you would have; fe that indeed, this
promife concaines (he freedMse from all evil, and (be
enjojpment of all good, there cannot be Reft until there
beafffcdome from evil, and in injovmentof all good,
that is the general here in this promi6> I will give you
Reft* There is a great deal of diftrcnce between the
Reft cb^t Cbrift here promifeth to give, aod thatfihat
men feek afiter in ^be world.. We read of the Rich
Ghitton in IjAs^ la. faith he, Seed tfik? tbim cafi^ Sloul
fecjItRfft? fortheword^iereintheiGreek^ iris of tb^
l^me t^t here this word is in my Text, of Reftg Sool
laiethiMMfe, or Soul i>e at Reft, Why ? ^(^rthfi^f
ha^jgoods UUd uf fox mtrnj Vearu H9W QiarJ^ «ne
dt^l^Hice pi die Reft of the Soul of a vdi^ditng^ »n4
^^ ^mtk Af tlU Son! Af a/Chriftian : A .WttHldtUfliate^,
i89
Ko (I(eJiforsa Soul out ofChriftk
Soul take thy Reft, for thou baft tneat} aod drinlc, and
thoa baft goods (aid up for i^any Years. A.CbriftfMS
Reft is this, Coite (faicb Cfarift ) to me and I wiU give
you Reft; thcReftof a Chriftian, it is in th^ Sonof C^d,
it is in the Mediator of the fecond Covenant, ie is in bim
that brings the Soul unto the Father, and brings all the
treafure and Riches of the Grace of the Father unto the
foul, it is in him that ^ Chriftian finds reft; and a
worldling oniy» in.meat, and drink, and other things^
as we ftiall fee more afterwards. Thus in general what
the meaning is. *
Now in this promife of Chrift, there are two things to
be handled ; the Firft implyed, the J'ecood ex-
preft. ' _ •
That which is implyed is this, That there is no reft
id the Souls of the Children of men out of Jefus Cbrift,
tfaat is plainly implied. Come to me, and I will give
you reft. So that here is plainly implied;' That there
is no reft for an immortal .foul out af Jefus Cbrift, it
can have no reft out of Cbrift. And then that that is
expreftistbis. That in Jefus Cbrift, as foon as the Soul
comes to|have union witb Jefus Cbrift, it ftiall have
true reft indeed , there is ful reft to be bad in
Cbrift.
Now for the firft, That out of Jefus Cbrift, tbere
can be no reft unto the foul : As we read of the Dove
tt^it ^oah fent forth } when hts Ark was floating up and
down on the Water, hefent forth a Dove, and you find
intbeftory of ^oidj there, in Qenejiff 8. 89. Tbac
when the Dove was fcnt forth, (he new up and dawn,
but flie bad not wbereon to reft the Sole of her Fooc,
and tberefoic ihe conies flying to the Arke again : lo ic is
wiA a foul that is not in Cbrift ( for the Arke was a type
of CbriftJ it may floate np and dowu in the w^rld h^e,
butcertainl^s dietc is nothing for the foul to isft'ic'lclf
2<[q ^ft for a Sonl out of Chrift.
upoo out of Chrift. Indeed, we ready chac when Tfpab
<€DCforcha Raven out of diearke^ the Raven canieno
matey but the dove cameagain, and the difference be*
cween che Dove and the Raven doch elegantly exprefs the
diifecence becweeirchofe ibuls chat God bath an intent to
dogoodunroinChrift^ andchofe^batare lefcby God,
and have no other portion appointed for chcm than che
tbi^gsofchiswockl: men of this world whom the Lord
ioteras no higher good, than the things of this world,
cheyareiike the Raven, they flutter up and down in the
wocld, but never come to the arke, never come to Chrift ^
che other that che Lord hath an intent to do good, unto,.
although they noay for a while be floating up and down
here in this world, yet fo wil God order cbings, that their
fouks fhal never have any reft and quiet, til they com;
to Jefus Chrift, nothing in this world fhal farisfie them,
but the Lord wil make them feek to be fenfible oE any
emptipefsj thac they have not tbac .good rhac their
1 fouks were^jnade for 9 no reft %o be had ouc of
Chrift. . (
There is a Scripture or two that is very obfervable. I
might Nanae multitudes. But I (hal concent my felf with
one or two. Thac place in Ifa. will be fuiBcienc if I
Namenomorie, ic is in the 574 Chapter of the prophecy
cf Ifa. and the cwo Uft verfes. There you fhal fee al
iioen that are ouc of Chrift defcribed in this, of having
I norefl;, jthe 20. ver fe« *But the vptch^d are Mkg the trow
ihkdfeai^benit cannot rejl, vpbofe waters cafi upmyre
\and dirty there i$ napeace ( faith my Qod) to the vpickc
ed, or there is no reft, faith my God, to the wicked : yee
'Cbacarecnarinersknowwhacatrotibled feadot-h meane,
afeatl»t iscroubledcAftsibcth myre and dirt ; and juft
tfausisawickedmansbeart, ic t^ like the troubled fea^ it
|ca(h fixtb mire anddirc.
I And as w^hen the feais }t)oft troubled^ ic cafts forth
;QK4ldi.cCj io-it iswtcb wicked men, when wicked men
l^iaoft.ttSlihled, then they caft forth moft wickednefs.
^^,t\ < i..>,.*w
190
^^(efifir 4SoHk<mtofChrift,
-rr
Sbfomtimcf ic may be^ your find ic, wteo yooare to a
/I'onne at fea^ fotDekindofmeir^ mfleadoKaekingGod
and praying unco Godchey fal a curijngt and Cweaving,
(ind railing, audio their heacci^are ixictt« trouUtd, rfaao
the troubled fea^ and ckeceby cafl: out more fikbamlcfoQ
out of their heaccsjtfaan is caftouc by ehe croublsd fefl% Qk:
if not ac tea, yec whea they are fattc at land, at aieii'Obac
have no reft and peacis with God^ every- tiling crdnhies
theiii, having noc reft in Chrift, cbey are troubtod in
their family^ and wir.hiheir QeiglibarS;^ cbfey d^oaA imth
nothing but mite and dirt ^ oatbs, fv^eacir^^ acxl Uaf*
pheaiing, Ohl bowdochey come forth of wicked men
when they are croft ac any time : when you fee ic any
time the husbandj or the wife to be croft and tcouUed^
?vbtft3 you fee them in a diftemper, and tear thioa fwear*
ingyCucringyCailingJblafphenntng,fpeaking wicked fp9edbr
es in their paffion, remember this text, of the 57^ of j^
the'20. verfe. That a wickedman is like the troiMed fiia
that cafts fotcbmireand dire. Ob ! that you wouldre*
member it, and apply it to your own hear ts, is it thus
with my heart, I fear that there atenEiany, whole con*
fciences tel them,tbat this text doth lively let forth their
hearts, their confciences eel them, that when they are
troubled they c»ft forth mke and dirt^h ! what mtre and
dirt bach been caft forth by many, when they have been
in (rouble 1 do^, that the Lord would fettle cb» text
upon your hearts, fortheLordiaiestttsthe wicked ouid
and womah,when they are troiMjled that docaftfortbcfais
mire and dirt. But the fpedal tbingliimeac isio tfaef
nextvede, There kn0peac€Cfutb my (^od)tothevn^
eel, no peace^^io reft, this is a truth that dotbbdosigunr
to al men and women that are out of jfefus Chrift^ cfaece
is no peace, no reft unco fiheirfoules, andatiiedMhdeay
al kind of reft that fuch a one can have, fo you laay ob*
(erve, what a confirmation there is, SMAmjf ^od* Ic
is God chat faith it, as if the prophet ftiwlafiiy, I am
now preacbiogiaoto you about chereftlcftoMiditiOB chac
N^^y? fir a ^9ul out ofChrift. 191
ymtcein, remaiaingmyour natural eftaC^^ asuncoct*
9crcedto6od» ivbile-I am preaching of thiy^ . it wil be a
kd cbiag coyoU) ic ka fad argument you Wil fay, the
prophtc tell usf there is no reft, no peace ) but as if the
prophet fliouid fiiy, ic is not I that faith it, icisrnyGod,
chic Richie, God doth pronounce chisiipon every Qn-|
godly man and woman, ihac there is no|)eace, no reft
juncofucb^ let the world Uve never fo much reft and
ipme.tbougbthereflioiild be no^war abroad iti the world,
yer there is nopeaceuntowicked men, noreftunto their
follies* Iflial demonftratethis morecleerly afterwards
chac there h ho reft nor peace ro any wicked men in the
«orkh,tli0«gh chey feeoi to others to live in never fo milch
€1(^9 KfNmpeaee#
Further^ taereis nb'^ce to Che widntdyfaith myQod -,
ic isnoc I (ahfa-cliepropher, but God that faithir, ^her-
by he would teach us this note, Hhat when any minifters
^f God preaehetb that whicHif hard to us^wefhould 6on-
fiderttatitisnoc their words, but Gods that Ipeakesto
iten^diat God that tirt] miifceal good, thtft he fpeakes by
kfaem^ wtiicfate actocding to his^ord, acodtding to^hat
iMtfii^b iohasword'^there is no peace, fait h my God.
nvffanr^ cHere i$no peace ^ laich my God, it may be
that maajrwould flatter y cu, 'and fay there is peace, and
thefemintftersdobuc troul^ people, trouble confcien-
CCS, «id what Heedbfdrtauchftir, what needs fo much a
dOe , no qucftion the prophet did z'tcne at thefe
iilfie prophets , a^ there were many that 'We reade
ik in ^atab and Jerem^ chat ayed peace , peace ,
irfMQ ttare %raiiio peace. There was many falfe Prophets
tltttlnred inchofe dmef, that faidtbe prophet ifaiah
[poeadietbeoyoutbiogs that are too4iara, God iinter-
etfldy aBd4]sl>i^.wenot aliAlirmicies?'and therefore it is
burciiAing'in'Godsnkercy ; anddo wenotdoks others
do } iindivStkope itihall bewith us as with others at the
haft, sndit isMtrepentingac laft : now in oppoHtion to
|4ll^iefe^.'fiuchthepropherI/!tf^ cbeteistK>peace,faieh
No ^Jifor a S$ul out ofQmft.
myGod, lecaUchefalCprophers plead whic cheywill^
lec them fay what they pleali^, ytt my Godfaich, toe-'
very wicked and ungodly man and Woman^tbereiisno
peace CO their^ouk. -
Further, It may be there are fome chac cheir ovra
Hearts lyouid fay, peace, peace, as many men and Wo^
men, chac when they hear out ofche word chole things
that are very dreadful, and do come very near co tlieir
I Confciences, cheir^Confciences tel them this word bf God
; neerly concernes chem, yec they will be ready co bleft
chemfelves in their own dioughcs and fay , nocwubftan*
dingitfliallbe^ieacetothem, ;uft as werSad in 29. of
IJeut. 1 9^ and 20. verfes, faith the Lord, Irpaleomeio
paff that if any man v^ben he heares the voords of tfe«r
«r/e, fhall bleff himfelfin bis ^tart and fay j IJhaU
have peace, though 1 vpalk^in the imagination df minel
own ijeart ; the Lord j»ili net fparebun^ bat then the
anger oftbej^ord and bk Jealoufte fhal ^mocAg agsinft
that mdn^ and all the curfes that are written intkk
^ool^fhall lie upon bim^ and the Lordfhall blotout his
^ame from under heaven. How dreadful doth God
fpeak, and cd whom? TocbacSoul^ that ihall bear cue
of Gods wordy that there is no peace^ no Reft^ unco chem
in that condition, jn the way cbaz be is now in, ylecic
maybe, faith cfaeLord, when you (hall hear pronoun-
ced this day in niy wordagatnft chem,you (hal haveaiaiiy
in your audicor/ (hall fay, lihall have peace ctiqugb I
walk in the imagination of my own Heart; No\f we do
noc ^nd fucii a dreadful expreflion in all the Book of
God againft any, as we do againft. thofe chac ihall lay,
they (hall have peace, though chey walk in the imagina^
cion of their own He^c« Now hear^ faith tbt pf ophec^
may be fome of you will fay in your own Hearts; #lhaU
have Reft, I flial have Peace, but faith che Proiphe^'
there i^ no Peace to the wicked, faith my God, chough
your own Hearts fay, you (hall have Peace, and whic
need we trouble oucfelves with the Minifters words, Uic
N» ^ /mr Afiud'MU of Chri/I. 1^3
mfGoitiiAj(knti$DO puce coxbe wiaked:tnrcbUikf^
hocwehtwapkcr, diKfpftkcs of wicked men'
hfifliiffofiKioafamcwbichcbeCbiircfa fpeakf ofber
(elf* io L^unen. ;• 24. 7%e JLtt^ liriii^ portumM fahb
wifM^berefort wil I hope in bim. Now lee m obfec ve,
#ccbtfttmriviicotbeCbtircbfpeakesth'»^ tbe
L(Md if ber por^9jlAie w«s to a vfry tfflided eftite jand
coadkioPt wd icquff betl)ft£ bereneaiiefi wooid %,
dttccbeLoid bt4€arfitkei| ber, and oegteAed ber^l but,
igtififi al tbecoenues io che.wQrldy ber fiicfa prevailed,
lacliaTes, Let tl tbe devUs io bel fiiy wbac they wil, let
al tbe world fay wbatlhey wil, yet my fool (bal fay^tbe
Ufdismyponioo* tfaatis^ tbatfaitbcbat Godsfptrit
batbwtoogbt in my fcml (hal toableme to (ay tbattbe
J^rd it my portion* So 00 tbe contrary, wbeo wicked
jaMO areio profperity, and feel 00c tfac band cf God.
epootbem, perbapsfrienddm^y flatter tbem, fdfepro-:
Ipbemitl flattsertbem ; may be tbeir own bearts wil flat*
la themfelYGs, but oowto aofwcr al« faitb tbe propbet,
tbne>iMK> peace to the wicked, fiuthmyGod, my God
(aitkjc.
fncfefythere ianotpeace, iaith mySjod^ no reft to
nf.ootfdfjGfarift, diidiftonoce, from wbeoce it comas
ikat wicbed oicn cm have no peaces why they can have
Mwft, it >fTom iGod« kit -Goid tbac wilnot^gifieit,
iGodisagjunAtfaem. There are many wicked men and
■WMi, aebofeeQofckoees-afe'N^ntobeioiigbtened^
riDiiiyttimei JMWtffOabk'Ofifiiritf add w^^^
ihayijwiairciitttfae oifibe^ ahey^ne a coidfled, and wihen
iley^Miboiittbiir ItfoeCiln the dlay , diey are tcM-
Mod, doiidiao thwMnelKmey thcq^ ace woahled,and
iMmabk^M dityicaiife taflw bibatvCioablea
Mow pet baps vyon faate auit ikoawn what, iris
dbtModbleftfM, hatAi9mMtmifd.'5^^ aBd)Cheiall
^» ark yM.whafc<siiathat tronblta ^ymi^ iiic the 1
itli9Mi,iw tikeafl«er^tbe difpleafiiceof I
— ■ b1 II I I I I ^
Na rift for dfoMlota ofChrtfti
the almighty tbu is upon yQu in cbofe wayes that you
have walked in, and therefore ic is cbac cbe pcopbec
brtngi the name of ^od, to (hew whence ic is cbut wick-
ed tnen can have no peace.
Ffirther, Ictsoh(ervable,chacheadds,itis^>God;
he doth not fay there is no peace, that God faith^
though that had been enough^ but my God, chacit
chas, as if the Prophet fliOQld fay through the mercy of
God, the Lord bach re veiled this mercy to me, and
my Soul hath foiae intettft in this God, and iince I
knew God in Jefus Cbrift, my foul hath found peace
and Reft in him^ and he ismyGod, and bath revealed
himfelf to me, he whofe mind my foul is to fome mea«
fu re acquainted with, my God fakh* there is no Peace
to the wicked^ And though however others may think,
kis a ftrange thing to tel ungodly men, thatthey arein
a condition wherein they can have no peace, when tbey
bear of the dreadful wrath of God againft all ungodfy*
nc6Y0 be revealed out of the word, yettbofewhoare
acquainted with the waies of God^ thofe who know the
holinefsand jufticeofGod, thofe who underftandthe
mind of God, thofe who are acquainted with the fecrets
of the mind of God, thofe men know^ thu there is a
fcalicy in what is declared againft fucb and fuch wicked
men, tbey can fay, chat to Aich there is no Peace, they
can wonder howitispoffible that fucb men cangooa
quietly in their way, tbey wonder bow tbey can eat
their mieac in qiiier, tbey wonder bow tbey caaQeep it
<piiet, ibey that know what a breach fin bath made be-
tween God and the Soul, and know what a wonderful
work ic i$ to make up the breach between God and the
Soul that (lubacb made, tboft flMsa can underftand this,
and fo wonder at their iacuriiy* Tint is die meaning
ofithe prophet! worda in Ifaiahf There is nc^ peace to
tbewicked ( fititb my GodJ as^ hi inftanc^di iathoCe
words in the relation be bath to God, (kith my God^
becaufe be knew the way of God, be knew a wicked |
man conld bave no peace, others that knonr not the way
of Gods chey think wicked men may bave peace i t%
now, come co fome men, and fpeak or the natural mans
Eftate, and bow we are all Children of wrath, and of
fin, and of the feverity of ^ods jaftice, and bolinefs;
oow a carnal heart, who knows not ^od, he thinks
ftrange of this, and thinks, people arc troubled more
tbanneeds/, butnowcome to another that underlVands
what the way of (joA is , and knows what the
w^y of ^od is in making peace between ^od
and tbefiij come to one to whom ^od hath made him-
felfe known in Chrift, fuch a one wil prefently fubfcribe
xib al that is revealedof the wrath of ^od^ and of the ho*
lynefs of ^od, andof the righteous judgment of ^od :
tfaostbe prophet doth, My ^ody that (|od, that hath
revealed birafelf to me, he faith, there is no peace to the
wicked.
Furth€r,there is y ec^^rther note, there k no peace to
the kvidced^fsiiih my Gflpbere is this noce from ic, Tl|ac
it is a fad things when fuch as are wife^Godly and gracious^'
thac.are acquainted with thewayes of God, flial think
others condicions co be naught, when fuch men (hal be
fufpicious of it, much -mote it they were able to fay cer-
tainly what their eflratesare, but when fuch as^te wii^,
and boly,and walk clofe wicb God, /when they flial fay to
you,chere is no pe^e^you bad need look to it ^ is there
any godly ivssxA of yours, whom in your confcience fou
beleeve is truly godly, tbacwalks^'dofe-wkh God, and
faith{uUy'w1thbim,andenjoyes ccmmunion with himi
if f(ich afnend ihal but ebiok your coedtcion co be naugh t
ic is a fad thing :thus ic is, when the prophec faith ^ cbere t^
no p«*^F^ to fuch andflKh wricked m4n,laitb my 6od,€^bac
if tbroii^ Gods mercy ^ Lbaveanimerefbinhia), and in
faWname prottoiimichts , that (ber^si no^^eace |o fuch
and fuch wicked men.. . .:
ts.
>.«
>Ji
«.
f*"
LI a
CHAP.
^ ' ' ' » I 1
■ -^-^ .|
CHAP. XXV.
Six^BudfoHf of thi former Dc^rine. i. TbefmAonf
~ oftbnjt h departed frdht Qod. 2. <Ew7 man
fcy n<jiMre A drt efte»B> to Q'od. 3. 'Eowry man iy
«tft«rc * boifna wer to the jtifttce cfgodto mr
Cwertowhathe candjatgtbimvnA. 4. In a man
okt bf Cbrijl there k every thing to diftptiet him. %
<Every one otit of Chriji k condemned. €. Such
every hkimeht may be Vlttnged irito a gulf «f
Wiratb.
WELL, Becaufe this cexLtech taken ap fonae time
hitbe opening of it, Vhach much in ir, Iwil
name no othtc than this j fnr this indeed is fuiBdenc to
prove, that al out of Cbcift can have no peace noc. ceft
utttb their foules. Would you know why, and how sc
I corner CO ^aft, thatf(of<e»fo«tared«tofCbrtpc4«fe*»B
«Reft'«»t* tfeeiffottte/ » lihal not ipend much cnneino>
Btnltig what I have to fay,but thoTechat are to be deiir-
ered for the opening of this point ar? exceeding dieadiul^
the* fpeake dUeadfuUy w thofe that ate out of Chrift :
but now becaufe you have already heard fo much, dfche
wilHn^efs of Jefus Chrift to be reconciled to y ou, and hia
invitfitidnofyouiocome cobim, MdIhav«fomuchif>
■ tem^atd^ to deliver to you, about the true reft chat a h^
leevthg foul Hath in Jefut Chrift^ therefore I may tahe Che
more Uberty, to (hew unto you theteiUeff condition that
«very foul K in thtttrotic *ot Jefm Ofaiifti I wil do tc v«cp
Ibceitly in tbefe particulars, » < .
Firft, Certainly, a foul out of Chtift, can have no]
«ift, becaufc it it departed from God, know dii», uu^
Ihklig/^. (f^fifim Df^iw.
Oki ibac cbe Lord would make you ca koov kg chtc
•very mp and woman naturally is departed from God^
if goDc from God, from the womb we have departed from
him, & there is a great diilance between God & every one
of our fouls naturally ,al the union we come to have with
Godyitis in^ fon^ic is in Chriff 9 therfore^til we come|co
be ID Cfanft/.chere is a great chafma^a gulff a depth, a vaft
diftance between God and al our foul^, and this is one of
the firll things that the Lord is pleafed to (hew, arid to
convince a foule chat he is about to fave9 of the great dif«
(ancethat there is between God and the foul natturally,
QQW ic is impoiCble for a foul to have reft that is depar*
ced from God^ for God is the projper Centre of an im**
oioctU foul 9 as ^ofej faith in 7/^^ 90. JboH
art Mr habitation y the £qu1 can have no red but in God^
focGodiscbe proper place of an trnmortai foul, ti^etrue
goodof an immortal foul it is the in;oyment of an infi*
oioegood: now if the foulbe^arated from tbac which ts
d^ true good, and proper place ofir, it is impofliUeic
iKNdd bave any reft* In the i z« Vfalm^ the latter end,
ttis£udcifcbewicked« Tbemckpd waH^round abmt^.
die weeds ate termed in the old Latin, in a circuity up
ip4dow% but now a so^ly naan, walkesinaftcaitlint,
hegpes CO cbe oetiter, m a (uait line to God as the center,
amlchere it finds reft ^ l)ut when it is in. its natural ooodi*
cioD ic walkes iq a circle, yp and downe, feeking^foc reft
and finding none, as ic is faidtif cbe uncleane fpir ic in the
Q^pAy that walks up and down feeking reft,biK finds
none; fo icis with men in the work), they would fain
have c^ 9iid iedc Come wbac ihat is good^ but finds none,
far tbey ^cSMKtoii from 43ed rhfit is the cinly reft of an
Seooodly, not only ifo^^ buteveey man by nature itah
eneiM coGod^ and tbcicfdre cannot look upon God^che
Muttp (fKamlk firiyDeingof aluhittgs wirjiouc (ckoc i£
behsfMs bioii wman/oc wpman.tbacknowes what
God
, 1^
i p8 The ^afoit tf tUfornurpo^nni.
God is^ thac is able co look apon hrm wichouc terror in
his natural cftate, and therefore ic is not poffibie they can
have any reft folong as they continue 'enemies to God,
and thac certainly, is the ftare pf tvdn by nature, the
Tcripcurcfisascleere in thi^,''aslin*any onepcint of divini*-
ty, tbacweareal by nature enemies to God, andcanft
Lhou be at quiet when thou art an enemy co God ? think
withchy £elf,it may be,rbou haft flept quictly.lived mer-
rily, and eat and drank with a greicdeale of peace, as^ou
chink 9 but this ]s your condition, thac you ate natu-
rally an enemy to the infinic, eternal firft-being of al
things. '
• *
Otjeff . You wil fay. If we do not know it, ' we may
have reft.*
4>4«/rb. Juft fuch a reft asa-roan that wereafleep upon
the top of a maft,rrue,he doth not know his danger when
he is a fleep, but yet, wil you fay^ that the mancdn* have
ctue reft when he is there $ fo thdU^ men do not kiww
what chetr natural condition is, and though cbdr (ecurtcy
have a kind of taife reft , but ^il you cal thac reft?
wil . you fay , fuch a man is gone to bis reft , thac
is gone cc^. fleep upon the rop of a maft ? - luch a
reft haft cbou had althe dayes of diy life bjbfore cod-
yerfion. ' - - ■ "" ^ .
Thirdly 9 Every man by nature is guilty, is bound o-
ver tothe infinite;uftioeofGod/oan{werforalthatthe
Lotd hath to charge him with, to •anfwer' id befote cbe!
Locd^ and to fatishe tht ftrift Law of Godsdiivine ivXikk <
forahhactheLoid hath tachargehimiMiih^andHs'drisI
man in a condition to reft ? can this man fia^ rdl^, if Be
do but undetftand this > If a man be found guilty, and be ^
bound over to cbe Seftionsor AflHes, cruiy,cbat mtn wil
have little reft, . cil be have got hknfelf free'} for ^ foul t6 j
be boundover by the infinite^, acehiail GoA^ ni^ bound
over CO ecccnal jiuftke for whacevec cbe Loi#tnAto |
■ J I ■■ I — — ^^^— .—
The ^a/ons of the former Do8rine. 1 99
cfaatgc fcifii Hril^9 is chifiacQRduion coreftin? chisis
^condtdon of €| out of Chrift, of a foul before k comes
Fourthly Noc onl^ is a man guilcy before the Lordj
but whacfoe^c cbece is in one co difquiec Him in che
world, tc is tiie condition of fuch a one chac is out of
Chcift. Wfaae jtril 4ifquiec one ? co be in debc^ will
fioc cbac difquiec one ? co be in danger of debc^o be arreA-
ed as foooe as be comes ouc ti bn dottres, ca n fuch a man
deepquiecly, or eace his meat quieilyy and drink quiec*
lyi Lecmetel you, chac al the while you are ouc of
Cbrift, you are bdebc unco cbe inflnice and eternal God,
and bound to give facisfa&ion foe wbac cbe Lord bach co
charge yttuwitba), yea, and for ougbc you know, the
next creature that you have to dealwichal, may be as a
Sergeant, fenc from the eternal God, to lay bold upoil
you, to arreft you, and cocaft you inco prifon, until you
have paid che uccecmoft farcbing* 1 remember J have read
cf^^kfim Cafar^ Vlutarcb reports of htm, tbac be
knowing of a Chief n^an in ^ame, chac was much in debc
befenc co buy che pillow tbac tbac man lay upon; certain-
ly there is much in chac pillow, cboughc be, chac a man
in fomuch debc could reft upon: only naiqg thus much^
diac it is a ipigbcy troi|ble, and a reftlefs condition: that
fiicba one is in, chac is in debt i i^ that be To, then cer tain"-
ly, every manand woman out of Cbrifl is in a reftlefs
modition, for they owe to God the debc of puni{hment,
bcuttfe chey h^ve E\qc paid to G^^the debc or obed ience,
and God miift h^^e his debt paid, either in cbem«
(elvo or in cbeir furecy, and thy furecy is only in
Chrift, and Chrift undertakes to pay for onlychofe cbac
coflAe CO him, whom he bath invited co come to him, and
if Cbrift do noc piidertake to pay the debt for you, you
moftptyicyowfelvf^, or be caft into ^ilbn ^ and .chat
iscbereafonef^tiedanruied lying in.hel forever, becaufe
chey lye co poky the debt of obedience chat they
owe. CO. (^, -and cbetefoce the fcripcure cals out
^ I
*t^
•Mk
!200 TlH^^9itt6ftl}efonHeri)0Bbrim.
fins, our debts, if yoa enmine qhe fisvcial expcefltois^
cbe eving|eltfts, one fatcb treTpaffles, the other iMct^
wherebj; it is. apparent, cfaac Cbcift did never intead to
bind his people co ufe diofe very wordr, but only fli^w a
pUcforme and a pacecn of prayer, chat we ate to pray to
that effeA, this is an ai^gumeoc that no man can poAftty
^nfwer/for-one EvahgeHftliatb EheLordefHrayeriBoiie
kind of words, and ehe other Evangriift Wh the Lords
prayer in ocberkind'ofifrdrds, one faith, foimvc M our
crefpafles, and the other faith, forgive us our oebes jbomt
it is true, chey come co al one in tff^^ I but then fay I
from this, that it is not ChriAs Intention totye us punc^
tually to the words that he fpake, but tomake die prayer
of Chrift a patcerne of prayer to us, fo mucll far that
point.
Fifthly, for this condition, the reftkfscondieioD that
al men are in that are out of Chrift, it is this they ; are not
only debtors and guilty, but every one out oF Chrift b
condemned, ncx only bound over, a prisoner 'may be
bound over, I but he may hope coefcape whenlieconDM I
cotryal, but this is certain, every man and woman cmc of
Chnft is a condemned creature^ the fencence is pa^ «kea«
dy upon them. I wil give ^foisi a deate -fcnptiHe 'fer4r,
injohn, 3. 18. VeibatheUevetbnet UCMfiifJ^mh^
defnmd already ^ not ondy he (hal be condemned ic tile
greatday of judgment, hue be is now condenmad, lie is
condemned already. Imight giveyou divers other Sa^
cures, that in 9^9m. 8. i. ^mre kno cm^dmkunimt^o
them that are in ChriftJ^ufyveho ws^natafkribef^
hut after the Jpirit^ this doth plainly imply , 'ebaC'Chei]
there is condemnation to them that are not id Gfacift/tMKC
do not walk after the fpirir, but after tbeflcA. NowcM
any man be at peace when hessacoudeimied etctmre?
would yt)u think, thata man Bhat weiv Coadmtdetm,
yourAmfes, the Judg having paft the feaCeneedf
.upon him, if you fhould come to fudiaman tnd — .
^i^raiafleep, would you not tay, alas I xukj^mdkacife^i
r
" _ ■ I ■! I 11 I I ■ ^
The ^afins of the former DoBrine. aoi
Ooyoadithkcheiiie^tii anighc of Reft cbac is before
cbeeaepitioDoEacoiidemQedman? Novir lee me fay to
yoOf cbac cbofe cbac ace ooroe co Chcift, cbey know cbac
(hek conditioo was fo before cbey did come co bim^ cbis
ii a ceccain ccucb^ cbac til you come in unco Jefus Chrift
lodbeabeleevecinbim, you are under cfae fencenceof
coodoDnacioD, lie cbac beleeves oor, iscondemned» you
tbac «ralk afcec che flefh are under Condemnacion.
You wiU iay) God forbid^ we bope we are not con-
dasDcd Now tbf 8* of cbe l^(?m. tbe (irftverfe; will
Aev you co your fiices in whac condkion you are in^
There k no Condemnation to them that are inCbrift.
iWboarecheycbacafrinCbriftJand delivered from con«
'domucioD i T^hcy ace cbole thac walk not after cbe tlefh
but afcer che Spicic. Shall ic be caft upon this now > I
docfaaUei^arcrySoulcopuc tc upon che cryal^ cofee
wliecber c£y dare venture cbeir Souls and eternal eftdce
upon cbis Scripcuce, look co ic, it is cbe word of God^
ic is chac word of God cbac muft ftand for ever, when
dmi andl am fitUen, There is no oondemnacion ko cbem
diataieioChriftTefusy who walk noc after che flejfhbuc
after die fpiricw Mow then, cby eternal eftace lies upon
dus, thy foul lies upon ir, fhac if chou be a man or Wo-
man chac doch walk after tbe flefhy chac is, look whac
pleafuiechefleihdcfiref, whac lufts of cbe fleiharede-
i^gbcftilcochee, cby Hearc walks after cbem, chouliveft
aooocdinghr, and ic is chy ^ceac care co make provifion
for cfae AeOy checareofchy life co make provifion for che
fldh, and when diou haft made provinon for the fle£b,
ebon gtveft libercy to chy fpiric co facisfie ic felf in cfae
hlfts^cbedefli, chouarctheman and woman cbac yet
actjiot in Jefus Chrift, andcbtfeftirearc certainly under
OGodemuacioo } and is this a cime co Reft now in > Is
theieRdl fbc fudia Soul chac is in this condicion > All
9fe chescfoc^ vhofe coofeieoces cell cbem^ chac hither-
to chiy have walked after che flefli and noc afcec thefpi-
a^ not aftcc cbofe cruchs chacchey find in the word ^
.*U«.^-
i
■*■
■"•w^
-■1
aol Ihtvg^ontifthtftrmtrDtBrai.
i
ft.*-
pecbapstheycaQgocatbewocd, andiay^ itittruKwliBt
cti#Iinifterfaitbj ff we oould do wfaactiefakli^ audio
the mean cime caft ofFrtechoughitsnfchofttruchsebat
are accenting co the svord, aod caik off wbac QqA bpsikt |
in bis yfonAi foe wbac be (peaks in bis word ihouldimai
realcochee, asifhefpakek from Heaven, andcbctfoce
cbdu arc ouc of Cbrift, and I fpeak in ebe name of Gkid
of all ctiere chings, cbac I mighc cbe matt effe^hiiUy
draw mens hearts co come mhcd Cbrift fior Reft* Soc I
do nor mfian cq kave ^k>u; efaija, cqi cqI you,
tba& ypurbave no Reft^ out of Chci^^ bad
incend CQ |(eU you ^ how youmay bakeiUft^n Ghrifl.
Only |u:ft I wQuldcoovioce. you cbacoiuof Chirftcbece
is no ReA foe cbe Soul^ and if you have bad Reft all this i
wbile ouc of Cbrift, ic bath been a carted, a vtle^ a
wrecqbed Reft, ic bach been no odier buc fiidi a Eeft
astbtSi ofamincbiic is condemned CO die^ Nay, Lee OK
eel you allouc of Chcift are ooc condemned co
porai,buc an ecernal Deacb;
Buc you wil fay, cbey . bave^Reft eao^gb^ icdocii not
trouble cbjem. I anfwer, What Red? ;ufti6 if acondmned
man (hal go co bed, and fal afleep, and dream dn&heii
ac borne in bis Hoitfe, wich his Wife and Cbikkcbabbw
birn, ac borne witb bis friends, at bisworUj' acbismeac^
and Opoocmsm, bow be re;oyoerb cbac heiaac borne,
and bach gQC bis Wife and CbiMcen, and all }% &k and
wel, cbismanpleafecbbim&lfinbis dceam al tbiswfaile^
and aUengcb (poor man) beawakes, atidbefeeslieisiii
cbe prifon, he lees the ihackles about bis faeels, * and die
waccbac cbe door, and forougbche knowi^ be may die
the next day* Cercaiidy, cms fees fotcb ai liwiy
condition of natural Men in cbe world ascav be^ cbciy )ane
al condenuiedj but cbey are in a dwam, \ and diey diink
cbey ace ouc of al danger, al wil beiafeychac cbars Aal iM>
onfery be£il cbem ; O but, when cbe Locd^flialccMle
CO a wake cbem ouc of this dream, cbey wil fee cbemMvet
iciprifon^ under cbe fencenceofcondemnaBioi^ ioddicia
u
Tbefl(eaf4mt of the former i)oSirine. 203
cbey wil wonder that chey have been fo quiet al this
SoEthly: Yea, Lee me fay further, if thou beeft out
of Cbdft cbou arc not only undec the fentence o/Con*
tkmnadon, burfor ought thou kooweft^ every moment
tboumayeft be plunged into the Gulf of the wrath of thej
iofiirite Gods it is rrue^Gcd hath fpared thee along time,
God hath continued thy Life in his Patience, perhaps,
twenty, forty, fifty years i well, but howdoft thou know,
faottlucmayfal out in one night, or day, or moment,
cbac never fel out in al thy life, though thou haft been
fpiced a long time, yet thou knoweft not but before
flBorning, thou maieft be among the damned in Hell,
iod is this a condiiion co cejR: in ? For a man and Woman
tobe in fuch a condition, as when he comes to examine,
bow doth things ftand between God and my Soul ? How
ftand I CO God ? What reference have I to God i Or
wfaaci:eferenoehathGodto!iie? How do I know but I
may be fwallowed up in the Gulf of the eternal wrath of
the in&ace God, and there lie undec it for ever i What
(dollmowtoche contrary? And if this prove to be my
poaioo, it bad been better ten thousand times I had ne-
in been borne, and is chisaconditiontoreftin? Cer-
Mdy if God bath revealed any truth in his word, thefe
mt the truths of God. The condition of one oat of (
Chcift is like one that hath fuffered Shipwrack, and per-
faopsfae gees one of che Bocds thac ace broken offfrom the
fliip, amitsfloacingup and down che Sea upon it, and
yet in fcieh danger, chat every wave coming, he is in dan-
gee tobedcowned, do y^m chin k it it poffible for any one
to 11^ there} Its true. You are not drowned yet, but
ymfee your felves in danger by every wave that comes to
oe fwallowed op, and to he iunk to the bottom. It may
I be it bach been the cafe of fomeofyou, that havefuife*
ItedShipwcack, that you have been diltvered in a boate, I
lbel«eve when you have been there you could hardly fleep
|9tely^ it you Aould nefkfc down in youc boate, and
ao4 The ^afons af the former DoHrine.
fay, wel^ here I wil take my reft, would noc everv one
chink you a mad man ? Juft dius^ tor al the worklj kii
with men in their natural e/late, cbey take up cheir reft,
vheicas they know nor but diere wU come prefeucly
fome dreadful wa?e of the ikrracb of God* and fwaUowr
them up, and fo chey ace undone for ever, oercainlv,
there it no peace co the wkked, (aidi my God^ if chit be
fo.
There are divers other parciculan chat mkhc fee
forchfortbe opening of the condition of almen mac are
out of Tefus Chiift, oo reft can come co chem^ and al to
make Jefus Chrift precious co you, ihac you migbc feek
(he happy condkion that is cobe had io Chrift. Oh I
chat any thing that hath been fpdcen might be fetded up-
on your hearts, chat you might go with chat poor wrecoi-
ed fmnerj thac you read of in the A&f of the Apdlkv I
Chap. 1 6. 30« andfay^ ^enandbretberenf wbatfi^
iw do to be fawd ? The Lord bach fhewn me my reft*
lefs condition^ I fee the refl I have had, hath beeoareft*
I lefs condition. And Oh thac ic mighc make you b|ic co io-
\ ^uire after Chrift, buc to puc your fouls sico art inquire
iiifl condkion after Jefus Chrift, thac you may hearken
uifto whac (hal be delivered utico you about the bkflbd
reft chat Chrift doth here promifein chis invicacioo,when
hefaicb, Come unto me^ Touthat areladm^ andlvril
giveyoureft^ be noc afraid co apply your felves cottMsfe
chingithac have been delivered, whenas chefe things are
fpoten ouc of fiich a cexc as doth fufiicicndy hokl jfonfa co
you the true reft thac is in Chrift »for this promifr of reft;
ic is made cothem chac do labor 8c are heavy lade« Nowtf
chefe truths of God that have been delivered co yoU|do ly
as a load upon your fpirics, if you go away wich your
hearcs burdened with ity benocdifcouraged^foryouchac
are burdened with fuch cruths as chefe are, oome co Chrift
and he wil deliver you ftom chis burden, and you flia)
have in this chac quiet chacfhal remain everbftingly \ al
I che quiec that you can have with puccing off chcu crucfaa
Ll
Tbe^kfiCfmdkmrfhfytoiUofChrift. 205
diacbave beeo delivoKd cannoc bold bog, but cbcre is a ^
floral i caniog, cbac wil cry every man tod womans qui-
ec, of what nature ic is } wbecher true quier, or fall(e}whe«*
cbec uue reft^oc faiity danoc cbereFore caft off what bach
bceodekvered) bucipply it co your fouls, cbac foyou
mav be the moce prefwed co heare further of cbe bleiled
rwchicCbrtft dochhv« prcaiiie udco you.
i^ws^^m^^i^imTsmK^
<j:, ^vl;
CHAP.XXVI.
fjmtdtidb. L ^ further amfideration oftberefikjj
ccndmonqfntenainofCbrift^fromlBtavm 23.34.
11. Vive ^afms thereof 4 i. Theji are tin^r the
curfe cfQpd^ i- .. ^l creature/ are their enemies
9% Mtbewayes of^ods prawdence are againft
tbenu 4. ^ their bejl Service j arereieUed. 5.
They haw no refuge far concert. HI. Tt»o C(mr
cluO^ans from the premifei. i. ^oft men. live
and periffl) in bUndrufs. z. There k infufficiency
iual thing/ out of Qhrifkf ogive refk^vpuh me ^ea^
fmstlwfiof
BUc I fhal now go on a liccle furcber in chis finitlicude
cbac Ihave baenfpeakiog ofj the holy Gboft bach
mocber like chis» in Vrov. % 3^ 34* He compares w idced
men cbac ace fecure, unco a man tbac ileeps upon cbe cop
of a cuft» he fjpeakes. cbere of drunkards,, and of che^
WbocemafteTs puciciscruealfo ofal unconverted one^
dxxigb che holy Ghoft iiiftancecb in cbofe cwb only, cbe
words are chus, Vea^ thoujbalt be Of he that lie/ down in
ihennd^cftbeSea^ orof bethatlietb upon the iopofa
Qfaj}^ So cbac here you have both che fimilicudes, you
have cbe firft cbac 1 ipake of,, as if a man had only a plank
in the f;Qidft of che Sea, and tie lies down and feeks for
u
30^ .Th^lfilefiCMiitim^ltmM^Chrijt.
\ ceft there, or the other upon the top of a maft, and he
lies down and flceps there: chis is the redlef s condit ion of
ot uiigodly men^ I will Name breifly fome few Real ons
and lb proceed. Certainly, there is no Reft uncptbcni
chat are out Chrift«
I • For he is under the curfe^he it under the curfe of the
law, and cbe curfe of God, undecthecurfeofcbe lawof
60^, whatever befalls him in this world, whatever af*-
tii^ion, icisaparcofcbecurfe^'andforought be knows
every forrow, is but as the beginning of eternal forrow
CO him, therei5chevenomofr.be wrath of God in every
af&i^ion to every unconverted man, he his in danger to
have the execution of al temporal curfes upon him, there
is EKxhing but the patience of God to keep him ftom al
chis, and whac reft Chen can he have > The faints c^God,
cbey have Gods covenant, and Gods promife, (Xher men
have nothing but Gods patience to keep them. A mal*
lefa&or in prifon is*not executed many times, Whf ? Be-
caufe the Judg may ouc of favor reprieve him for a while,
I bur, is this a condition to teft in i A man chat is wife is
never ac reft with a repriev,buc wil have his pardon b^oce
he can reft, tiiere is no man hath any ground in cbeir oa*"
curaleftate for their reft and quiet, but meerly their re-
prieval : but the faints chey iee whac a iad tbin^ th|s is,
and therefore nothing wil give them reft cil chey, have
their pardon.
2. Th^re is no reft out of Chrift, becaufe al cteaturei
are their enemies^ thou fleepeft in the midft of an army
of enemies, to fle&p in the midft of an army of ene-^
mies ic would be ^ ftraoge thing, al ungodly meq
have no other reft but as in the midft of the armies of their
enemies, for al the armies in the world, and al the crea*
cures in the world, are their deadly enemies.
. 3, Tea,al the waies of Gods providence is agaioftcbeej^
tby profperity workes towards chy mifery, coHlrards cby
vuine, and fo whatfoever paffage of providence diece is
though thou may eft rejoyce much in it, yecicwodcstt-
'
'102lr^ft rhtp niin #D«i>m*i A mm
— ■ ■■ > ■ » ■ -
C
. 4» Tbei:e IS QO&bing cnac chou xanft do aabe ajcce^rcad,
al cfay fecvioesy «1 thy p^^^fo^ipances oiKofCbriftarccafl:
off^ alchy prayers cil chou come coCbrifV, til God do
Rvcal die ray fteries of the Gofpel co thee, a I tl>y duties,
prayers, exerctfes of religion, ar^al rejefled, and yec
tbaa roujft perfocm ch^m upon pain of damnation, ^nd
.yec DOC accqpced, wbacareftlefs condition is ^hts? for
{ooe to be io mdi a condition, I am bound tp prayer o bear
the word, and perform duties upon pain qf damnation,
and yec al my prayers^ and ductes,are cafe as dungagain
ioicomy face, ciiis is cbe condition of ,al tbofe chac. are in
their natural efcate: IfpeakthU, that ypum^y eifee,
what infiiHce need you bavcr of Chrifc« Much might be
i^of che fioful condition of al out of Chrifc, tor we
inult (CBOW^ chac in fin there isajarring againfc God^a**
guofc tfie infinite glorious <God, there is no:hing but con-*
niiidn^ nothing buc difcempei; in fin, and cberefbre
a.iyi6^^ conditbn can be no condition tp reft in.
j« In,whac affliAion foever any one is in, that is ouc of
Cbdfc, he hath no where co go for comeforc, for there
^pofcayoor comfort coa foul but of Chrifc, he is
^ .^MMO ib the midflt pf a wildernes^that bach' nothing eo
^pme£^ htin« no. hedg no buih, if (be (toitn comes never fo
dreadfuny,^1iach no wherecogo for proce£kion,beisIike
a anrsinec in che (eajdat bach lolc (lis anchor wfaien a ftorm
CQoies^ andb^isdriveii tocbeihpre, and baci;;ajQ anchor
M. p^h|f^ juponf This and much q[)ore . tnigbt be
fiud' CO iiifiw the refcleis'^conclicion of ^l qv^n ouc of
Ob i '*tlieb,''che blindnefs, Security, and hardnefs of
^^^(|9£l^^^^^« almoft in al cbe wor]i|, if cfais be che
cnico oNfocfi' and indeed this is che condition of al out of
CbrUtf-^CQiayj&om hence conclude, chac moft in cbe
i
1
3o8 Tht^keCmJitimtf ^S^tHOM^ Chrifi.
1
'
wof 111 difpente liacdnefs of Heart, for where almoft is
the ttan and Woman that ii ooavinced of this Reft^
condition? That ever were in this Reftlefs condition ^
This I dare undertake to aver, concerning every one^ thit
you were once in fuch a condition as I have now fpake oL
how you have got out of it, that you mail look to^ and
what argument you have that ycu can be able to reft
your Souls upon for your deliverance out of this concfiti*
on, do you examine, but this condition every one is in
nacujcaily y Abraham^ (/^). >nd Jacah^ was ia this
condition once, and therefiore every one muft lookunto it
00 w whilethis Re^ is opening unto you, and hereindesd
lis the Reafon of the tumulcuoufuefs of fpirit that is in
'moft people. What is the Reafon that people hurry up
and down in feeking after the things of this wotld ? That
they are in a Reftlefs condition ? Their Souls have not
union with God in Jefus Chrift, and therefore they are
hurried up and down here in this world to feek after com* 1
fort this way, tndchat way: but the truth is^ as with
Che unclean fpirit in the Gofpel, they feek for Reft but
find none : as I tould you before, the Dove fought up
and down for R^, but Ihe found none, til flie came to
the Arke; andfo the Reafon of the difturbance of the
Spirits of Men and Women, is from hence, that they ace
not acquainted with the true R^ that there is in Chrifts
bucweletthispa{s«
Only one thing more in this pointy before we dial
come unto the next, and that is, to (hew the Jntufficietxy '
that thei:e is in al things in the world to give Reft ynto tbe
Soul til we come to Cbrift: Al men out of Chrift arein a
Reftlefii condition: There tt an infufficiency inaltbingi
in the world to give Reft til wexome to Chrift.
And for that Ijhall give two or three ^afofit^
L Firft» Becaufe tbe Reft of an immonal Soul muft
Ineeds te in die refeence it luich to Gods Now al cte
yaumay, andfhewrhero that chey were not fenfible of
cbewroogddne uncoycu. And thus metkM(s wlldo.
miektiefs wU keep the hearr^ tfiac it flial nor be lee oui
befbrea duty, when ycuare goirgco hearafexncnci]
dieLocds daymornirg.or wbenweaceacaducy^orafcfi
a duty, it wil liicderace tbe paflion of Arger^ (hac.Iwi]
DOC be Angry before others, or wheh ctbersare in a paf^
od, but (fay til thek fit he over, and then i oiay doe
good.
Thktfly, The third is in regard of libe Continuance of
Jinfer^ raeekneis wiI allay the heat of anger, that it fiial
not continue too long ^ a« not to rife too luddenly ,nor to
be unfealbnable, fo when it is up^' it fiial not abide coo
brg, itflialnorbe like Che fire otbtU ^verlafiing^ as
it is in nuny^the heat of anger in their heanS| it n like the
fireof bel, is urquencbable, if once they be up in a pa/p-
op, they wil never have done, asifthefireof hel weretn
their hearts, it niay be, 'there may be a y eelding to them^
and yet nocbing vvil quench (^em ; Wheiras one that hath
anger riftng upon juftcaufe, yet he wU keep it down* It
ttwichfonae aswith the Devil^ the Conjurer luayfud-
denlyget bim up, but cannot Ibfuddenly gee him down.
So thou baft no comniand of thy Spirit, to gee down (hy
fpirit when it is once up, as the fea, when ic is up oiKe^
diougbthewindbeftil, the waves of the Sea are up and
down a great while after, fo. it is wicb men and women,
when cbne is occafion to ftir their hearts to anger,chou^h
they have that tbacfatisfies them, yet (hey cannot be qui*
e^althat, but they live like Salamanders, in the fire
coronuaUy : There are many families chat have dog dayes
continually al the year long^y qu know we bave dog dayes
inonedme oftheyear, but ihey laft' but a little while,
but indad| maby FamUies, they have Do^*daies al cht
year long, thtre is J^othng but feowardneis, and jan-
gling,! nd wcangling,al the > eat k>»g, where as Mecknd ?
, voiiki allay this concibuauccot anger, where there »
! BfcdOicfi theiewil bea ;ealoufie of keiJping anger long.
An^r moderaU in reffxB^^ Tmei \
forangec wil quickly foure che heart, andcurn co Malice,
if ic continue long,, ic wil grow cobe bictei?) and degener-
ate incd Malice andlia tred ; we counc.ira great Evii for a
manto have a F^aver. long^^ to haye a ft.of a Feaver and
notconrinuelong) that is not fo great ^n evil, burnoiv»
for one to have a Feaver chatholcU long, a month oc half
a year, tea a great while, and fo^ you have foroe long
fits of Ftavers, forty hou(e5 together : Oh but,^ow npaoy
'Men and Women/ ha tare in a1}urniiig fie of anger(wbicb
is fir worfc then the burning fit of a Feaver >. f^^^V hou-
r-es, yea,; forty yeares together. Many times the man
and Wife in a^amtly is in a burning fit for a whole week
togeclier, with Children, andfervants, or others^ now
there is a grea tevit ib xbis abiding of anger for along ciaie
together^ indeed the longer ang^r continues, che more ic
growech/asitiswichchelinesofacrianglei chelongerl
6a w cbem ouc^chegreatcr diftance they wil be one rrom
another ; fo che Ipnger our angeris drawn ouc, che grea«^
cer diftante (hal w« ^ ac^ from thofe (hat we are. angry
jwitb, but learn of me, faichChrifl*) if tberebefuchar-.
i ger arifing, yet wi^h meeknefs allay ic^ with meeknels
j keep it down, ^n^i^ refti in the hojgmtoi^bolf^t^
may be in the bofome of a wife man, but when it refts^ic is.
iu che bofome of a Fool, there it refls and abider,. I mean
refting other wife then it ought] and whenfoeyer it refls .
in a mans heart, it is an argumenc of much folly. In
Vfalme, 103, Surely we (hould I^rn of Cbrtfl to be
meek, though we have caufe to chidr, yet not al day long
to chide, Anger in a mjrek man doch not conUnw 1
chenitlhould^.
w
Further Ameekipicit ^ onech^e tbdug|i Ke may be
angry, yeChis anger abides not fo long, bu;he docbput
an end unco his Anger, whea God would havis hini) and
right reafoQ tels him be (hould do fo. . Id ^pbitf.4^26%
Ve Anffy and fin notjktnet the Sungo dotfon uponyaur
Wrath. : We muft cake beed^ thac though MTe Ihduld be |
• «
^^^■■^^^j;;^ri'"i..i *•• '
Ax^ir^^f^derMtinrefptH of Tttritn . 297
Angry upon a rkhccauic^ upon a ;uft ground, yec chat
(tkSm^o not d^wn upon our Wrath; cake heed of lyiqg
down 10 an Angry fie, k is a dangerous thing for any naap
Vwpman CO ly down and fleep m an Angry fi() y^u
Duftmakeconfciencc ofchis, lec noc che Sungo dowo
upon your wradk I have read of John a Facriarchof
Mexandria^ chac having conceftacioo v^tch ooe^ chexe
vna meeting cocooipofc the difference between them,
ifid in their nneeting, cney were fo hi froni compofipg che
differaice, that they grew very hoc one with another s
ins now this Patriarch, he lends to che other, andbidi
(he mefienger fay thus unccuhim. Sir- the S102 h going
dopnif aM no more *, as to note^ that though they were
mabeatone with another when they met. together, yet
they ihoMld cake heed that the Suii did noc go down up-
on theic wratbf Oh ! that it would be fo. with pec^e
when they meet to gether, and fal out one with another,
efpecialiy, when evening draws near, andchey feetiie
Sun going down, Chey wouki remember this ^riptuce^
let noc che Sun go down upon y out. wracb, and rather
fend one unto another and fay, the Sun i& going dowo,
j and yet our anger is noc going down, and ic is very oh>>
I (eivable in the next words, neither give place to tl?e Tier
vd^ How comes this in ? let not the bun. go down upon
fofor psratb^ neither giw place to the ^evil^ It is; o (hew*
thus much, that any man that doth retain his Angry fit
k>pgertlieoheffioukl> he doth give place co.the Devil,
it IS that ttviC theDevil would have, it is chatthat plea>-
feth the Devil exceeding wel, k is that that the Devil de-
lightech in, thou canlV do ncnhing more acceptable tatbe
Ixvil^hen to keep thy Anger longer then thou fliouldef^)
Bfrhaps, chouarrangry with thy neighbours, with thy!
I family, and art in hot expreifions, and this anger conti-'
i ones, and che Sun goes down, and tliou abideft in thy
1 iQger, what, miift I give way to him ? be bath wronged
Iine,iod mult I give way to him i wel/)bferve ; ic may^fx;
thy |)coud hearc wil ucic give place to cliy neighbouc,Uiac
R t i. cbou
-* *1
d^S • ^^ mitnite innfftB ^Tnmi
{
ihou arc angry wich al, buc niarke, in the mean cttlie ttimi
doftgivepUcecorhi^Devit, Lecnoc tbe Sun go downs
upon chy WKith,netther f;ive place co the DeviljTbe very
veafon why men abide wr their anger, and wil Jet the
Sun godo^rn upon their wrath, ic isj becatife chey (ril ooc
give place tt near he irbrethreiii yotiwtl not yeild ro him
you fay, i« him yeild to me, wel, you tvtf Hoc yeild to
ium; but yec y oii vfW yetid to che Devil, and vve^ce ic qoc
htttst to yeild to your brother, chough yoar inferior^
chaa CO yeild to the DeviL A meek fptric is one chat wil
not let che Siingo down upon hiswrach, neith^wtlh^
yeild unto the DeviL TNIre ate many people, that Itvr
at if they drank of no other waters but of ^JnaJfabMoi
^Meribahi)ithe Waters of Strife, but the i$^cil' waters of
Siloaoh that run Icyfcly, they arenot fortheit tooth, they
ice not fit for them, the Church faich concerning (3o^
Wilberefetn)tbkjinperf(n'ewri Injer^w, 3^5. God
niay have caufe to abide in hisangerlpfig^bucl layafcbw)
chat art of an angry difponciqn, what, wile thou referve
thy anger for ever ? wil t thou al wales continue infudia
\ diftemper ? Thou art in fuch an angry fie to day, and to
morrow, and the nextday^ what, wilt chou contioue
thy anger forever ? There are many people that quicUy
kc go any good chinp, if there be any good afFcftion /He-
red in them,' any defire after God, of love, and^oy^ it^
prefencly gone, but let an il affeftion be ftirred in cbem^
as the aneaton of pafiion and an^r, Oh^ that abides aud
continues long in t4iem, it is a Ire that is in ^jr very
bones: asfireinfolidmStter keeps long, foac^critwu
keep long in ;he bearts of men.
But indeed, tbereafonof Anger abiding in the faearct
of people many times is thts,a man oerhaps bath fuffcrcd 1
bis ptflipoy bis anger to acife un judly and fooliihly, and I "
n may be heis convinced that there is not liiiiicifiic cauCi
wkinhiiownconfciencei wel, butaowobfov^ and
cmiiiByoueowiibeartS;, whether Comtimes it liachaocj
'''A^ mkiiratt i)f tef^^ if time.
<.
aps^
been your cafe, ^hac when yd|i^ger bach been up, and
periiipi your eoofcience haini|[|i convincecTchac these
hacboocbeen fufficienc caut^ yec youwil continue in
your anger^^ and %b}dt in ir, becaufe you nughc noc feern
CO others lo be mfff wicfaouc a caufer Ob, this is an hor-
tbk wickednefs, chac tacber cbeixmen wil y eikl thus far,
ih^wilbikdi^>»aoiU«iJ^ftai^erwicbouccw^ fb thac
Godi rhe crumby and )K>^r)9co(brEn)ii(^fufl^ uBJuftly,
tirfjectlien.you wU lay/h)wn ai; un;t|l| ipg/^^ but bold
itupchac och^i mtstt chink ihat chei^ was a fu/^ cauCe
foe your an|^ at firiT • I am verily perCwaded^ cbaf (here
ace many noeo and women thac have iheir anger up, and
He weary <tf dmr angtc^ an4 would lay k down, buc
flowbycbisthe daftempecof dbeir bearcswoul4 Ndif-
utmtdf andtqdbey w^ noiky downcbeir ^nger: Ifi
tbtte beany of you char have this diftemp^r or Spirit,
lomr, cbe Loulchis day iudi rebuked youof ic^aiidic
isafineoCftoutnelsy atxl proudneft ofSpirir, ceruinly,
aaiecK%>irit wii noc do fo ^ a noeek Spicic, (hough ic is
HOC fttkA in this world, but bacb fomwhat of nature
flS, and may be angry fomecimes, yea, and not as ic
ou^tobe, but yet, when the unjuftnefs of cbeii: anger
comes to apoe^re, then cbey wil not abkle in itj beaufe
diey wouU have others think tbey had cau^By but as foon
asthey {ieeseaTon cbey wil kt it taliagain, a meel^ Spirit
wddofo'.aodfbui{n|icbfipc;tbeabkiiogofac)gec cpp-loiig
aod&owinedcQe&4oibwxkcate tbepalfiouof a^gerin
icg^doCIime. . . ^ ^
I
4
> f
, . . I
x.i
. • i-
• . . « «
^gj5;_ Mge rh^rt^f in r^H of tie ykafurv
CHAP- ClU
Of the ordering if jinger in refpe9 of meafme^
I. TbdLt it go not hejfond ihi caufe. z. That it
* grop^ not too bitter. $. Hiprtoofitrce. 4. ^(pr
unruly, j. 5^ar Cru^L €•• 9^or /b •At^ in
ouroppn^ Ofintbt^ingfofCfod.
NO W for che chird^ meelcneis dotli moderate tlie
Faflion of anger, to regard bfche fMr^^edfic^
chacis, cbou^ medcnefsidotfa allow fome anger, btao^
tgry buc Hn nor, buc he wtl be angry fo, as hit anger flul
not bncc^k oiu too much in regard of the meafute of k :
no afTe^ion is more Ukeco aMund in nieafure^ nopals
fion is more like to exceed in meafure cben the poflioaof
[ tnger, for ic is a fiery pafTion, and fire we Icnow is^ery
ready CO exceed, aschereisno creacuretbatis Iba&ive
as fire, ir prefencly growes co a mighty deal, and fo doch
anger. Oh, how greac a fire wtl one iparkicindle fomc«*
times. There it norhing iii which we are more ready co
Kcecd then in che pafiion of anger ;fire isgood while itis
kept ' in che hearth , buc if it gee beyond its bounds
chen acexceeds. And fo we lore mectle in a horfei-btic tf
it be ;adi&nefs racher then aey crue genecoufuefs, we do
not love chac; and foiaenand women chae are immo-
derately angry and pafiionace, they have a greac deal of
mectle^but ic is yadiihners, it is noc generoulnefs thac is in *
cheir mecde. We al do accounc.ic a greac difeafe in che bo-
( dy'wben tbr ealdoch overflow,che overflowing of che gal,
"Phyfictans^^unc ic{andfo any chac haveeixperieoce of
it) a verj^ greivcus difeafe, buc bow many men and wo-
men are iidc of (his difeafe continually, alwaies, every
day
m^
f Jgger moderate in rrfpeSi^of the M^ ^o
day ciwy have • fie of k, chece it the overflowing [ .
didieGal tn them, Ob> that the Difeafes of 6u r hearts^ I
veieas gretvous co ut, at cbe difeafes of our bodies.
ObpB^ But you vil fay, When k the ivger immode'^l
T4i€ Old exceeds in the meafure ofit^ and bow doth
me^fi ^ay the beat of it in ibk i^peit ?
Jiefiv. Firftjic is immoderace ac any rime Mrhen ic U
bqroodchecaufe chacwisgiven. In Zach. u 15. It is
kHy d»cGod yv^natdb V^plmjfed with his Enemies
butwkhhiipeopkfaewas bixa^lutle^Difpkafedt God
wfasSie fees, caufe is difplesfed^ but a litney and is noc
Uipk^fedagreat deal^ when there is but a iirtle caufe,
iw be doth c^ervea meafure and kts out fo much An-
ler, a bttk difpkafore according Co ifae caafe. But now
when men go beyond thecaufe^and whether thecaufe be
^ fittk ormiKbtcis alone^ tbeyaredifpleafed, then they
r iceimmedemte. It is a note of QmliilniMs i^arifienfif^
lor ooe u> be provoked for a Iktle oflbnce, it is all
ooe, as if a man ihould fee a Flie upon his
his fireinds FoEC-facad and be fiiould cake a beecle Co
|kiU.ihe File upon his Fore*head and kill his friend.
JGodrdbtfa proportion bis anger, beisaliccledifpleared
vhenthecaufe jslictle, and more when it is more* In
?r0v. 29- 1 1* •A^'ool utteretball bis mind, bnt a wife
man kgepexh it in til afterward/ • The Seventy Tran*
dare ibefe words thus, A Vool pourei forth dl bk a^^er^
^tawifeman dtjpifeth bk jinger^ Tbac Ir, accdr*
Atg cache Caufe, be difpofech his anger, a Fool uicer^
ecb aJ his ang^r upoh every caufr, but a wijfe ms(n difpof*
ethhi^pger according CO thecaufe. .That is one things
Co kt vg^f'cy oud the caufe -, but a nipHt fpiri t keeps it
in ihac itflial nocgp beyond th^ caufe. < A wife^nan wil
fiocbeiooj^odigalofbtsaDgef^ as it isthe Wifdmn bf ^
nianco keep 10 his afit A^ov ^^ noc co be prodigal of
. fo a meek fokic he wil rather tet out his
ll^»%'4
- 'l
^ I - ■ ^
503 Ji^t^ moderate tHrtfpe^vftkeMifki/'e' I
J . ., ,.■■■■■- — — m — I, I I r I I - ■»»■■■■ ■■ ! - ■ j ^
angec kfs (hen too much. An angry lAan is ?eqr {>codir
gilofbispaffion, whereas ebecruch is, if a man bad but
Wifdon^ cq kno V, chac the worfcing of the Soul ispcodp
ou?, he would be carefulnoc co lec it our upon everv oc-
calion« liUcfaeFaiPtofeverytlanadd WomaoofWif*
dom, CO poife their cbouehta and affe&ioos^ co tec am
no more thought t upon a bufinefs cben oac«t$ muft, mtsA
no more afFeaions upon a bufineb chen needs muft*
Here is a bufineis chac requires indeed the affedidii of
anger CO beheftovfed, Ibiic, IvrtDnocbeprodigaiof cht
affeftions of my Skmlt ic is a fign cfaac men have low
efteem of tbek afteftions chac wil fee chem out upoo an I
Ot^eft oiore cben needs. A man wil 00c give a fanteig
more chen needs for any tbing<hac heroes co markec for,
{oa Wile man wil not be pcMigal of his affefttoi% he
wil lay out no more of them cben needs muft^ clncii
cheFifft.
Secondly^ AiKxhec expceffion of the imtdodecaMfi
of anger is chis, when anger is t^ ^iuer^ a mni may lit
juftJy offended wicbaoocher, I but he may quittdy ^jrofT
coo bitter in his inger^ ItkColoff.^itl^ There is an Ex*
horractoniincousco^orlvardne another^ andfofgpvt
ontanotb^r^ if snyhofve any quarrel agoing any ^gff^en
as Cbriji forgave y&H^ tveitfo atfo d$ yt. Ic may oe cbe
Wifedocblomwhacagainftche Husband, for which he
may be angry^ but benoc Vuier agoing bir^ and lobfe
t not bitter ag^ni> Children, or ^uter^amjl Stnfamr,
or fBitHr agcHnji ^ei^^bar/^ Thoi^ you be ao^ry, y^c
benoc bitCef: i^iinft chem, though you ba«« cbk co 1^
to the charge of your Wife, chac fhe bach provcdced you
in neigleAing her Duty ^ I bur, you hive nochiggeolay
cother ci¥irgp co be bicttr againft her. The ApqlB||^oclii
QOC.ftandtaanitwrtbisObieAion, 1 but fee iaKfe a^^
thus ; Let ic be whatk wil, yet you muft nocte ^ctcr
A Meek Spirit keeps the Cweecnt&df his ^ffkr Md faUi
as cht Figg^ree to ^fa^g^fy 9« 1 1.^ Wtatit dtt
would biveic Riign qvec chem* SbotMd
L I Mgtr moderate in re/peB ofthe^S^ea/ure» 303
' SnpffitBc^ And my good fruiee, and go Co be promoted
I over the Trees : SoiaithaMeekSpim, when Hu^bat)d^
1 oc Wife) or Children, or Servan 5, or nei^ii bars have
^ t ddDe much amifs, I buc ,flial 1 ^o now and loofe the
fweecnelsofmySpiric, and gi^re way to the paflioo of
^oge^^ aHeek Spiric finds tluc fweecnels iuhis.Spiric
widiins cbac whacfoever comes he wil noc loofe the
ii9€ecDe(t of bis Sptcir> and be wil not be bitcer co
others.
This/Ei^f^nfeprtronfiftsintbts^i when one isprovoked,
and pafliofi is up. aglthft «nocher, they care not what
provoking fpeecbes tbey ufe toocbersj^^rating upon thek
Spkics ludi things as tb^y know hefore wil provoke chem, \
DOW this is finfuLchotigh tbey be juftlv angry, whereas
onetbat is of a Meek Spirit, wil be loai h co provoke, and
if there be any means to reform chem without manr
fefting the pafTion of anger, he wil do ir, 1 iay, though
be have offended him, if he can reform him with any
fweetnefs of Carriage, be wtl do ir. As ic is faid of the
Lord^he doch not love to greive the children of men, and
to certainly^ one that is of a meek Spirit, is very
lotbtogreiveany in the world, lee others do anything
cfaatgreives him, yet it grieves bim tbat beihould have
oocafion to greive others* Now here I would give you
one figae by #liicb you noay cry the nie^knefs of youc
fpirics; if you be meek in fpiric, it doth trouble you to
have aoy occafion to Greive any one living i and what
fwMC lives mights we live if every, one wece of fucb a: fpiric.
Carry cbis ilong with yoir, chat a meei man or woman is
fiidi a one, chat is trot^led ac any occafion cbac he bath
to Gietve any one living ; I remember I have read of one
ef (he Roaaans, that was a GreacCaptain, and bad done
QjDOkt (tau^ for bis Country, and bong fick, tome came
ico trip I?<kI Mie^ and Darned i ucb great exploits and things
fliar lie had dope foe bis country, and he lay and bcsaot
iJi^B, botliefaid, bcir^vr^sbitpDmforc, ihac^Aev^ any
Ke4iid wear a ooournii^ GarmentJiy ce^
n
' V >»■
■!■ ■ <0f
^ I
I
^04 j^^ moderate in re/peH of the 3ie4fnre,
ver ffaithhej wasaeaufe co make any man moiinie*
Now can you fay fo as in Che prerence of God', I nerer
did give any yjA caufe co any man or woman cal
mouine loX: any thing cbac I did againft cbem. If fo be
thac you rebuke them for a fauk, 01 if you punifh chem
for any ;uft caufe, can you in your Confcience fiy; chat
you have not given a ;uft caufe Co make cheni co mourn
and grieve, I do not mean, noc co make them mourn foe
their oflfence, chac is thac which you may approve your
hearts unco God in^biic co make chem co mourne, un;uft-
ly, to make chem mourn when yoSnhouU noc make chem
moume • Do but lay your bands upon your heaccs m
this and confider, have noc I made many Co mouroe in an
un;uft*caufe ? have noc I made them to mournt tbac I
ought hot CO have made mouin ? a heathen did fo, yoit
know Cbrift when he was upon cbe crofs, tbey cany
unto him a Ipunge filled ful of gal and vinegar^ l\nit
Cbr ift put it away from him. The hearts of many mtfi
and womenate like a Spunge filled with gal and VinCM^r
icmay beifyoudonot provoke chem, youflial nocmid'
them biccer. As a fpunge chat is filled with gal'and vine-
gar, if you do not touch ic^nothing wil come out, but do
'but nip it between your fingers^and it wil prefencly come
:ouc in abundance. So many mens hearcs if you do but
nip chem between your fingers, as i€ werl^ tbey preiently
wil be angry. As it is with many bodies, a Cbolerick
ftomach wil turne al meats and make them to be bitter to
them : and fo many men and women have Cbokcldc
Spirits, and che diftempet^ of tbeir hearts tume wtsj
thing into bitter nefs, and if there be any chii^ doh^ im^
to them that doch difpleafe them, they wil go and diew
Upon it^ and fo imbiccer their own fpiriti by tbiolfibg
what wrong fuchand fucbfaave doneCbem. It mecnm.
foolifh cbiDgtf one fliouid takea bkter pildF^^ Md
ichewic in his nnouct^ when h»(hbil)d i«attow htfo^tPH
whol,indeed,giveaCbilda |^atxttte^adiMlt^<]f It
prefencly, and wil not lei tCRO down whtfkj ltt4i4i^«rMi
'^
.-"". " * '
matty B&en and vbmep, whena»<bece isany thing done j
CO diem imift, any MFcpng, the wrong is indeed as a bic«
XXX pil^nd you fiiould (i^allow ic down^buc you cake the
pd andcbewic, and then ic^s no marvel chac ic it fo biccec
unpDyout when you cake icand chewic^ and lie upon
youctsedsand medicate upon ic, whecea^one that is of a
awkfpicics faetakesabiccerpilandfwajlowesicdown.
Tbirdtyy Meekneis allayes ang^c in the fSfedfure of ic9
vhoiasitistoojSerce* ln2« Tim. 3.3. Thece cbe ho-
ly ^^ fpeakes oiVeriloui tim^s in che beginning of the
Chapter J12 the laft dayes there ^al beferiloHs time/^and
die»defcfU>es che wickednefs ofmen, what they ihalbe
chat a»ke cbefeperih>u$ times. And in che 3. verfe^ tc is
iaid, they flial be Wiihoat natural affeUian, truce hrear
Ip'^^alfe acatpgrisfierce^ tbac is one among che lefk^erct
mm, fiery men, che word in che originafis a word that
6ffi\6eifiityr ic makes men Uke Jebn che fon (^ftfim^
tittt drfwe on fimouJLyf theic hand is ready upon che
dagger^ ifcbecebebuta wordSooken. The Lord fpea^
kiogcoocecning himfelf in cef{)e& of bis people, in ipiy^
27, 4w He £iith^tfr> if not in me^ but you have many
that you cal them llotrbraiifdChriftianSf chac acefuri^
ous upon every occafion^ and it cannot be faid of chem as
the Lofd taidi of bimftlf, fury k not in me^ in cefpeft of
his own people^ but fury is in tbee,chy heart is filled with
fiiry, iDgood thingscbouvc«otfo fierce, thou act cool
atiitfh things, but in evil things thou act fierce^ now
meekntftlmpes men from iiecce difpoficions, they may
be angry, but they are not fo fierce and furious, that
pcefim<ly€heit blood isiniheir faces^ and they are in a
tey^ dhis^iMnotber« . .
Fourthly^ Anocbes thing in che immoderatenefs of an*
p, it by cbe Vnrulin^s of anger -, a meek man is che
luteofbiaownangecs he<»n te angry, bat he is able
cocdiMdthiaat^wfaenlie.wil, io m asmeeknefs pre-
-906 Jnger moderate in ref^eB of the Medfure,
vaHes vand in chac eonfift^ the grace of Meekne&as^fniicbj^
at in any (hing. , One chac is u? a meek Spicic is able co'
Hile his anger, anger indeed is a wild bean: in i&felf, buc
there are fome nrien chac bare goc che skil, chac they can
rule Bears and Lions , can carry the Bear by bis note,
whenas others cannot do fo, fo our paiiidn in us narutaUy j
islike Bears and Tigres,buC the Grace cfmeekiie& comes !
in 8c inables one to rule this Bear and to carry ic up and !
\dbwh^ this way or chac way, according as^chereiicaufeii
/As che Centurion could fay co this fervanCygoaod-be goes,
and CO another, come and he come», and to the third do
' chis and he doth it. So dhe that is of ameek Spiric, he
can fay co the pafTion of an^c, go and it goes^ and come j
andicconiesj As God faith to the proMfea^ ^iherto
tboujbaltga and^ifto further : So a meek roan, he laith
tohts anger, hilbert<ythou fkaltgo and na further. If a
man fhould^ keep a dog in his iK)ufe that, is fierce, and
would fly upon every one^he had need to keep fuch a dog
inChaines ; many mens pafllon of anger, is like a ftirious
mad dog, chat when it (ers upon an pbjed ic caonoc be
calledback, youhadneed tokeep fticbdogstn cbaines,
chat when once chey arie upon a ching you cannot cal
cbem off. If a ihepbeard fhould have fuch a Dc^,that he
cannoc cal off when he fees him upon che fiieep, ic wouM
be a great offence to the mafter, ic'is not enough co fay, I
had fuch a dog CO bring in che (heep,.buc he muft keep!
fuch a one chac he can cal elF. Soif indeed youbeofa
meek fpiric you can let out your anger thus far when you :
fee fufBcient caufe,aDd cal backyour anger again^and chis \
meeknefsisofgreatute^ InVfalm^ 78, ii^^uthe ie-
rngful of compajfion forgave their iniquity ^and deflroj^^ i
ed ttjem not^ yea^ many a time tumedbe hk^nger amaj \
and did not ftir upal hkwrathy So ic is in the lartec ;
tcan/lationi buc in the other ttanflation icischus. 19e
calUdbackJfk anger f and did not^rt^pal bkimraib^
The latter claufe maybe referred co the ficft thing we
fpake ofj That God doch not fttr uj^lhia wcacb opoo
II il II Ti^k»0
crer^ oocafioQ, buc now this it foe ebb patckuUr of cal*
[liDg back bis anger, cbacisameekmao. In 9^^. i> %•
\ Ttoe it is fai£>f God as it is tranflaced in your bofot^,
ibAibekfurioUiy buc. indeed che wocd in che original is^
tbii be it the Lard of jinger^ beisonechacisableiocule
hiung^ as he pleafiscb^hough (ometimes 10 be che Lord
of a cfaiiig, notes the abundance of^ thing, from the He-
brew fooc^ but we roay apply it here^ that as God is the
' Lord of anger, foevery Coriftian fhould labour to be the
lord of his own ang^r. We know c;|baC when the nerves
and finewes of a man are diftempered and there i$fick-»<
oe&uponhiin, they wil n^ove whether, he v^il or no,
as a man that hathapalfie, his hand IhakesaQdmoves^
whea ipdeed he woukl not have it move but it mqves
.whaber he wU or no^ Now when it if fo in the body^we
by there isa g^eat diftemper upon thebody ^ fo in the
Soul, yben.any paflion in the. ioul fhal move, whether'
the foui wU or no, it arguessa grear diftemper in the $ouI
But now if cbeSoul be in a right c;emperiitijc would have
Aisaffeft ion move, then it Sial move^ if ic wil have it
ftand fti), thenat fiiil ftand (til, howunruily ^re the pafr
fioosof many men and womeni though they are convin.-_
cedofche Evil of it^ andpejchaps have been humbled for
ic, and their confiriences have terrified them, for c^heviC'-
Jenoe of their piflion, and they -have covenanted, a^d
vowed, andperbaps failed and pr^y«d^ andyetcannQC
rok cben:^, this is a fore evil. . lA$ who is there almofl
but you fflkalbear them upon occafipn Speaking of the
uarulineTs of che paiTion of anger, or if they do notcom-
I plain of k themfelvesi, yet others do^ and when, perhaps
tbev go CO prayer) chey confefs it toQod^ and £b they
|U(^ cbemrel^es for ic, and condemn them felves for the ;
j UDCulinefsoif their paflion^ andyetnocwitbflandingcon-
r ckue at paflionace and as toward as.ever^ after they have
^heenac prayer, and it may be condemn chemfelves for
dieirpflilUon iatbeday, yet before che SUn goes down
i
^•^
s
^r 6 <jt9^er modtrate In refpeSi of the Meafnre%
*^ *' ^. — . ■ t ■ : 1 ^ —
left Fray er, or fpeak a finfiil word» if ic doclv boc concern
your fetf, yod can put chac up wel enough : a great deal of
difturbance tfaereis in your Fitntly/Buc l^%k youj when
was there any diftutbancebuc it was about the things tbac
did concern your (elf, noc the things chac did concern
God ? Trulys without breach of charity I may fay^ take
one family of a hundred, when is anger in a Family,
meerly for oiFence againft <7od ? There is a tboufand
timet more angf r for things agaioft your felf. Now bow
canft chou think that thy Soul ihould be precious in
Gods Ey e^ When his honor is not precious in thine Eye ?
If thy Servant fhouldftiy unto thee3 when thou bidd^
him do fucb a thing that hew il not, OhJ How wouldft
thou flie upon bim and be angry with him ? But now if
be offend God^ there choti canft bear with him. Aod
fbone Servant againft another, wrangle and falcmt for
oiFencet one againft another,/ mic they tiever
fal out for any thing committed againft GocL Yea,
many, they bluih at any time when they fpeak io Godi
caufe ; I put this to you, when you have been in Tavernesf
. amongft company » and there you have heard maDyf
I (pecchesagainft the ordinances of God) and the caufe of)
God, and you have not had one word to fpeak for tben^
butif in this company there be but a word ial by the by^
that feems to difparage y ou, you-cannot bear char, oa>
tainly your anger for your (elf is too much, when it is not
enough in the caufe of God, whereas one that is of a
Meek ipirit, be is more angry in Gods caufe then in hi;
own* And thus now we have gone through thefe rhines^
how Meeknefs modera tes Aofier. Ficft in reeard of the
Objed. Secondly^ In regard of the Time, and Thirdly^
Ixi regard of the Bfealure.
CHAP, .
.1
•' l'"ijj»
j hffrni$itr4ttimT«ffeH^^^^fiHtid* g
dt^dlrWt&WilrWJi^^'Ji
J:
CHAP. ;<:iv..:: :
Of f&0 moderadvjg Angst in reffeU of the ground/
andettd» u The ground mujl not he fmfuU
' i»2ipifnik^ tbefefviral ipopkjngi whereof to caufi
Angtr^ kfstmitin ^i^Varticularf. i» Ik
nu^i us tbmkwe are (oo great to be ctoffed. i.lXjt
Mnl^g himfelj too goc£ 3. A ^oui Veart
maif/ bk pnl the ri^le of bk dSianx. 4. Ve bath
mat apfrdfenftmi cf bimfelf. 5. He thinks all
bedo^^^ ^At. 6^ Ve tbinki bimfelfonly ought
tabefanjfiiom j^^e cares not what others fuffer.
8. Ve tbfil^ it £jhonbrabk to pafi i^y a
tc^ron^
THe other dM remaicfai ca be fpoken of are the
grounds of Anger wbenoelc arifecb, and che ^EffeBs
cf anger. The. Qrounds of Anger are thefe t wo, Fnde,
aodioordinue lulls in aiens Hearcs i pride FarticuUrlyj
and ioordinace kifl in the Heart naore generally^ Sue
abdve iU ic.aCj%h from ptide, pride is the mainecaiife of
Ango. I will gt?e youfome <i^aipCul:e$ for k) in
Trinuzt.T,** Vroudand 'Haughty Corner is bk ^me^
who deatetb in proud Wrath ^ Ob, You that are of pafli-
onate Spirits^ cake this Scripture along with you as a
locAoDg Glafs,' aod fee ic in your windowes to look in^
Pvoiifbataceproud^ ^ofHaogbr^^Spiriti^s pr.?tid4nd
anghcy f cccncC is his name^Mrbo deale^h in proud wractu
rinadijaidcdioace paflion^ ibmuch pride, pride Is at
Tr mnrh
_^ „ ^ , t r ' ■■-■-■'- ,
4nHr }4UitMtmreffi^ ttftbe ground.
mych feen in frowaidncfs and paffion as iii any thing.
Thicwacercaiorule, fo far as paffion prevailes in afin-
ful H^arr, Jofai; prid^ prevailes, i^Bd thacm^n mj^o-
manthacisdf a pjllronicefpjtir, isof apcoudSpirif^ let
checn feem.CQ be never fo humble in ocher ihingi, ycc this
is a cercain rule j never plead thy Narure, -or one thing
or other, ffor thaV wt'fcafl; iul^Q more afcervrards)
Chis if a true rule, that there is a porporcion between
finful paflion and pride fh every mans hearr, and thou that
hated the oi^i (houldcft bate the other, and* thii is cbe
Reafon chac Meeknefs aAdhumilicy is ;oynfed to^rher in
the re$c« ^rn a/ me, for I am.^Meeiand JJowly in
^e^r t, Tliftif th^n tba t aie 4)f ito ward and paHionare
Sprir.H$,.Uli^y.?cei ^loc JLowJy.ia 3kdit,t Mr Wee^, in
Ue^, but proud in Heajcr. . i
. And fo.Ukewifc in ^rov. 1 5. lo Onlfby pride eometb
Cmtention. Contention cometh only by pride, becau fc I
itischechiefcaufe^ it feems to b? made as if it Vac the
only caufe. Indeed there is never mf conrtotibn in a
Family, and in a Town, '^ut there k pride in tKtf there
bs Contention, ic is by pride, paffionatc and hafty Sjpirits
are proud Spirits.- Weftiallafterwards^when wecorfie
to Ipeak of Meeknef 3 and Humility, in the opening of
the excellency of that Grace, (hew unto you what an
Evil thing pride is, but now our main woric in
this is, to ihevir how pride doth make a man or
Woman to be angry, from whence it is, the feverai
t workings of pride to caufe anger an4 paflion, ' tbece
lace fome fevea or eigb^ Patticulars oofervable In a
proud Spirit, whereby you may fee in all of them, how
of necefficy a proud man or Woman muft needs be an
angry man and Woman, that thole that are angry ace
proud
Fir ft. Pride caifedi thofe thooghts of a maai feif that
he thinks be is too great to be crolfed, be thinkt tbar he
i$'Mto^bi^x conditioa for any to crofa hit, or crofr
p
t'
titm ■Tiilii
Anger nf^ifamt^fpjj^^^snunl
ber will i hcKC thofe clprefiions, Shal I bear fuchM
thing? oftco yos flialbave a proud Spirit have the par-
tide, Jjlwitnet'erbearUy tndl poittbi ti7Uf and thuiy
andlmlmakey^f^^pow what it k to 4o fifcb tbingr
againp me^ looking Hjpoa ttfemfekes as if tbcy were
fioctobccrofled. whoioevcr were* But I pray, Wbo
art cboD 7 aiid wbo arc yon tfakt muft not becroft inany
ttiflg ? God hlmftlf, tbat if infinitely above yon, ia
aoit every day, and you your fetves dafe prcfunie to
croft him, and yetyon tbiokmuiib your felf to be croft,
io your mmd and wtf. ■ . "
Secondly, A proud heart thinks bimfelf fo good^
that be can never defecve any cro6^ that whatfoe ver he
doth,defervesnocontcadidionat all, fwhenas he ii rea-
dy to makeinifimeriffetatte^s of any thing tfaac another
doch, ^ncfbrbifufelfallirwd, there is nothing that
aprondManorWoman doth, bat be thinks he in^y
|Daintatoit,andthinks that others do him wrong to be
offended at it, or to complain of it : and becce it is that
a prond Spirit is hard to be convinced of anv thing that
bami&iiihimr Now tbiscaofed) a great deal of p^fll-
on in a Man and Woman, not to be convinced rOt any
evil that they do tbemfelves, and ready to mifinterprec
every body elfe in what they do, no marvel tbey be of
:pnondfpiri&i j. whereat noWiroeeknefs.be]ps both thefe,
a meekbtarc hithlow thonglit* of htmfelf, and never
tbii^ htmfelf too big to bt crofled, he thinks/ Wbtt
am I, »*pQOi: Worm that xi croR, and what great ma- ter
ta this i . KnA a me^k Spirit is eaGly convinced of a n^
diing, yieldable to any thing that' any one ftial Ciy, and
.ftLby iibts means moderites bis paflion, far eaiity^ cohr
ceivrftl^ itisamifiibatis.doiDei: and therefore ivilhrat
beeaGly angry.. . . i . i ^' -
Tbtrdlyy A proud heart makes l?^R>ilt0 be the rale
^bkaSunu^ ^ea^andwouldhavfe ic to b^tbe thIm of
aiiirrismcaSu^iu'^ttarjandfocha.onecs^notbutbe tf
^htkmatA^&mtitV and dietefote ofoud t^opU are at
j^^jaf{0Mif:fim^n^^
mvtt witfol (>(^op)ei« acid fa trt t ngry people, mif i
Iftom cbciir pride, becattfe pride mthtMbeiMi to be dw
ruleof ti$too»« nd intlnsA prottdiketit Kftecii op irfolf
^ventotbt btgheft'v God bjofelffor it is the prop^rqr
^[:of God ISQ daveiib Jriril tabf efae:rQlr of liirtdjom But
.«elhiitb»Yefoecit(ioii ta^peaicio»«b»tiitore>ilK>atcbe
^ittiiietad>efilo£prid««ftSef3rjrdf, boronly Aowfy ftur
:asicbafbtefereoceMto4iaflEu3d,{iikleitiirt^ bit wiH
itbetmleAftbiiJifttQirti. r. . *-
;: fi09Abiy».>fEbeCfeafiippi)e&eyi(iirtfmipr^^
batb,of bimfelf nitKef him to chink of tit cbitigs that
.tft dooeagiinft biih tobr mttyrgteati: t Ikrleolfinice
tbaiudoneagiiffiftbiniJsgreatiahtaevcfi Wbp^ Ba»
<MxtS» he hath. fQck great aipprebeoNOfistof iil|AleIF,_
iaberfit5ifhe^bad:bBtjioar4pprtheirftomof'liiAiMff^^
thacwUchtidoiieagaiQftfaJiD^ODidjbein co bt H'ttkb
but accordtngro wbat:appYeheiifiODS> any ^an oc Vffo-
«ianhacfaof.tbtairclv«f/fo cbey wjijiidg of any tbiog
That fall ooc cfoftanco chehit andwil be afFcAtd mm
it. Htncekfschat pfOBdct»artvif any thing be done
agsinft chem^^cbey ml aggmyace the evil ammdaiitlyV
that is the reafoa of theft eiprdSons in a ' famiiy^ if. a
ierTanc doth any thing a licde amifs, What arey^ msdf
axe joH drunkj asifche thing were fo greats artfooe
but a mad man or a drunkan man conld^ d^ it« ¥^4t
makes it fo grear^ Ic is bec^nfe yon are fo- grelt io. your
ovrn^yef* *• *•
Fifthly, A proud hearty whf tfoever be doth «fo Hah-
feifthoogfa Bererfoonreafooable, be thinksttt bWfbi^
bir thinks be doch n^V Why? becaofe fie is cpoficiced^
of bimfeif, and be tbinks in'hi» prtde whatever it ka^
andivbateverotbferscbiakofir, be thinks heddth ivel^
and this ooutiihecb his anger more atui more* ^
^ Statly; A' proud Jif art, be doth fo look opoa^bitH
filf a$ if{c bt b( were the only cseatme^bat wew w^be
fiftufi^dinhhrmmd^cmdmU aiiiiU>ch.noclefiiad aftdA
r— r"
^mtmmt^
,^fi^ ernes frmTridt^ ^nj
ibi&uififtionoftaybody etfe, be doch ooc confide
thatochcisxhic be batb ca detl wicbtU tbejr mull hwm
feBefttis&Aionms Welti be, and they bave Soak at
wtlnbe^ and they bavecomfofcseoloolcafterms^ela^
hif bat a proud bean regards only bistmn Atisfadion,.
ioddoch notatal miqdrbe fatisfadion of otbet mei?|,
which a meek Spi fit unl, ameekfpirit looks at the fatia-
fiAtoo^of other men as wcl as himfelf. Irit i0poflible
buttbatman oewoman fliotiid be aogry and froward.
thatoiriyregafdatofatitfie tbemfelveSf and do not (o
oucbastakeaconfidcrttW that otbers (hoiild be (a*
tttSed. The tratb is, wereoor hearts truly Jiombled as
they fiiooid^he Mafter 0t Mtftiefey though they ^ere
ntftf (o bigb) they would tbiokj diat the Servant ought
CO have fomefatisfadion brother^ Job did fo, be gave
ffttisfaAioii to his (ervant* What/ ktbe world madei
al foryoo, tbatone nuAbaveal, ardotberabaveno-^
tUi^ ? Tht iBtaneft.i0 th« world luaift' have^ fdmetbiog;
ti^coficentthefBy. aod tbis confide tation wooid nighti*
ly meeken the hcajrts of meoand w^ipcn in their dealing
with others, jdo but tbiokf ] am fet upon my own will^
andlwoulafainhavemy wil, and have concent^ and
why (iuMi(d tiot6thers ? No, it ii no matter for tbemy
But you are to look to the'meaneft wretch in the nvorld,
diemeaoeft ftrvant, poorcft creatore, and think that
they ought to have fomwhat to content and pleaie tbem,
iswelasyou (hould have that which (hould content and
plealieyouj fo it is where mcekneft ti.
I
Seventhly^ A proud heart doth not care w.hat others
S^i(^neit|ier, but is re^dy to look upon others rather
ttDogs, let others fu'ffer what they will, they take no
compailion of them, but a meek Spirit is compaffionate^
as we opened you know before concerning cruelty^
tbofir that are paffionate ^re void of <S)mpaffion5 pafflo»
{ miKfs$ one fo cruel^ and pride is^hie :cau(e of cruelty . it
^ :^'€aufe why men are not at al fcnfible of what othf^
31^
tttordinafe Injl caufeth An^rp
Eighcbly and hftly^A pcoud hearubinks ic Co be ariip
honour to h to^s by wrongs wbac I ihal I pals by fuch
and iucb a chiti^? 1 would . ficocn* co .bear , fcom co
fuffer fucii a thing chac fucb a one doch, I would
Tcorne co lee cbem (peak lb, and do fo. Herein he goes
quite coQ'i^ary co the ScripcuKt, chac fatth it k an bcmor to
pafsb} anoffi^nce^ As afcerwacds weflial fee when we
come colhew the excellency of this grace of meekoefe
Thus we lee pcide is the caufe of pafUoo, and ineelcnbii,
being joyned in the texc wich humility^ chat oaod^i^
pcide, andfonjoderatespafTioo.
CHAP. CV.:
a
«
Tbefecond Qround of *Anger k inordinate lafti in re«
gard whereof^ and tbefeveral ends of it, it kid*
laytdbyme^kjfefi.
THe Second groand of Anger is inordinate luji in cbe
heacc^ this lers in padiM^ Tt^c place is remarkabk
in JameSy ♦• i. /From whence come wars andfigbtihgr
among you? Come they not hence even of yoHrlufUi
Hence come cbe wars and fightings that war in your meah
bers. There are wats, contentions^ bt ablings ia your fa-
roilief, from whence come chey? youwi] Uy^ it comes
from this caufe^ and chat caufe, chat cbis Servant doch
noc do whac he (hould, and the husband wbac he fhouMt
and the wife whac fhee fhould, you are readjf to accribute
it to fomewhat wichouc you2. but if you would l^ve cbe
caufe in fcripture, it is from the LujisMvithm you. Re- 1
member chis Saipture, when there ai^ contentiawin
your family, and you areangry, if aflylKoukl coiiie into
vouchoufe, and fay, whac is cbe (natter ?. from whence
«1
»^i-
Inordinate luji canfetb 4i^tr. 317
comes al this ftrife, andri chisftir, chat there itiotbif^
fomily} you would bicdly give the caufeof this robe ^
what the Holy Ghoft doth in this texr,to fay^ wel, I may
atcribure k to (h^ or th^r, but the truth is, it is from the
lufts \tx ouc hearts, lee but the luffs of your hearts be cur*
bej, and al wil be veU As we know it is with the body,
when it ts^in a difeafe^, it can bear nothing, come Co a man
that bath a fore in^is body 9 and \i you dp but come near
bins, and touch him wjch your finger in the leaft, b? cries
out, whyf becaufe it 19 fore, the place is diftempered :
certainly J uH: fo tc is ip ch^ heaj:r$ cf n)en and women that
are paifionate, chey are n^ty fore, chey are like raw
flefli, tbae cannoc bearea.ccHicb,tf yoAi lay but filkupon
it never fo fofr, it can fcarce bear if , when the flcfti is raw,
aad when tb^eis a difeafe therein the body vpaffionace
aoeoand women have difeafed fpirits, and ra^v fpirits
and fucb Spirits cao bear nothings whereas meek*)
nets is the heakh of the foul, this grace of meeknefs doth
as it were skin over the rawfleih, and indeed men do
gal cbeic own Spirits by their frowardnefs. Firft, (heir
fpirivare diftemperod by their proud lufts, and then
ehetr Spirits by their frbwardnels are galled more and
oocet and g^ow into paflion, this comes from the diilem*
pets chat are ia their bearcS|.
And then al this comes from weaknefs it is the fpeecbi
of Seneca, WeakjUngj are complainings thofe that are
Weakeare &d <if complain ts,as a body, though it be not
y of fores^ yet if they be weak, they are very touchy,
they cannoc bear when they are weak i So ic is in the
hearcs of men and women, w hen they cannot bear thirds
it is a ftgpe they are weake, and that makes them foixo:
ward and paifioaate. The bramble, that is one of tke
weakcft things, yet tc is f\x\ of pr ickes,and fashes moft
ra^iWik bramble, if you come neareir, tbacwil fcraLch|
mc^y foa weiik fpiric, wil fcraccb and tear thpfe ibacl
eonencac tocheio* Ic is caic, your angry paffiq.nate|
Spirits,.!
Thi^sof§inm§derate Angtr.
jiirtpiy tbey cbfnk chac it is chrotigh the ftreii^
Spirits chac chey do chus, Wbac / (hal I bear it ^ Sfettl I
docbos andUius? iFemember Seneca chat wasaHea*
chen^ batbfucb an expreflion,* Itk notthe greatnefiof
the %pirit but the fix^lHng. As now^if a mans acme (wel,
and biffega fore kg, a gowt^ieg^ we know ic is bigM^r
cheaanothecmansleg^ bucyeck is weaker: Soapafli*
onate Spirit feemes tokt bi^r, and tbere is more pc de
in it then before, Ibut ic isagreat deatweaker^ it it
tbrougb weaknefs cbat it cannot bear any cbing that acrf*'
fecb ir. Now meekneft ilreqgchensthebearc of a man and
Lwoman, and makes it abk Co bear chac that is crois wicb^
^ ouc pafTion. And tbb for the rife of anger. .
^•
And then for the end of anger^ a word or two of char,
now whac is ic chat a PafTtonateman aimesic inbisaneerr
What wouU he have ?
Firft, In Che 6rft place, crulyhecannoc fcarceljFtell
you wbac he wotfkl have biic only this^ he would facisfie
afrowardpeeviffa Spirit. ♦
Or elfe Secondly, That they may bring others to be
under themj chatcbey aynieat> ac nothing elfe but to
faring fuch and fuch to fubmit co chera, and bfc under
them. - \
Thirdly, Thatcbeymayfeemtobefomebodyindie
world, whac/ IflfhouldpucuTial, KHould be Coun-
ted a fool, bethought inmyfertiily to be a fool, nowi
amincbinkes by his paffion to bechought to be fooie
jbody in the world.
(
And then he thinks by hispafljonaconeriwe, tpflec
tlSWllmoreaC anOCher rtm«i« h« rhinln* phaf> ^liM^^I
i5
•i
/ . The ejjtds ^fmoderjite Anger ^ 5 10
thrieaceche chtefe ends of a paffionace Spiric, I only
oame them, I fhil noc fhew che Evil of cfaem, cbac mty
be done more afterwards in che ajpplicacion of the point :
But aowmeeknefs allaies the Spirit in regard of anger in
I cheferegards, that if he be angry, it is not tofatisft^im*
felfe, but that he n^y bring chtngs in order, to fee that
Godma^ nocbediflionoured^ that they ihoold noc be
uoder bim^but under God, noc that he may appeare to^be
fomebody, but that the Glory of God may more appeare,
not chat be may have his wil more ac another cimej but
chat his Brother, his Wife> bis Children and Servants
naynotfinagainftGod, and offend againft the wil of
God more, noc chat he may iuenge himfelfey no, buc
that he may do Good to ot hecs, A meek Spirit, though I
beroay be angry ftmerimep, yet he never aimes at more
good Co che party chat he is angry wichal, t hen be doch ac
jthat very time chac he is angry. And hereby you may
; know wbecher your anger be righc or no, you are provo-
|keducjuflly, that is right, Ibut can you fay as in che
frefence of God, I am angry ac my wtte, but God knows
never defire more good coherchen at chis cicne, and I
could never pray for her more then ac this cime, and there
isgood reafon, tor when you are prcvok^d, you thifike
fliedochfomeevil, now then fhenevcc hith more need
of your help then at fuch a time, and aienot you tnade
tobe a help ucito her ? And fo the Wife to the Husband,
it may be fhe is angry wirh her Husband, but can you fay
ai in the preTence of God,I r leve r defire more good to him
then at this time, and I could never pray for hioi more
theiacr his time, when have ypucaufe cofeekche good
of your Husband more Chen atibit time when you fee
that it is ii wich him ? When doth a loving Wife feek to
dogoocf to her Husband more, then wheaheisfick and
d, diere never fnAre love appeJ^res from the wife then at
fudi a time, n'6W if your husband be inapaffion, it is
chefickb«^Qf bis foul, and chough you may be troubled
. at if, yet at fuch a time fetk to do bin\ more good t hen at
I '' Vif . another
J
"S
- I ■ !■ I ■ ■ » " ^ ill I j ."
another time. And To foe a parcnc, when doth a parent
reelf cp do a Child moce good^ then when it is (ick ? .now
.thus it i$, when j?pu fee Husband, Wife, Brotlier, 64-
renc,, Child to be Tick, Soulfick, then you would en- ^
deavout to do them moll good, and fo long as you keep
chisway^ you can fay as in (he prefence of God, yoju
cap then endevouc to do thenii good, fo long ypukeep
themeeknelsofyoucfpicics^ / n ^
CHAP. CVI.
Qfi&e effe^j of^agionate Anger, u It blinds
, theritafoh. 2. ItVifquietxtbebearU $• hl^if*
turbes al p^e converfe mtbaU
WELL) Bi;ic to come tothe main thing of al, ( for
moc^ofchis you may meet with in the applica-
tion ): the main cbing is tht^ffe'^s of Anger^ meeknets
ajlayes Anger in regard of the elFeft o( it, the evil effeft^
and indeed there are very many, there, is no pafTion chat
producecb moi;e evil effeBs then the paffion of anger. We
read of the ^anicbe^^ that they hold two principles^
one to be the <Principk of algood^ the other tobe che
<principU of al evU^ arid if there beany thing that is che
principle of alevil^ it isa froward fpirit, the principle of
Anger, as God is the Principle of algood, 10 that of al
evil, forch^e is npthin^ in a mam fouTthat it the caufe of
fo much evilas this paflton ^ and in regard it itthe caufe
of fo much evil, we muft tabor to fear ch into che feve*
ral ^Jfetti of a froward and pafTionate Spirit, to^iiee whac
adctalofbuuitdothto the Soul, fothac.by thac yout
maycomevto lee what an txccllent grace meekneft is^
which^weareafcerwardtoarrae to open tp you, ind che '
ufeofmeekneAiiihindeiiu^? thv'^eiil *l^Tf# that this }|
paiSoD would pri diue. lutct eie it*ii ieVeral evil <Bf« ij
The effeSls, of ^afiknate, Anger,
f0/of cbePaflion, of anger, we wil reduce ehemto ten i
{ievecal beads, perhaps there may be more choughc of,
buC I fuppofe cbe chief evils chat flow from che palFion of
Aogec may be reduced to ten (everal heads.
Firft, Paffion doch mightily ^lind a mans Judgment,
and blind %eafon exceeding much, it doch even almoft I
pur out a mans eyes, as When you make a greac fire there
wil be a great fmoak, that Wil everfblind.your eyes, you
caonoc Tee things truly.. Thus it is for al th^ world, the
iMatofpdIion, the fire of Paffion when iris kindled, it
caufeth a great fmoak to come up to che underAanding,
aDdjiidgmenr, and even pats out your eyes, puts out
your reafon. Or as it is in the watery when the water is {
al 10 a roul and (Krring, urhen there is mud in the water,
and al ftirred, you can fee nothing in the water, where*
as before ( perhaps ) you might (ce fomewhac lye at the
boctond, when the water was quiet and not ftirred, but in
troubled waters you are able to fee*^ nothing } So it is
wichchc heart of a man, when a mans Spirit is meek, aid I
al in a quiet, there is a clearnefs in bis under ftanding,but
, when oDce the heart is put into a trouble, inco a paflioh,
there is no cleeroefs at al, al is muddy now, and you are
able to fee nothing,9tKl underi]^and nothing. Sk> y ou inive
itinfPriCW. i^-zg^ thereitisfpokenofmeeknefs^\hbw
that belpes ibe under flajqding. 'H^haX ffJlQtv ta vpru}h .
kdfgKeai under Ji^nding, meeknefs^oth mighri^y help I
a mans underftanding, ^ by allaying frowardnels, it plain-
ly (hewes us cben,^ that pafTton hinders the urrd^cftandibg
of men, that tb?y are notg^ktodifcerneof thipgs; Pal-
fioDy it isa drunk^nMff ,' iHf^n may be dronW with paf*
fiotiy as wel as with beer or wine, now ypti kacwdruh-
keooefs rakes away a mans underft^dit^,' leca manbe of
never fiicb excelletic parts, yet \^H|n he i* dtunk he bath
no ur455iUn3ing.j ^ Wpf^ tV^^^wairai'pdr^^
Vvi
•—
?
Mta
_ 5«>
TI>e eff^s of Anger,
'
faith, bow can that ie? hcztitwm^thitnnnthpa^o
And lb palFion it is a Tirant, Tirancs rbey vilkil ale
counfelsof the Land, or any ch|i((ha) joynwirh the
in theix govermem *, woulcl ic noc be fchink you ) a ri<*
rannical thing to deflroy a Parliamenr^thecouncelof a na-
cion ? novir reafon in the Soul ic u as ic were che Parlia-
menc^. thecouncel, cbegreac councel of che foul^ now
paflfiontbac C9mes IH^^acUanc ai}d >|rpuldktl and def-
croy ic, ic chtnkes ic caii Qevei:l>e Wei cil tbe great Parh-
amenc of cbe foul^ ceafon, be deftroyied- 1 remember I
have read of a poor woman^ chac being co be judged by
Vbylip ot^Macedoriy and perceiviqg chic che judge did
ncKgofighc, upon that fu^^bflie) lapf^al j (airhche
King (laughincichecj appeal, pray cheei to whom
wilt chou appeale ) faich ihe, I wil appeal from thee un-
co chy felf) 1 wil appeale from thee chac arc now angry,
cochee ac fuch a time chac thou aic noc abgry, noting
^hac he would have a becc^r judgment chen co judg of her
caufe: foindcfd^inemay y^rywel appeal co many an*
gry people, tjiofe chac areMaAers, Husbandis,* or Wives
their Childrei\ or Se(yat)cs may appeal fiom chem when
chey are Angry, co chem when chey are noc Angcy ; bow
ordinary is ic for men co be Angry, and think cherofeWes
righc when chey are Angry^ > They chink chemfelves che
righCefi when chey are in a'Paffion -, now you neecit no bo*
dyelfeco be cheir judge buc themfelves when chey are
ouc ofa pafDon, chey wonder how chey fliould be io a
paflion, chey fee chmgsfo quice concrary co wbac rhey
were when chey were in a Paflion, thy paflion cock away
chy underftanding. Indeed cake feme men aod wbmeo
when chey are ouc ofa paflion, you flial havt theio fpcak
as excellenc reaioo. and wich fucb undecftandiif; in al
their difcourfe, ana be able co give fucb righc jtk^ment
Goncemtngthiim^ but wbeo once chey ace ftined> and
i|ce &ovnird,aoa]o an a^ger, chey do cbuM fo ircaciodaUy
cbacooe woukl wonder and (ay ii chit ciieiaaK maaor
the]
The tgeHs of Anger,
thefame woman, that we difcourfed with the other day ?
one can hardly think ifiena the fame men and Women it
doth fo take away the Reafon of them. In Job c *i 4.
Thtfeyoubaveanorabkexpreffion,^^e counfel of I
^f toward H carry edbeadlons, A Man or Woman that
is&oward, cannot hare any Counfel, but he rum head-
toog, he runs in a rage to fuch and fucb things, and
teowsnot what be do:b, or what he fauh. I?i,ufu,l
for Men and Women in an Anger to run headlong upon
bufineff, and know not what they would have done ihe
Counfel of the froward 11 carryed headlong, there'is no
tane that Men and Women are more refolute what to do
mote refolved that they wilhavetbi*, and wil have that*
but thetruth is, there i« no time in the world when we
awfounfittortfolve, Why? -Becaufe then our counfels
atecartied headlong, we have noufeof our Reafon and
;underftandiDg. Ic i, faid of Theod^ret, that was the
Tutor of ^«f«^wC«M That when he grew oW he
' would go from che Court co the Country co take his eafe
and when be was going from the Court .Aumfiut CaO^
«ked this reqaeftfrefote he went. Leave lome RuleTto
, order my ielf, it may belihal not fee youaeainfora
loog time, and fo Theodoret held his peace a while and
atlaft he gave him this Rule, that he fliould never do any
I thing when he was Angry, rather fie ftiK, do nothiii
I wJMteyoar paflkm is over } Becaufe he knew that what
hedrithen, he was like tomifcarry ia. Menarenevec
fo aftive as when they are Angry, whereas the trutfr
», a roan tf never fitter to fie ftilfthen when he is Ancrv.
^ when a man i$« a diftemper, in a heat, it is the 14
fac hw» to go.tp Bed, So the truth i,/whcn p^k
l«e Angty , k^m beft foe them to gS to BedT^co
3H
7 he egtBs ^fAnffr»
\
1
^fecondly, another ea>i/i?j^^ of aoger is cbis^ it is. a
great enemy to the quiet of a mans own hearty it is a
great diftarber of a mans or womans own pea€e,we may
hy of it as the wife man faith of cruelty, in Vrov^ i x •
17. V^ethatk cruel, trouhktbhh own fiefhf fo thole
that are of f toward fpirits, they tronble their ilefli^ and
trouble their fpirits too^ tbey prove to be hardens to
themfetves,. and hence it is that your angry people cry
out thus. ^0 manfo plagued at I am^ I ^ow no body
fo croji as 1 am\ Why ? becaufe indeed tbey are a plagae
unto themfclves, and croft themfelves5 cbey having no
quiet in their own fpiritsi nothing without quiet to
them, they areexceedingly burdenfome to cbemfelvef ,
anger carries the punifhqient of it fdf with ic* Tboi^
afrowardmanorwoman would havft bis wil in oiaQy
{ things^ yet the truth is, he is fain to crofs himfelf in
many other things, fothattobaveamans own wili io
fome one particular, makes him that be is forced to
crofs himfelf, though tbey would not have other uke
notice of it, if we look into their bofomet weihlll find,
ihat chert is np fuch difcoocented fpirit as an aiogry fp«
rit is, yo^ would fain baveyour wil, now you that ate
of fuch a difpoHtiou, you can never have youtwill, for
there wil in (pite of your heart be nothing but confsiBon
and trouble in your own fpirit. ; Now meeknefs keeps
down pifHon, paflionratfetk diftempeiiand tempefts in
aiieartytbegreatcfttempefVchatarffethi it is inatninor
wofpans own hears, and-it is jirft that it thoutd be fa
But 01 a meek fpirit find t fo much contenimttir 10 bis
heartthathe would not 4ofe for t #orM, be Wit 4101
he wil not lofe that fweetnefs that is in his fpirit.
What / becaufe fuch a oMcroflelb meV Aall le^ my
contentment ? no, 1 wil not lofe that C^cetMft dial is
within my (but, whereas your paflmnatepeoptej i£aiiy
thing crofs diem, tbey lo^dk trpen that wbicfl dt>fleCi
them, and think it is more toht croft in that, thatt tbcit
is good in all the quiet of their heart. The cmth !•«
I
The ifftSis of Anger.
when odiets are «t%fy» perhaps yoir^tl rife agiinft
cbcm ta greac paflioo coo, and be angry at the fame
times bat yoa need not; do not troable them tbey have
double enough in themfelves s as one that is not ufed
CO drink Wine, it goes down fweetly and readily, bnc
wbeiibe bath done, bis head aketbj and his body^ burns,
and be goes hoqie^ and lies down> and is (ick, and vo-
mits, and what a deal x>f croubledoth be bring to bim-
(clff betides what be brings to others s fo being drunk
^piffioo. What abMndance of trouble brings fuch a
one to btmlelf and CO others .^ andbUf&d be they that
tbeLordfliewsdiein the evil of their paflSon by this,
to make tbetotpconrtderand^tb inks What good do I
get by this paflion / What! Had it not been better for
me to have put op fach wrong, than to endure fo much
vexation to my felf f -This is now a^ fecpnd evil effeA of
anger, which meetofiels doth help.
Thirdly^ Another e'znUej^e^ of anger that ipeeknefs
doth help a^inft, tc is difturhanceofTamilies, , and all
tb0fe.tbatt»€doconfverfe wiibal. An angry nian an^
wonao. is a very troublefome. and hardenlome creacore
totfaeworldwhereroevercbey^are, and if tbey 4>e fo to
themfeiveS) thtywil be to others coo* As in a Family)
if they be ftoward. Oh how extreamiy burdeorome are
they CO cbacfamily I ai if the head of the family be f ro-
ward, howextream bordenfotne.acje tbey tothat Fami*
ly^ offtfftChildorSetvambeofafroward ^iric. Oh,
bow an extream burden is it. And therefore m Vrov. 2 z.
14. ke what the Holy Ghoft there faith. . ^Maks no
frimJ^ip PQith an ofigry man^ and witb a frovoard
mm tboufisfolt not go : bt is not to be a friend. One i
that is an a^ry manr although he (hould be a man of
-•ever fucb exeeUeot parts , yoa ihal get no good by hiori ,
the meek fpicic if the only good companion, A froward i
^irsi tmibks hkown boufes^ And mark what is fatd of <
fiKh t one in ^ov. 1 1. 29. Ve ^t trouhktb bh ovon
I
n
The effeBs of Anger i
^*
boufepjalinberk the wind: that is the doom of tbofe
that trouble their own hoofcf. Now I appeal to yoo
in the nitne of God, Have not you (many of yoo ^
troubled your own heufea f when you hare come home
toyourboufeSfjouhave been a trouble to yoor own
houfcs^ itisjuftwithGod thatyouflioald inherit the
Wind, that God (houldMaftvou in al yoor waiesi be-
caufeofthefxtrearo trouble that anger brings tn a Fa*
mily^ 1 remember I have read in the hiftory of the ^o*
mans, ofVompey^ travelling in a place, he mec with a
pe6p!e that had no houfes , but only Caves in the'mooo*
tains, he reports of them, that this was the manner of
them 9 that they had alwaies two Caves, the Man one
and the Woman another, and being asked the reafoo
why they had two Cave^ the reafon was given^ in thefe
parts we live but a little while, and we would fain live
quietly while welive,and that we might live quietly,we
have twoCaves;it feems they were much given to pafli-
oujtnd to quirrtlfomnes^ living one with another* And
indeed, thus trcublefome is paffion between man and |
wife, as they can hardly dwell together under one
roof, and they had need to have two Caves, not to |
fpend a great part of your life in troubling one another,
and cut off chat time of your life nosir,'an4 not reckon it,
for, Is your life worth any thing? cake bnc one dayi
that you have been paflionate and froward one with
another^ May not you wel not account that day to be
your life ? for i$ that day worth living i and therefore
angry people ma(t never account it their life, and thea'
their lives wil be very comfortable. And hence it is
one houfe cannot bear Huibaud and Wife, oor one ta*
ble bear one another, becaufe their lives are fo uncom-
fortable one to another. And this it the reafon the
I Heathen had chat in the Sacrifices they offered to 7^.
no, theGoddefsof Marriage, they would be fore tOi
pull out the Gall of the Beaft that was offered in Sacri-|
I fjce, thereby holding this uuth,. ( for their Sacrifices ^
I
EffieBs ofpa/si$nate jingtr.
bold out mtny morral truths) ia marriagef, tbey
ikoaldbtve ill Gall taken out. Marriage would be ex.
oeamly croublefome if chere were Gall in Man or Wife,
for pafiion is an unruly Tbiog, and mighty trout^le/ome
wherever it cofnes^crouble to our Families, to our Wives
CO our Townsy a croublefome Spirit in a Town, what a
deti of Cime is fpenc for allaying of his pafsion ? And fo in
meetings about any buHnefsj what a mighty trouble is a
frowird Spirit in thofe meetings f Now Meeknefs doth
keep men and Women J that as they are not croublefome
tochemfelveS) fonoctoothets, a Meek Spirit, though
perhaps he may do fomching that you would hot do^ be-
caufeyou are not able to utxlerftand all that he doch, yet
be wil not be troubkfome to y ou^ he wil live in places fo
as ocme fhal have ciufe to complain that he istrouble-
(boiecoany.
CHAP. CVIL
. 1 ■
OfAefMT^fftUs (^ Anger^ that it hinder/ al good.
I. Grayer andibiWorJhip efQod. z. ®/ ma-
l$ftg m Sulleru
F9unhly, Another Evil ^^ff'of the paflion of arger
is this. That it is a mighty hindrance of any good \
blinds Reafon^ difqui^ts our 'own Spirits, makes u^
troablefome where we liveandbindersusincheperfor'
mance of any good whatfoev^r^ and that many waies,
cake buc fome General exprefGons of Scripture.
The Firft is in Jamef %i.zo» Vx ipraib if man accom-
J^ifmh nottberi^eaufneficfQod^ If a man or Womai
be once in a fro^racd temper, they can never accomidifh J
I
^^'
TTT
Ejf^^ of j^imm AnffTp
God?, work, it is a very: ejjp^ten Sffipouff ^fclrtttofft
nocitj^of^. noc ooly gfi^allyv bow.if twAM:i us;tmtfqr:
good^ buc in fbiS| nvben 9^1 wi} foc^ cq aiQl9)9C;C|Mrr
glory of God| aod ifi (bifigi tbjm are very ffioA% ytt will
&€ur cbemrelves|}^ioo4Qpy know cbac (lod baych no iioo4>
of chy wcacb) k is crw^ he haeb nfod o£chy.x»ly .Iwi^
thac is noi chy wcach andgafli^b^. rc^ break AH mfum
ragjrous fpe^es^ aad^Kpeacbflt, Godbarll tomcsdcoA
th^wca^hofmani cbe wrach ofinati occompliflu^naiS
c he r i^ueQ^fiie^ of God* And lee a man have nettfbltMh:
exoelleqr part% yec he wil noc beahleeodoatiyiQdod^
a^oil, if 4e N a fj^owacd man v h<^^» lilo»ioc0«(€tar>
t d^ chac is iighc^ up^ buc is all wiee wkbi falc brtn^ jtiwctf
Candle wtcb Sak bcine^ andtboufib It hea gitoat Qiodla^
rhac migbc give a ^eac deal of Ligbc in the Room^. ie cao
do nothing biic fpic up and down from one place co ano*
Cher: Soiciswichmanymen chat have excellent patts^
chey are of fuch^Higid Spirit^ Qen({>cigiitSP8:ic|9 J9
fpbw^rid, rhac all their Life \% buc Tike ttCktAisfet Wf eft'
Sale brine, chey fpic up and down, and are very unufe*
fill in che places wbtre they live; Thou mighceft be of
very good ufe id ehe place where ehpu liveft, bue betog
of a fpaWfMd S^ic ttbpu artt>f^i^fcsv ^e^^, i^liii^
ehei; ip' all ordiqapceSf -there if Dfy pFpulHain^rbut^ fro-
wara Spiric hindersi What canft thou^ do in a^paffioo J
Whae ! Wile thou go eo pray ? Thou art the nikoft unfit
Body in the Worl^^gotopray whenrchoi|<aciiii9
paffion.. In i Tim, a« 8« See wiv>t the iVf)qft]e, bSl^k
there unto Timothy^ t. ml therefore^ that nmn p^
enkry wkfre^ How ) Lifting up holy handfi Buc ^ow?
Witb0Ht t»r(Uhj you mpft be fure when you liCt cip your
hands in prayer, tbaichQrabfnowrach^ cba( yivudo HOC
'go CO prayer in a paftion. When Men and Women are
}iqa|^&kv)^Q(n9wicbaQ0th{»:, andfb^y come'fo|)iiy9br,
|c^tpr.7cu(hion» Koeeldawo, Obt WbacakMof
iPfSify^i^if tl^eir^^ certainly, this prayer ia norm iticqpcAUe
,
'tm»f
EffefH offafm>tate Anger.
piayer. And cbcmfope cbac pkce ii «ry remiirkable irt
ifP^-3'7- TterecheApoftletlfxhfec Sflr^afcas anEj^^
ample co ptbtfr WonieD^ tild comautads %ardh for the
qtfificnefiofberS^inc^ and fo Extorts the Husbind to
docbts Duty, that is. To VwA with hk v^ife accerdinp
tol^vs^kig^ gmngVonorwdo ihtimf^^ as unto the
tP^ks^ Veffel^/MJkoi btingVHrejtog&iher dfihe ^rttce
(fLi/iV Mow rrtark thevjcrylaft wofdioftftey. v^dc*,
Tbatycur Vray&rs be not bindnd. Be ytu datbghter $
o( Sarab^ of quiec Spirits^ lee a man live as a man of
koowtedgj and therefore be mu^ be a man of a quiet
SfifXy or elfe be cannot liye as a roan of knowledge and
gmoghoiior unco the Wife a^ untocbe weaker VeiTel, fo
wb»t end ? That yoUr Vr^yers be not bindred- A% ii
die ApofUe flioukl iS^^, except ye be very careful in this,
owainly, your Prayers wU be himked, you wilaever
be ik CO pray one whh aoocfaer except ye be very caie-
fidiochis* Ndwinechinksj this one argument fhould
be a mighty means to make you all C6 be viratchful over
yourpairioirask)ngasyou]ive,ascbu», if I give w^yto
mypafaODy Ikaowl^mof aPafsioMte Nature, welf^
andlihal meet with many chtngr th^t Wil difiufbetla^,
tioirifIgiv<,.waye6mypt6ion^ whaUfttn.^ Iflial noe
be.fic copcayJufflyFaknily. AndbehceicJsch^cwIien
dne if any j^iou betweet) a man atidbis Wife, cbey go
toBfedirtthouc Prayers^ perhaps no Prayer all chac davj
pddiapt two or three daiesiogetberaiid ho Prayer, Oli!
CoGfed it that angir and that pafsioV tbac the worfhip
4 of God muft give way to it. wfiaii abbi^rible vJickednds
kthis in a man or Wonmk Heart, that they are in futh
apafidoD and |o on in a paftioii, that the very worfhip
otGddmuftgwrwaytorfieirpafsioh. Goft thou think
idm^ftfbAdbefote Godaftioehej^dily acid answer rhisi
lOfk^sranlSpifiit^ thei^crfcipcfQdd-muft give\vay tfa
iberftwlracdiieftof thy pif^h I Plead ifirhat ch(7iu wile,
bar the Hufbabd do- not do his£>ucy, or the wifedc
QacAHkeiDQCjrw yee'r-^l^^biss^a Utile, whacevecocK
EfftHs of fafsionatt Anger.
)
tiaibdone, occbeocher bach done^ certainly, if it comes
:o this p^fs, chat ic h indecs you chat ybu cannot pray coe
MTicb anocher^and chat with frfedonve of fpiric^kno^ that
you have Hnned apainft God by your pafsion. Ol do you
prize prayer acfo lovVrace, that you cannoc lay down
^our paflSon for ic}0/ ;uft were it with God co meet with
thee char nigbc tbictbou goeftaway from tby wifednd
family in an anger, and goeft frou^ardly to bed, jixOc
were ic wich God Co meecwich chee that night; tbinke
of this, perhaps you have noc bad cboQghrsoif it before,
bucnowcbbk.ofit,andkt men and women walfte wich
meeknefstbac your prayers be no:bindced^ Hemember
this^ that if I be angry and pafTionace, perhaps icnaay
binder me in the worfhip of 6od, binder me from pray*
ing in my fiimUy. lertHllian in his tApology for the
C^ripUTi/, Hath this £xi}renion ; jPFe (faith be) When
voi are atfupper dofo eat, as to l\emember pt^ mufipray
before vpifieep^ and therefore eat Moderately : So if |
thou beeft at any time angry, if any cbingdifpleafe thee^
Obtbactbou wouldeft have this thoughc to allay thy
palfiony this or that difpleafeth me^ OI but 1 muu not
be fo difpleafedj but I muft remember that I muft go to
Prayer^ and Imuftcake heed chat itdonotdifioabk me
to prayer^ Oh it is a jarring luoe in the care of God wbea
men and women go co prayer in a paffiom If a nmfidaD
were co come to play with an inftrumenc before the King
be would be very careful cobave al his ftringi in tuoe^ cbe
infhumentalintunej nodifcordnordifagreemeoCt now
know that thou art called, not co play but co pray and
noc before a king, an earthly King, but the King of Ha-
ven and Earth, upon wIhxd thy prefent and evedafting
eftate doth ly, thou muft come into his prefenoe andpcay
before bim^ and thou badft need take heed dttccbyfiool
be in tune now, Ibuttbypaflioopuisicoutiifcune^aAd
there wil be many firings cbac wil found very kadhsa
tby ducy if thou goeffc to prayer in a paflioa Andfofoi
other duties^ if ic be to hear the woco^ Tipceivetbeward.
EffeHs offafsimiite Angtu
331
mhmthjftfs flai^h cbe Apoftle) Andfoforcbe&icra-f
mene, to come cocbe SactiimeDC inapaffion, char youj
acecoovinoed in yOur ownconfciences'tbac you oughc not
CO come to the facramehe in a paflfion^ when you are
angry one with another, andhenoe many men and wo-
ffleo wil rather lofe a facramenc then come in a paflion.
Come to many and fay cdtheni) why do not you conie
cotbeSacramem ) They ahfwer, my fieighbour and I fel
ttiTy oc iby Husband am I fel tnK, or my wife andlfel
out ; now what a vile thing is chis^ when there is a facra*
mcQC tfa«c thou arc other wife convinced cbou oughceO: to
come unco and now che breaches chat are between thee
and cby wife hinders chee*
^nejf. Wellf You will fay, ^ux would you have
ufto comethen.
i^fbi/n^* No we^would have you to lay down your
paflicN^ chat you would rather yeild one untoanotber,
diac if flie batb been in feulc, that you would yeild *, or if
he have been in die feulc^cbac you would yeild rather cben
binder your comming to the (acramenCy but many men
and women by their giving way unto their paflion and
frowaxdne(s, are mam unfic co hear, and to readj and
pray^ uaficcoadmonifh, k isbuc like che fpicting of a
candle wee with brine (as I cold you before ) you know
tb^e wU be a iicck light when cm candle doch thus fpic,
hue doch ebac ligbc do any good ? And fo if you come by
way of adfoouicion unco any when you ace ina paffion,
doch that daaoy good \ If any hr^tbir have faUeni you
m^ r^ore-hm^ ^Row ? Wnb the Spirit of m^^ekpeffj
You caoDoc adaoociiOi and counfet your cbikl ac that time
whenyott ace in a paffton,ic hinders you in aldi^ries^wbac
a deaiof mifebtef doch cbisjpafsioado in the world ? now
meekDtltdocfa fa alky pauion^ that it (hal never hinder
usiuaqydiicy^ daoug^Godgsvemelcsve cobeaiigry ae
■ ■ Ull - . - .V
mm
-' m ■ m^ -
33
(hings juftly^ I bur, farkb a meek Spk tc,ieQ tee ttbe beed
ua^f^en^eiekhearEC^ cbac knowes kow %Qbt oflmdadj
be^n^ay.be jolTcipded, and yec>a$.cbe42me time tsik fwaoy
ducy^is fie co pcay^andasS fie ro hetr^Sc as ft Co receive cte
facrainenc j (uch a oncbiiih donii naeMnpng^bnc wbf nay
oot I reccfiv^ (;h)ef accameo^ bfipuif q$ ite? ic ttiadcoeir of
cbe devil ^ mak^jmeocJ^^e jtbs QficfiiQiVQeB'faeeauf of iHM
pai|ionktf chou 4oft oot^cptneiiHi^ te^vexrin t ly beaoc ikM
mayefr receive cbefacramenr^ nDwameek fpicic ki^^
its ^eacc in fuch4i frame oFSpiric, cbacijffoiighic be^^ngry
tg jwe thing ^^qiii .^od. wottld bavt ic Ao^joyin^ fe: k
keepes ic f elf fie for any duty . . c ^. ^ . . r.
Secondly, To proceed a liccle further for the inlar*
ging of this, that inordinate pafsion doch mightily hinder
the doipg of good, , The wrath of man accomplices not
therighteoufnefiofQod^ as it hinders incbeviokii^^
it, fo there is another way of Pafsion hindring of us in
doing goody 9ndcbac.iS|ly^i}(Ubi()g.o£prapletobefii^
tdere is a S^ZfeM Anger, a^weUsaOi^oig Anger, cHeri
is diVumpi^ Anger, as Vi^V ^tAVmriour jSxgtCy ict«
not enough ^ nicn and woiMn tofiiy,.Ifasd ncfcfajr^
no^chat wasjp«rhaps becaiiTe.df i)n inward. feettii^ctfTOfir
Angftr thacyou woujd not Sptifky amhy cimesifri#fabli»
ly^ it it beewecn man^ wife, they goemopingy afld in
adumpifli way, and fcarce fpeafcaword from iftoMiing
to night one to another, p^i^p^i for twro or t^Xte dH^
together /paroe Sffeaij^ one: C6 aoocUec i not** icil iMt
enough CO fay^ (Ml^OHocSpeak^IUicliagc^iftblttf^
fruir of apgcr^f iQkeepcbeiin&omfpeaking« andfdfiMi
( that duty thac^yduovve toe to/aiiotbee^ yeiii^oaki #8#iiy
' by this meaaes ^be ^Oinforc ci one slnpthtfr^ dMy, fd
your tQnguqis^ yoi* owDy ocbet oor^peri»«fMf yo(i
w% or hold! yPW .peace when ybu -wil^ bKf if* ttj(fNtt
untoyou^ cb»cbyx:yxai'.nny..^dirife'4l^ addfoj^'ik
ypumay be ufeHilin chepfane cbac^God lliMiSt ycM,
jandcbcffefosed^iiot chink ijbaa in Mf frcrwiM HiMdr
I ^ II » I ■ I • iiH I !■ t "^ - a —~~~^^^ - ' • ; -M
•"■V"
jOffMf boM youf rte»c«s trA p> op »n<l 4t9Wn-si)d.
IpMhiMchiiig, IbiiGodwmc^fbiiio :tctt>tinf ai^e'f
B^utncd). orCbtfton, teow AactHs iraftnftil 'ah-
get, tUidimipsflifpiriccogo-a^ and tfowti, andlirail
tbairiegf after tfacM^'«lid h'avt'bdJtlhd do sny thing, 1
biMifil Aib^iaraibbiii'^'liilM' fiEv6r cov^e i(6 tne^let^
oito.lhBifTwdrIt; ubis Jltf^tliijr. (Jitfttf, . iiid: tfe^rtifdrt
fiidt the Appftlb, 'itt ibe 5. oF^'cimw-and tbe pth,
Qrkig not omi^Mt^amb^tixon^ tt^d trinflited
•»-'*r"~'~'— T»'"^"— """'6 """"^ ^«,,viii
i*bootf1f<]roiirliear{iiWef«dlediand'4oV..v, •• tucic »i
anycbkigimifavHljnDfftSlV^tfiech'trdabled at hi 'v^u]
ttattbttlndoac
b»i(fe*i! B9JM
ing, and befallen, and fo they becomriikrtcftrtKfn^tJcf
places where they live. And the truth h,^ where there
isfachafullendaffipiflifpiritDpon any occafion when
yoQ are crofled, hisanevill diftemper, and it is very
f hard for a fallen darob Devil co be caft out, as you (hall
IfindinW^r^p. Compafethe 17. and the t^. verfes
j together. At the 17. vcrfc, jind one of the midtitude [
[afiff^red^diqidy majlerlhave brought to thee my'
j S^?1,;t«Wu:I kalb a dumbjpirity and wherefot'verhe ta
. \ethhim^ hetearetb bints and be fometh and gnafl)etb
jxntb bk teeth, &pinetb away, (&» Ijpah^ to thy Vifciplei
that tbeyfhould caft bim cut,- and they could not. He
hadadwnbfpiritthatdidtearhini, and did caufe himi
tognaihwithhisteetb and to pine away, and he was'
brought
r
^ fifi tff4/sim4tfJn^er,
broagbt to tbeDifciplcstbaccheyihouIdciftthitdumb^
i>irit^ut. but tbey could a«, Tbea tt the 29. yetfe^
beU/tb unto tben.CFor (be X>ifc»plf$ woadicd irfiy
tbey could not caft out tbitdtimb Devil, tfaey cone to
ask Cbnft pri vatdy,. W^;* c(mld n0t we caftbmouti)
Chrift loft^rs tbem^ thk kpidcan com forth by nc
tbirify but fraier andfaftingi , Where there is 1 dtimb
D«vil, I rolleo, fflopiii((dQiBpiaidiftcapec of heitc,
itisaveryhardthtogfbc fuch ii one to bevand, foe
they be bold in their fnllenoers, and duiupifliaefi, and
it u very hard for any fuch to be caft dot but by/Faftiog
and Praier. You that are/ulieo or dompiOi, if your
Govem9r«,ocParcatscrol»yotf afittle, yon vtil fie all
alone piatng.and be dumpi(h» and fo are made aofif for
anythiog, I fay, you had need Faft, and pray for tbe
caftiog eat of this diftemper, now meekoeTi io cbit j let ^
there be any thing done againft a m^k fpitir, any {
wrong, iuch a one U able to go and plead it oat,:afid is
abte to go aboac his bpfineis as before. . Indeed he* may
be grieved there is a mikarriage in facli or fncb, I, boc
(hal not I do my duty therefore? I may go and do my
duty by pleading with ch«n^ and by fpeaking to dN^.
IWildomy.duty. . £ /
'* '
CHAP.
4 •
^ Tffieffefh^hpenatedn^.
i
CHAP. GVIII.
Oftbemahdjixtb <EffeU, bbtdemg receiidfig
Good. ,And deprtvt «g of the Qeod we ham b^ i
AGim, Aoother fio^I Eftfl of Aagcrh this
a it binders doing good, fo « binders recawnm
Vgoodf a froward fgiritis aoiit forco take ioaay good «
s»e(aito do good, there it no dealiag with them
WKB they are in their fie. At there i$ no Fhyfick to be
wveo neto a man when he it in the heac of his Feaver i
%ftUn$ do not afe to givePhyfick then, butfiay
wode their fit IS over, and fo there is no medliiu with
ara when they are in a flame, yon moft come to cbem
|»»n they are qmef. And indeed, this is the horrible
IjMemperoftbispaflion, that when it is op, Ood and
ottmaftflaytilitisdowo. How often haft thoo made
•Gov towaic upon ihy fnft in thy paflion ? it is too
! mncuchitQod flionld wait upon a poorcreature upon
I tdycMrffis, choQgh we flumld be nererfo pliable ; But
E' *» Lord not only to Wait npdn our perfon to do as
, but to wait upon our wicked, vile, bale luft, that
oitftxy til that be over, before we are fit to hear
Urn fpcak to n>. We would account it a very ill thing,
if a Servant be in the houlc, and we mull not only wait
■pQtt h^boc Wait qpoo his humor, and his la^^ now
ft is iAeajief dung to wait upon a mans humor; ^ftnto
wail upon the ffleaneftcteatnrc;.ia the world, ic were
nnch for a Kiog^ or 4'Prince to wait npon t Sculfion Boy-
mdn Xkcliin i flat Ohfot the' infimce God to wait
tt(<MB a loft it is merc^ thatd&ere is nothing can be
done tif (be fieBe ever wU^dHem. ., At you know it >s
■tai«1io>nieiionfice,aman(wrththe^ noifii of the fi^ I
.. . . _ . , I - I I • I in .^^.^ — . »^»^^^.^
25 6 The ejfeSls ofpaJSionate Anger.
^and.of the people, and the con(a(ion chat is there ) beiif
nothing that yQu fay to him. nor minds nothjog, is un-
fit to be fpoken unto ; and To it is when the fire of anger
is np in mens hearts, they are fit to hearken tooochii^,
'the Soul is on Bre, the Houfe is on fire, and fit co bear
|nothing, i/Jbi|^^ilwasfaintofiayfor (^i4^^f wb'tle bis
jfit Was over, before fhe fpake to him: And it is Au--
/^im (hniticude, thatjbVe(Itlt&atts (bured with Fine^
ger.ipOitsevery thing that yon put into it, foitis with
a Soul foured with paflion. I remember I read ef an
Emperor, when one told him that there was mncb
wrong and violence done^n bis country sg^inft bis
Lawsj faith he, I cannot hear yon for the rattling and
found of war, I cannot hear what you fay, noting that
in a country where there is war, thipre the Laws can?
|not be kept that are made for peace. It is true^ now
there may be many complaints of a great deal of injo;-
ftice in our own Land» but there can be no hearing, be*
caufe of the noife and rattfipg of warlike inftruments:
And (o when the heart is up in a paffion, fpeak what you
fUril \ Such a Soul cannot bear you, it binders iirom ce»
ceiving good : but now faith the Apoftle fames^
%ecein)e with ^eekpefi the ingrafted word^ Meekoefi
fits the Soul to receive any good; Sucbi Soul ftaodi
before God and faith, Spea^Lordfor thy Serv^ifit he^
nth. Let God come at any time to a metk and qokt
Spirit, and it is ready, to hearken what God faicb uaio
It, and receives any goodfrom any one.
•
Sixthly, And tbenftirtber, in the next place aoodM
evil effea of paflion is this, it not only binders tbf recdm
nmg cfgood bat deprives u% of the good that we bad te
fore^ as they fay, raae pearls may be diflbl ved by Vin^
ger. So there are many excellent things in men uid wo^
menbutthev are diflolvedby t&e Vinegcr oFpiffibi^
many excellent parts and giftt of Gods Spirit tnatmci
tsA women have^ bat al is diflotved and ftaioed by tbi|
Vinegc^
w
The effeBs offajSiomte Anger. 357
Viocger of paflion^ you know chat Vineger wil ftain and
(a che Vineger of paffion ic doth ftain cbe fpir its of men
and women^ and cauleth ehem to lofe cbac beaucy cbac
diey bad before, ic doch lofe much of che fvi^eecnefs of
cbeinjoynieDCtif God himfelf. The Lord doch not love
todwel iaVabilon, buc in Sakm^ now ^abilon fignifles
Cmfu^n^ And where is there fb much confufion, as
cbneisinapaifionacefpiric? Jiereische cbnfuGon^ %a^
i^k^Che Lord Idvecb noc co dvvel chere^buc in Zion and
mSdem^ be loves co dwel in peace, where chere is a
Mioeable and quicc fptrir* The fcorching beac of cbe
me wil cake away che fenfe of che beac of che Sun,
chough cbe warm beams of cbe Sun fh ine upon you, you
wil nocXeel cbe bqac of cbem, if you come co cbe fcor- 1
cfa^be^of chefire: 80 cbe (corchtng beac of paffion
cakes away cbe fenfe of cbe warm beams of che Son of
ri^eoufnefs^ ofcbeihioeofcheloveof God upon ibe
Ibact ; Afroward bearcbath liccle fenfe of Gods love,
chougjh poffibiy he may be a Godly man, or fhe a Godly
wooian, yec diey can baveliccle ienfe of che love of God
tDwaidf cbem^ becaiife 6t frowardnefs, your froward
Quifttans have liccle comforc .of cbe love of God co
chem^ and chere retnains fuch a biccernefs a long cime
i^ioQ ic, cbac ic hinders cbe fenfe of cbe fweecuefs of Gods
lo^ea long cime afcer. But now che hearc by Meeknefs
isl^pfio a conftinc way of che injoy menc of che lighc of
Gods fiice/ and hach a choufand cimes more fweecnefs in
defying bispaffioD, than you have in your pafTion, where-
fbcetticchac you give liberty co your Daflionj buc for
oomforc and concencment: cbac you would have cXl your
fthef 2. buc you lofe a choufand cimes more concencmenc,
which I ihal afcerwacds fiiew, in opening cbe Grace of
HeekneCs , buc in chefe chings as I go along,^ che excellency
oCdie Gcacepf oaeeknefs is much difCoTeqed.
'I ■ '
Tyz CHAP.
ff f f^mi
5}8 Thttjff^of fitptmit 4npr,
w^m^mmmm^mmmm
CHAP. C\%.
The pBventh ^ffeU of An^er is. J^at it tWip^ 4^
bundanceofSin'^ t. It m^l^s m ^Hc in t^^l^
of ^pd. 2. ^^nilhetbtbef^ar of Qod^ ^. I(
regardith ruf r^latipn* 4. It m^ksJ iM/t^^t
i.hcaufetb (^ifrfin^ animlin^^ 6. ^wrre(-
Hng and ^i^bting. 7* l^ mal^f a ftra^f/^ dif*
ferince hetppefn ^a man and himfelf^ $« Jt 4
TfV^n^ffuU 9. It difcpver^ Skwnfi^
BUc now the ^ea(eft of aU is to ihe w bovf KfcKlj^
cbrh helpa^inft the evil ^ffefts.of Anger^ pi(/Iion
dbchnoronlyhincierdoin^gpod ind ceceiviogof^c^
buc ic ische caufe of abunchpce of'finafid w^lf^eu
Were (bere no Evil EflTfflf ctien whac h^cb been mn^
yec I fuppofc you canooq buc fae whacahprpbl^t^iiu
this paflSon if, and how neccfiary che Qrice of Meekp^
is for a Cbriiftian, But I bgm ip the Qwoing of chvfh^
chat I am noiy aboqc^ cbe mewing qfcneabuod^ijaijqfriQ
cbac paffion dbcb caufe, cb^ doc h fee ouc cbf eyceUcnc^f
of Meelpiefsy and in cb^r yoi^ wilfee wbf^c McclQ^d^docb
foctHi iokefpiDgofuffran^abupdanc^eof fin^ you wiU
be in lx)v» with th« Gfcac? piF Mwkn?& wlKn yoii &f
white abuadaqceof fMi \r l«(q^us fcooiK
Now paiSgn, ThajR. C4^f(^ tbwi4i«M rf fm iq
4V0U isi).^ 'An.Anmman^rretbuj^jMftfand4
^k H^:i Glioft&ichliKe^«^KioiKi9wato
TheifiBs ofJngei
1
tcan^eflTioi)^ have any ot you furious ipiriGiy cerctmiy,
yoa abound to traDtgreffion, the Holy Gbofl eels you
cbac ^Qu ^bouod '<n cranfgrefsion, your iifn ace nbc ordi*
oary, tmc chey have in(:reafed abundantly. Ob I Som*-
nines 10 one quarter of an hour when one is put imo a fie
of pafsion wbac abundance of Ho is committed i More
fio committed fQOKimes in ope quarter of an Hour, by a
Mao or Woman in an Ai^er, tbe;i a Heek fpiriced mao
ctmmus in a quarter of a yeatj perhaps in half a year,
Nay in a twelve Month, ix the f^reater part of their lives,
be aboiiiidsFin tranfgre&iOD* The ]^raclices of (ome are
coomeQtanes co this Text, and I fuppore there is fcarce
aoy but have feen it oi: found it to tfaemfelves, or b
orbers, aadtbeycanupderftaodand dokoow what this
Text meam^ they can fay, furely a furious man abound-
cth ID tranfgrtrsaoo^nd can fee it in others when they arc
io an Angry &»how tbey abound in eranfgrebion. And
truly, if you did but examiQ your own Hearts afcer-
WardSf you would find, that you have abounded in
traofgcdsioovery much afccc a palsiop. The Hebrew
wordfihiC is ufied to fignifie, pafsion and Anger, doth
iiflQifia CO eiaiilgi^ coot» the word irom whence pa&ion
conet, fif^niftescogofaeyoMlboudditoo, becaufeof all
men and Women in tbe world flHtb wil goi)ey ond their
houo<k« Itis hard to keep ftft wkfatniCft bounds itis
moch CD keep water wicikifir^ bounds, butfiremuch
moce« W€ ctadof ^B&^» when he camedown from
MooQcS^ apd hadchetwoTabks in bit kinds, and
iawttepeople wfaacGodkibQr had made, f be did k m ;
aHoly Anflot) bethiew cheaa down and b^akechenii
N«w wiiacWe^dtdinHoly Aogerr bteaking th^ two
labls4tf KhefMHS do pafiimaceaod Angry pw yjgki a
widDe4 AMfs, «M0 bseakaUtbatenConnaQdamits^
Yw Hff^ dv law^thittm Wrkieo in Tables, iom
e^Mi inowfilQi^ V^Miym l>*^^'i^^>» allCotf-
^iftffc^ A^il^MMtJTDrfito in pieotst all the tfnCofbt
bedim utwia fie ofifafskiiiai4
Aneer^
5:^0 ihe^jfeSls of Anger.
Anp^er. lnjjiviu 13.^4. We Read of the Lcprofte,
the PrieflmuO take the Lamb^ If there he any <FIefh in
the Skin tx>hereof there it a llot bumingt and the quicl^
^lefh that bumetb have a white bright Spot^ fompobat
reddifh of white ^ then the n^rieftpjall look^upon it^ and
be\fo\dy if^ the ^air in the bright f))ot be turned white,
and it be in ft^ht deeper thentheSkin^ it is a Lepro^
broken out of we burnw^^ wljereforethe ^riejifljalpro'^
nounce him unclean j it k tlje plague of Leprof$e. Here
therewas a Leprofie that breaks. out of the bummg, and
itisufual, when there i» a hot burning of pa Isiort in the
Hearts of men and Women, there is a Leprode conies
from chem, fo that chey that ft^nd by chem, they have
caufe CO pFonouncechem unclean^ and it is very rare for
a Man or Woman co break out into pafsion, but there is
a Leprofie breaks out from chem^ fointimesic breaks all
over, Cl^ac your hoc people are all over Lepwus before
they have done their fit of pafsion. The Pbilofophers ,
fay of the inferior orbesy that if their mocion were not/
ftay cd fonE&what by the firft mover, they wouUl fee al the '
world on Sre with the quicknefs of their motion, and io
indeed it is here, thefe uoruly paftions. that are the thfe-
riour Orbes^ihe Soul, if fo oe that they be not by na«
turalWildom, or by Grace, keptback in their motion^
but are fufFered to run wilde, they are ready co fet the
whole world a fire: So, much Evil is done t^ pafsion, ic
is a fire thac warms al the Snakes that lay liefDre as dead
in a mans Bofome, the lufts of a mans Heart/ are like to
Snakes in the cold time, many men and Women ace very
fair when you pleafe them, they wilMive very fairly, and
you are not able to find fault with what they do, but kc
chem once be put into a pafsion, and then you (halfibd
what is in them. As iPtbere were a bed of Snakes, if cbe
weather be cold in the Winter chey wU not ftir,biic brii^
them to the fire, and let them be once heat, aoAchenitey
hifs at you» And Co cl)e lives of men and Women are
beds of Snakes, chacis, mens vile, wicked,, and fiofiiD
The ejfefls of Anger.
ykt^ and when chey are pleafed^ cbefefnakes, as in the
vinccr, iq cbe cold ftir nor, buC when once the beat of
I Anger docb artfe, cbac warmes chefe lufts',^ and then bow
I do chey birs and fptc upon chofe cbac tre 4txHic tben)> and
I fttng every one, when cbey are warm wicb beat* As
\ ic is wicb cbe ftream, you know when tbete b a
[ LandBood, when cbe brookes gee over cbe baiikes, and
i Qverflaiv cbe nieddowes^ cbey cacry wicb chemagreac
deal of (oil, and a greac deal of fikh, and cberefore your
husband^men counc ic a greac lofs co cbem, i^a liccle be-*
fore cheir mowing a greac deal of filcb comes in by over-
flowing of cbe river: Juft chus icis in cbe overflowing^
of a] AfTeftions , buc Efpecially in che overflowing
, of cbe affedlion of anger, chere comes a greac deal of foil,
of fiUb along wicb ic, when ac any cime ic docb overflow.
Many cimes a man or woman facriiifech co cbe Devil^even
his foul, when be is io a fk of paflTion, and chac cbac is
deareft CO him in 2. ^ngs^ 3. andchecwolaftverfes,
we read of a ftrange 6c of a King, ic is cbe King of ^oab^
And when tbeT^ng of Moabjiiv that the battle t»af too
fore for himj^e tookwitb him 700. wen that drepofwordf
to breaks tbroy^bf eventotbe^n^ofEAotHf but they
could not '9 Now he waspuc bcoamigbcy (pfDon, be-
caufe be could noc have bis wil, Then faith the text he
tool^^bk eldejlfon, that fijotdd have reigned in hit fleadf
and offered him for a burnt offering upon tbevpalj and
there wa$ a great indignation againfl IfraeU He was in
a fuming fie of anger , becaufe he could noc have bis
'mind, and be cakes Lis eldeft fon and offers biq^cobis
idol upon the wal in an angry fume. So many people in
an angry fie, cbey dfTer unco cbe Dev^ cba t which is dea*
reft uoco cbem, any thing in cbe world chey do, and of ^
fcr cbeir very foules in a Eiaifice* Ic is viach cheir hearcs,
asic is wicb a glafs chae is (haken tbac bach lees ac che boc-
com, it is al io a mud when ic is ihaken^ fo when cbeir
hearcs are ikakeo cbey are al in a mud. Buc now if you
wouU have che itoful d&ds cbac oooie from this angcc I
MhalpDefencvoawicb (i9ma#> 3kft^
(
I
' ^
i^^
Ihee^j^tfjh^i
Firft,Jc caulecb mea and woraen,eveii co flie in cbc very
face of 6t3d hihifelf when cbsy are angry (foe anger I bove
* fpok^n akeady tp regac4 of God ) buc now as co cbeic fel*
law cceacure»y you (hal have many men when cbdy ate sn-
^y , whac do cbey ? . cbey do fwcar, and blafpbenie, and
ti^ prefendib whac an evil thing is chis ? chou arc aMiry
wish men, and ibou |iyeft in cbe £ace of God biaiieiKr
Amaocbacbachbeen abroad and is angry, be oxnessn^
and he fly es upon al in cbehoufe, upon bis Servancs, up*
on bts children^ I appeal unco che confciencesof a1^ whe-
ther are there noc many, chat when chey have been pro-
vqked CO anger, chey have fiUen a fwearixig9and blafpbe-
nving ? and do buc think ferkHifly of ic^w many oaches
chou haft fworninan angry fir. Oh! ThacGodwoidd
( bring cbecB co chy mind, if God iltrould fee rhem befoce
rhee. They would be as Co many daggers ac chy beirc.
Do noc fay chac be orovokes you, Whac ? Becaufe be
provoker you,, multyou provoke God? Whac infiAice
uureafonablenels is this i and whac boldneft, and pre-
fumpcuoufnefs is chis ? be provokes me, and I wil right
m^ ielf upon God, Iwil f wear and rate Gods naaoeiB
vain, i>ecau(e my fervanc provolos^ me $ cbece is fo much
evil m ky cRac ic is impomble for any co ucer, ic is fuch
an abominable cbing, I fay, ch^c b che beft wiy co Gee ic
out, only CO admir.e how ic is poifible for any aeaCure co
be fo wicked, chat upon any childsorSqcvancs Aiigriog
of you, you fhould prefendy go and rig^c youc felves
iipon God^ and fly in che face of God bimfelfe i Have
vou noc done fa many cimes^ loroe ofyouy when you
iiavebeenacfea.? perhaps, ifafervancdonocpularop^
or do noc do any chi^ yotM would have bimdo, wfaatdo
you? Youfv^ear prefend]^, and fly in bis face. Now
a meekfpiric can bace ai chis, and wbte ad advatifiage is
chis.} yoQ perhaps, wbenyouhtfvtbeeirinaftocfii, asul
your iervancs have noc done as youweiddtevedRaidfoa
■ - ' ^ _ r
EffeHs af jingtr.
•itttm^
343
bave regard^ and (womf and Forty oaches have cornel
from you 9 aooCher chat hacba meek Spirit^ hehachbeei.
baftorme^ and he bach done bis work witbagreacdea)
more eafe^ and be bach faved fo many hundred Oachs.
Secondly^ Again in Anffer^ the fear of the greac and
^eadful majefty ofcheinnnice God, and the dreadful-
odsof die Author icy of che Fear of God cfaac is al gone,
Godisoocbiogwichmenincime of cheir Anger, and che
irord of Grod is nothing with chem. That word by which
thou miift be faved, <nac mufl caft thee for eternity, ic
is nothing wich chee in an Anger. One would not think,to
feefbme men in a paflion, one would hardly beleeve chat
Aefe men did ever acknowledgthac there was fuch a ching
asGod, that there were fuch a ching as a Divine Nature,
Indeed die violenc beac of paflion burnes a f under alcbe
bones oftbe Divine Nature, and lets al loofe* We read
of che fire chat the three Children were caft into, in
Daniel, ic burns afundet the bonds, and they walked
up and down i but the ike of paflion doth burn only a-
(under the bonds of al unruly lufts* The unruly lufts
dm arc in mens hearts are liKe to a company of Tigers,
aodBeaiet, and Lions, and Wolves, and indeed at fom«
nomtheyieem to be tied up, sind then men are pretty
quiet, buc when the iire of paffion comes, it burnes a
luadecai the bonds of lufts that tied them up, and alis
iRkjdTe, you would account ic a great evil, iffo be all
dieLioos in the cower were letloofe, andal theBe^res^
chat ate kepc aboue the City fomtimes. Truly a man
and woaoao m a paffion, ' che lufts of cheir hearci are like
hadiBearcs, and Tigen, that are let lobfe^ and running ,
up and down doing mifcbiiefe , finning againft God,
aadcheic bcetbren, kisaiigne that the Fear of God is
Ihisdly, Aid then al relation is gone, So chat in
paflEJqn the CfaiULforgecs the telatioh that it ftands in co
Ae fidxc qc mc^er \ you fhal have many children when
■
1
-_il4
EfftBs'of Anger ^
3
i
. chey are Adgryy wilfpeak to cheir facbciror mother arif
cftey fpake Co inferiou^, as if cbey fpake co ftnraocs, and
fo iervanrs Speaking to their governors in cheir pafljon,
forgeccing.cheir relacion cfaac they Aand in, but in cinoe of
their paision, know no Governor, or Magiflrace, ocMi-
nifter,*orany fuperior^.yong ones know noc Aged men
and women, fpeak co ctiem as if cbey regarded cnero noc,
al is forgocen, and Wives fpeakingco cbeir Husbands as
ifcbere were ho kind of fupecioricy acal, or as if God
bad noc fee chem over cbem any way, and fo one friend
f peaking CO anocber, noc caking nocice of any fi:iendfliqp
ac al, which is a very fore anda greac evil;
Fourthly, And furcher,ic is chte tb&c caufect men to be
defperace in cheir waies, defperace aeainft chemfelve$, co
bereadycomifchiefchemfelves, and mifchief ochers a*
bouc tten), care noc whac cbey fling ac Chiklren, and
Sbrvancs, and fometimes tearing cheir own flefli, and
cheir own bait, and running uppn fuch waies and cour-
feschaccbey are in danger co mifchieve tbemielvef,' and
care noc for any ching^when Cbey are in a j^ftion.
Fifthly, And likewife, iccaufeth d&evil^ of I
defperate agaiikfl others, .ylldtv^nder in an Anger, fld
Crate/ cb^c was his deareft FrieAd, and afterwards
ready co ktl htnxfelf when he confidered it. Ircat
fomcibe curfing as wel as before {wearing, 8t ffymg in
fice of God,as cur fmg thofe that we are Angry wichJHoi
many cimesdo Matters curfe cheir Servancs, when ah(
do noc come when they would have them, or do nor
cbey would have tbtm, curfe cbem prefently with ft
execracions chac are noc fit to bedefaibed-And fo
curfing cheir Cbildren,& fomcimesCbBdrentutfing
EireBa,8cihat is more dreadfulln jHii^^V).%. w^\
avean Example of curfiog in time of Ange^ itis ~
ftmy ot ^W^w^ when ditte was.aIict)eiai0D7:. tbftr^
EfleHsof Ai^er.
loftchachidbeencefecvedawbiley and atcec wards cbe j
Child brought tc CO che itochec, and fatd , here is (he /
iBODey foe which chou curfedlV, Ve faidunto bit ^-
tbett ibe ^Bie^n hundred Shek^U of SiPver tbatt»ere
taJptfromtbee^ about whkb tbou curfedjij andfpakeft
(falfo in mine ^ears, heboid the Silver h vpttb jne, I
too(it. She had loft her Money, and ihe was put into
aaAoger, and (he fel a cmfmg, for which (faich he)
(hoiicurfedft, and fpakeft of alfo m aiine Ears, here ic
is: How many of you have done fo, when you have
thotxgfic you bad loft any ching? You fal a curfing pre*
leody, curfine fuch a Servant, that you thought ic was
through cheii: Negligence, Oh tbis curfing thou badft
fleedtoLamencwitb:Tears of blood Yea, fonuimes ic
is ftr with Children co Parents, noconly Parencs their
Children, buc Children cheic Parents, as I remember in
Ltm. 2a 9* There you have a place 1 hope
dac may cure oc flop this wickednefs, it is of Children |
curfing their Parencs, markewbac is the doom of fuch
ChiUren, Vorevety one that curfetb bkTatber orbk
^HMxr^ JhaUfurely be put to Veatb, And IdonoC
know why che equity ot cbac Law might noc abide to
'this day t why icfliould noc be as Criminal an offence
) fix a Child now co curfe his Father or his Motheiy as
ic was Chen under che Law, ConTider chis you Children .
daccanaoc bear at^ thing tc youc Father or Inotner
cbac dtfpkafech you, buc are ready to wi(h fome ill co
yourFacbec or Mocher, your Facher out of wbofe Loins
you came, if chere be any fucb, know, cbac by che La w
of God you are co be puc co Death, and thou haft ctufe
of greac Humilicy before the Locd for this fin, andin^
deed, whac evil wil noc paffion do. True ^ ic is a very
finbd and ungodly ching for che Superiour to be Angry
or^ffionacc with the inferiour, for che Husband to be
Aqgry with cbe Wife, or the Parencwicb the Child, or
che Blafter with cbe Servant, or the magiftrace wichthe
Jll^edj chis is unbefeemtng^ buc now for the Wife to
t^mmrmmm^m
34^ BfiBs ef Anger.
fpeak in an unieemly way Co the Husband^ in aD Anger^
x>r Children to ipeak co cheic Parents in anao^r^ or
Servants co their Mafters, or Subjefts to their magi-
ftrate, chac is a great deal worfer, but al is forgotten in
'^cimeof Anger. ^And wbac abundance of Evil iecaufetb
I inrailingfpeecbes^asinan Anger^ Mrbackindoffpeecher
and railing is there ! Whereas the Scripture faith, no
fuchihalenter into the Kingdom of Heaven, in that of
the Corintbf^ tiaming a bedrole of wicked people, a-
mongft others he brings ia railers, thacihould noc enter
into the Kingdom of Heaven, i Cor. 6.9* ^nowye
net that theunrigbteouf jhal not inberU the^ngdom
ofQod^ be not d^ceiwdf neither Vcrnicatorf, nor Ido^'
later J, nor Adulterer jy nor effiminatej ner abtrfers of
tbemfelvex with mankind^ nor Tbee*ves^ nor covetotu^
nor i)runk^rdj^ nor Jenifer/, tbofe that ^2\eaaie oiaej
another^ Shal not encer into the Kingdom of God. You
know chat Chrift when he was reviled, he did ooc revile
again, that is bis Example, he did noc Ciile upon thofe
that did abufe him, but aof vered them with a great deal
lofquiecnefsandMeeknefs, la 7^&fs, 1 8. 22. When one
' of tbe Officers Strookf Cbrift with the <Pulme of bk
liandy Jefuf Anfwered bim^ if I have fp9^pi fEfiv/
hearwitnefiof^e^wly ^ButiftwM^ wby fmitefi Aou
me ? He Anfwers him with Meeknefs though he was
(Vruck in the Face, and that in the Face of an opea
Court, Why ftrikeft thou me ? Thoi^ others ppovoke
you, yet you fhould fpeak gently* it is did fude^^*
^^ickael cbe Archangel when contending with die
Devil, he difputed about the Body of f2Mb/e/, dutftnoc
bring againft him axailing accufacion, but faid, the Locd
rebiUce thee, thereis all, ^M&cbael the Ajtchan^l, tboiffih
he contended with the Devd, and he had the right qiuw,
he contended for the Body of ^/e/, it feems tbe Devil
wouki have bad the Body of ^pjei for co fiiciifice to
Idolatry^ and ^Usc^oel the Archai^l contended with
the DevU about this, but yet he gives hiin novaiiiiig
I
r " —
Effeiis of Angif,
847
fpe'echei^ brin^ no railing accufa^ion againft Unij bur
laid, cJbe Lord rebuke thee, be durft not rail upon the
Devils cbough he was a Devil, he did nor. Nay he
durft DOC rail upon htm, buc all be faid was, the Lord
Rebuke chee« Therefore you ace noc to Cake up chit
plea and fay fucb a one raiiei and behaves bimfelf unvvor-
chily cowards me^ docb he behave himfelf worfe then a
Devil ? 1$ chere as much di jflerence between chee and bim,
ai between an Arch« Angel and a Devil ^ Now when an
Acch' Aogel contended wkh a Devil, he ducfl noc bring a
railing accufacion, buc faid, the Lord rebuk chee.-
Wbeo you are co deal wicb youc fupeciors you are
ready to king railing acoifacions, cake beed ot ic, k is
agceat£vil».
Sistbly, And again further. The roifchief chat it
brings is cbis, ^urelling and fighcing, and contention
by^w, and undoing one another, wto:e Anger is, it
ii vk>kQC, chat choi^b a man be of never fucb a Covecous
difpoikioD^ and wil not fpare a penny fyn a ^ood ufe^
but iccotaes from him as drops of Blood, y ec if be be in
aa ADger, may be be wil fpend a hundred ponnds co go
CO Law with one, I(^y, cfais is the wickednefs of mens
Hlcam» if they fliould^ive forcy Shillings, orchreeor
fbiK pound CO inakxain che Gofpel, chey would chink
dusawoilcof Supererrogation, buc co do their neigh*!
hour a mildietf chac barb Angred chem, chey care noc
if tfacy fpend a himdred pounds. Indeed chis PafFion of
Aqger fees God k che meaneft way, and fees the poor
cratuce even above God bimfelf* One thing fliould
bave Iseen nsoeioned more, about chac of curfing in
Angec, cbac iiereby chou mainfeftei^ boldnefs, co call
Godcp puc inexecucion chy luflr, thac he mud come to
^beCuhfenriatf to thy luft* If you fbould cal your fu-
psriour, cal a Noble man, or a Prince, cocome and be a
Secvam CO you in fome fa^fe wcxk, would he noc fcorn
it \ HoVwsriica choui:alieft upon cfae name of God jn a \
94^
EffeBs of Jttge
r.
L
iway ofcucring of chofe chac chdu arc angry wichall, chou
kaieft. Oh Lord^ come and lerve my Luft, Oh cbou
vfliouldft fear «bac fome kind of Thundetboh fliotild
( ftrike inco che head and bear c of ftidi a one. You wil fay
Perjury^is a ^eac evilly co call upon Gods natne co bear
wkneiscoalie, cbacis the fin of Perjurys now truly
ojirfing is as great, for chou calleft upon che name <^
God CO come and execute thy fikhy luft, you would
count ica^ceac evil for a neighbor co fay, cbou art a
perjured man^ andl wil prove ie, ic is as ^eac an aril foe
oneco fay9 cbou arc an angry man*
.BevencUy, And cbeofordieclofeofchis. abundance of
evil may bs fees in chis, the abundance of dtfference that
may be feen in a man, chac is in one chat wasbefore^ai«
ecand it now angry , you ihal have fonae chac are fome-
cimesin a meking vein cowards God, Oh./ chek beans
melt CO God wards, and are in a yielding difpoficion^ td
do any thing that che Lord requires ac chek -hatndfj
and now , Ob, bow fweec is cheir cemper to God
and men, come at aaofibec time and fee ebon in a
paffioB, then flout, then prefumpcuous, and i>oId in
wickednefs, there you flial fee them proud, and fome-
cimes perhaps fwearing,then you fhal fee them drfperace
againft tbemfelves, and care not what ebey do, or wbac
cbey fpeak* Js this che fameiaan and che fame woman?
What, che other day were noc thou ac Fraier and there
meking before God, and pcofefsiog cby felf unworthy
of any mercy, and wondring that thou arc out of Hell ?
andnowthouarcalicclecrofled, thou arc all on a fir^
and abundance of wickednefs comes from thee. Is this
the fame man and woman } You have one example of
this wonderful difference becween men when they are in
a paGion, to what they were at ocher timet, and chat
is, the example of ^Afa^ in z. Cbr0n. and Ghap, i § . and
2 Cbron Chap. x6. Compare che difpoficion of Afig:
At Chap. i5» you flial find that upon the Prophets
comoung to him, he cook courage, and puc mway all the i
-L^— i I «
^ M l I
BffeEh 0/ Angen
•m^
549-
dxxninable Idols ouc of the Land oijud^ and ^tnja^
mirti and ouc of the Cities which be bad caken from
mounc EphfaiiD, and renewed the Altar of Che Lord
diat was before the Porch of the Lord. And he gather
rnl dZ^Judah ^iTTd Benjamin and the ftrsogers with
chem ouc of ^pbarim and Manaffeh^ ^ nil out of Si-
meoo. And ic verfe 11 • They offered unto the hcrdthe
fame timeoftbefpail tvhich they had brought Seven hun^
dredOxen^ and Seven thoufandfheep^ verfe la. tArid]
Aey entredinto a Covenant to fe^the Lord'Qod of their \
Vatherswth aU their hearts ^ arid vrith aU their fouly^
ihatvchofoever would not fe^the Lord (jod of Ifrad
flMild^bepHt to death whether ftnal orgreat^ man or wo-
man^ and theyfvpare unto the Lord tmth a loud voices,
OiidtvitbfhinitingfandvriihTrumpetri andvpithCor*
netTi andaB-]nd^r0Joycedatthe Qath^ for they had
fwomtviib all their heart. And fo he goes on ftil in
dctcribuig what reformation Jifa did : A Godly man^
«od bowiie entred into Covenant with alt his heart to
CnvecbeLord: What a Gracious difpofition of bean
wasthismnin ac this time? But matk at Chap. iff.
When there came another meifage to him» Qhc was af-
fefted with this Meffage the firft time J ^ut when there
ppot^noiber ^effage came to him^ ac verfe 7; oit that I
time came Hanani the Seer, to-Afa^ ^^Z<f Judab,
and faid unto him^ Vecaufe fhou hafi relyed on the
^ng of Syria, and not relied on the hord thy Qod^
werefareitthe^o^ofthe'Kiri^ofS^ri^ efcaped out of
U?y band. Were not the lEthiopians and Lubianr a
huge Vofif with very many Chariots and Vorfemen^ yn
becofife tboudiMreh on the Lord be ddiveredibem in*
te tby band* V^ theses of the Lord rume and fro
Aroudomtthevobol ^Earth tofhet» him^lf firiongin the
hAa^ cf them vpbofe heart k perfeU towards Wm, here*
in tbou baft' done fooUfhiy therefore from henceforth thou
/udt have Wars. Now nurk the eench verfe, then faich
tfarTexc, Jifa-p^ofvprathwitb the- Seer ^ andfmfhimA
_
E0eBs of Anger.
ina^rifonkmdfa, for he was in rage with him hecauje
ofthk ujin^i ^'-^ Afa oppreffedfome of the people the
fame time. Tl : i^ Afa^ chic in cbe Chapter befioce, encced
inco a folecnn Covenant wicb God, and with 16 mudi
i^joycing, was fo glad ac che hearc, cbac bocb be and the
people had bound chemfelves in Covenant ^o ferve cbe
Lord, yet now being put into a pafsion, and that fay
another Prophet of God, fpeaking feme things chat
weredifpleafingto him, he war wrarh with him, and
put him in Fcilon, and oppreiled fome of the people*
Oh, fee what a^oiad Bedlam Anger is, be is worfe Chen a
mad Man that is in an Anger or a Pafsion^ for a mad Mao
cannot help his madneft, though yoii perhaps fay ch€^
cannot help ic ac that time.
Eightly, And fur cher it is not a Cm for a man co be In-
natick and mad, ttasanafHii^ion, tiotafift, faic thitisl
not only a fin but thecaufe of fin, as befaid ofori^atl
iitij it is a fm and the caufe of iin^and therefore worle tbesi
ma^neff* And chen madoefs doth but dethrone ce»*.
fon,and put it out of its place^ut Aii^rfoakes it a flaye
It is fomething for a Kmg to be dcpofed atid put out of
hit place, I but he may live a private life not wiclifti^
dings but for a King co be depofed and ptic into the iut^
chin,and be made a flave and to do drudeery tilts is worfe
So pafsion doch not only depofe a maot but brings a autfi
to be a flave td a luft, for no men think there u more raa*
fon for their Anger then Angry people do^and fo I fliould
ihew yoU| there is a taking revei^ in pafsion alfoi^ and
how derogatory that is to Gods honor, for God faitl^
vengeance n mine % but now raeeknefs cbac^aie/ sv^
ahd hgeps the ^Hearts of men and v^men frmA . revn^
In ^m. 12. 1 9* Dearly belovedy avengenot yMr (tinmr
but rather give place unto vpratb^ for tt k mrittn fvei^
geance k mtne and I ml repay faith tbt Lar4Jlvo9ge ooc
your {elves but racber give place to wratfa» what is ciiac )
What wrath muft we give place Co \ fuiely by wfaac ial^
lowes, it feems to be meant the wmh of God, Avenge
uniir *
<r
The effe^s af /t^ger.
youcfeWef, but give place to Gods wracb»foric is wuc^
ceo, Yengcaiice is mine I wilrepay^faich the Lord, chac
istbu?, have a qy wronged you ? Wcl, donoc youriie
inwrathro Avenge ijouifeU, no, buc Rive place ro the
wrath of God, laichGod, leuneVocne in, iris ray place
to revenge, if thi> mandodel^rve-revenge, let me come in,
Iwil revenge k, bit now an Angry man faith,- no,!
wildoic my felf. As a mafter chac ftands by his
Servant, and £?es him do a work not wcl, he faith,
come, lee me come in^ 1 wi I do it my felf^, 1 f ?c you
doinithuogleatic, Iwil do the work my felt So
an Angry mao, he £aitb, Iwil daicmy felf, I wib
leveoge it. my felf,- whefeas vengeance belongs ro
God, and iher ef ore the Appft Lc faic|), g i vc place c o
(he wratb of God chac wil come pur. againd fuch a
oae if be do not cepenc, thus meeknels wil do.
Nincbly^ Another Evil eff c-d of pillion is^ che open-
ing and the diicQvecingv of ibame ; f;hei:eis nothing chac
I doth more c^n and diicover noens ih^n^e then c heir paf *
fioQ and An^f and therefore ic is oblecvable what abun*
dance of times the Scripture couples; pafiion and folly t o^
(edxr, and makes paffionace people to be the foohfheflr
peopkinche world, you can never knowmen^ though
yon have lived among them a long r^me, til they be pror
v<d»d» andthenyoumay know wharisin them, if.
thoe be any ikamefuU thjn^ in theno^ they wil I
Sickly dUcoiec it then, and indeed it is one of the
Eytxyalsthe'Scripturefpeakesof, tlf,h dochdif-,
cover what is innAan, it difcovers fuchaihamcr
fiilcacsiageiajpeoplc;! thadtlthat ^^a)ba\it them
«e aftuacdotcheiDt the Slants afliamed of their,
Mafter aadMLiftcifi and ChUdcen a^med of the x
lyeacfy cheir carriage isio foujL:^d vile in theix^
aodoM would:.V^a4flr iqdeedto fee che
cJmu k m^iMkc^satmt one WiOif^. jthiAk tp help
A :. « rht*
^
35»
The effects ef Jn^er.
(he ^ftcmpers of men in palfioa. I remember I
have iread of the S|)artans, when one was drunk,
they would cal their Children out into che flreers
! CO look upon the drunken man, to fee how he car-
ry ed himfelf like a beaft, that chey inighc loach
drunkenpeff : And fo paffion, doth make ni^n loarh-
lorae, aiivd one would chink the very looking upon
another in paflion^ ^^^c, ni^ke a Mail or Woman to
loath paffion ; do .you fee fuch a one in a j^afBon ?
Jul* fo at? you when you are in a paffion, if a Man
Kor Womftfihadbuc a Looking-GlaCs to fee them*
felves k ^'^Id make them loath themfelvfes. As
the fable oFUieFoxchacfaw the Afs inchie Lions
Skiir, (jks I tM^ed when I fpake of the ^onftanqr
of Anger) he was afraid a little at iirft, cilhefaw
(the; Anes Ears come «o^t, and then he could fcorn
him, and ride on him J fomany men and Women
they think to be terrible to Others in their paflion,
but they difcover fo much folly, chat they make
themfelves al their lives contemptible^ and there
is none fo contemptible as your paffionace people,
becaufe every one caR fee fuch folly, fuch raflinefo^
and diftemper in their paflion, that al cheir rdped
and authority is taken away by Children andSw-
vants, there> nothing deprives them of their Au-
thority more then this conftant paflioD of Anger^
thougn you think to gain your authority her^y,
yet you are deprived of it. Thusxbe Lord doch
croft you in the very thine wherein yoii think to
gain, and I verity beleev'e that there is noclung tluc
a Man or WOiirah'n h^dr'e ilhaiti^djof mftepv^ds,
he iqan rememto: how he carried hlmfelf ma paffi
how he ftampt, and f wore, and raged, throwi
up and down perhaps the ileols m the Houfe^ A
f o Children. I reaeaibet it. was a way thac a gr%
tfinifter would convl»c«oneby^thachadbeeAia
^^ Ijgaflion^ lieftan4in{ at « place aac he could f^e
/'
TbeeffeSitof Jn^er»
y>i
\ Wife in a paffion^ throwing ftooh up^nd down ur
' the Houfe, and he the next cUy comes co the hoiife^
and defires to fpeak with th« Woman, and w hea he
comers into theHoufe, fits down, and faidnothino^
but prefently rifetb & throws the ftools 8c Chaires
upanddown, andclapt ihe Dores together, and
makes a very great 'difturbance> aad then faith to
her, do you think this is a comly behavior > Dlo
yoa chink this is wel ? This was your carriage the
other day, this he didmeerly to fet before her wtiat
ihe did tne day before. And indeed, if one would
fe€ befbre you when you are in your right mind,
your fliamful carriages when you are in a Paflioa, it.
would make you afkaoied of your Anger.
I
Hence you find^n Scripture in fo many places,
chac £6ilv is attributed .to Paflion, btrfiac^ thofe
places wnich were nauned faereto^ote t6<bispur-
pofe. As that in^/e(li/fer. Anger re^f in}he^^
p>me of Veols* But to add that in Vroverhs^ ix^
1 6. A Voalf vcratb k prefejttly kjtcwn, butapru-
ient^ian covers jhame^ A F^ardls wiath is prefently
Jcnown^ and fo he doth dif cover hi$ flume, but a
prtident Hian^ .tna£ im^ a ideek man, Cfpr fo t>ie
Saipture dothufttalJy oppofe prudence a^d^Wif*
dom^ to wrath and paiHon) he covers fliame* And
th&i in Vroverbs^ 14. 17. .He thai if foon Angry
i^aledy VoolWAy, He thii^ks he deals wifely but he
dcaleth Fooliihly. And at the ap. verfe, IJe tbatk
gofp to wraxh is of great underftandingj hut -ha that i^
bafiy of Spirit TjcMetb VoUjiAM then in ^rov.27-i*
upoaocher occafions we have made ufe of that fcrip-
; ture bef Of e. A Stone k Veaivy^ and ti?e Sand tvei^ty^
]hiaa Voolf tpraih k hean/ierAen them botb^TUus con-
Itinually the Scripture dotK befoole Paflionate .ipeb-
Iple, andldonoc know that ipal tl^Scripture there I
[nany one fmfamuch. befooled as ch^ fiubf paflion |
mmi
ThceffeBsof Angttx
and Anger, ^maexing Fol!y to ic fo much the more,
audicisco check froyrard people becaufe there is
none think rhemfclves wifcr then Angry people do,
%nd el'pecially in the time of their fie, fo chat ic
opens their (hame. Jerome^ in an. Epiftle, faith
ot' Upah^ chat in his drunken fit he opened that
fhame of his that was cofered fixteen hundred
years, Aod fo in Anger, there is many times the
opening that ihame that is covered all ones Life,
that perhaps for forty years before was covered,
and was noc known, but then ic comes to be known.
As now what a ihameful behavior is there infome
people in time of their Faffion, and Anger > What
clamor and cry and what debafing the very Image
of God, in their Bodies ? In their countenances I
We niky wel come and fay to them as Chrift £aid,
wKofe Image and fuperfcript ic n is chis ? They ftew
Chrift a piece of Silver, and he askes JVhofe Image
and Superfctipti0n k tbh ? And they fay unto him
Cafars, and he faith, give unto C^efar the things
that are Cafarsy and unto God the things chat are
God^;. So come to a froward paffionate Man or
Woman^ ^nd you fhall fee th^m quaver, and their
countenance fo uncomly, that you may fay, wbofe
Image and fuperfcription is this i Surely not Gods,
jbuc rather .the Devils Image, and then as Chrift
faith, give unto C^/^r the things which ateC^arf,
and unto God the things that are Gods : So fay we,
tbeythat have Gods Image lee hirn have them, and
thev that have the Devils Image let him have them,
ana there is none do manifeft more an Image and
fuperfcription of thcDeviU then Angry andpaffi*
ooate people. And therefore the Heathen wa$
wont to cal the Devils by the Name of Furies, Fury
and Devil are all one in their phrafe, and fo incfeed '
men and Women that are forioiis, they have very I
muchofthelotageofS^tanth tiiem> and tlius tfaeyj
TW effeSis of Anger,
■*■ ■■<ii
diCcover their fliame , whereas mecknefs allayes
JiDger, and keeps inihame> as we flial fee afca:^
wards in opening the excellency of che grace of
ineekBefs^ic ptus a great deal of glory upon the loul
bu: of that by and by •
Tcnthly, And then another eTilefFefl: of Anger
is this ( which is as evil as any Other^ and yet pro-
ceeds from that hath been faia ) that it greives the
Spirk of God. You that are of froward^ pafflo-
Date Spirits, you may ^Icafey our felves, but you
greive the fpirit of God It is il to grcive your freind,
as none are more greivpus to a friend then froward
Be paffioiiate people, yougrciveyourfriend^ there
comes a friend ot y out s t o your f amily> and he fees
y win a^ froward and paflionate temper ,0> it greives
niffi,8c chougreiveft the heart of thy wife (may be)
tao> ihegoesandcomplainsof ittoGod* and thou
flreiveftthy firiend> and he goes and complaines of
It, Oh, but, thou greiveft the Spirit of God> In
^tbef. 4* 30. jlndgrehs not the holy Spirit of Qod
wkereby ye are feakd to t&e day of redemption How
doyou greive the Spirit of God even by yourt)ajSDi-
6q and nrowardneis ? therefore maric what follows
in the 31. verfe. Let aU ^itternefs; andWraiby
and Anger ^ and Clamour, and ^Byil Speakjngr he
put away fromjou ipitfc ai ^MaUice ifyou would not
grievethe good Spirit of God, by which ydu are
fcaled to the day ofredemptioii, letal bitcerncfs,
and wrath, and Anger, and clamoiir, and evil fpea«
king, beputavray, in your pa£Eionprefently your
voice is up with a clamor, and that is otw thing
which difco^ers. ibame * which might have been
fpokenctf before. X remember in Socrates, it was
a^iehe wa^very Aftgry When h^ began tofpoake
A^ly) upon chis reafoo, becaufe he found t mt na-
tiMUy apoo his ABgCf > his Anger would nut him
mto ffmlftf f fiaii&infl^ and chei:e|oreto crofi Kimfelf,
^
■ ,, mm ■ *
35^ The ejfeds of Anger.
he would be^fixte to fpeak more foftly at thac cfme
xhen before^ and ic were a good rule when you be-
' ^in CO be Angry >to let there be a more remiis Tofce,
CO fpeak with more remifnefs then before, k is a
I moft uncomly thing to fpeak lowd before rhem
'that you are Angry with, and efpecially iiv the fe-
male fex,- for women to fpeak loud when they are
difpleafed, the rather, becaufetheHolyGhciftiB
the Proverbs attributes this to a Whore, thac ibe is
loud. In Vro^.y* ii. Shee kldnA and^Ubhomejber
Veet abide not in her houfe^ that is one thing aniong
the reft, ihee is abroad in the ftreeces, and fiie is
loud and ftubborne, cherefore kl thac would ihev
themfelves Matron like, and have a Spkic of wi£.
dom,^ chough they be never fo much provoked, ^ec
never to be loud, that is a C^^^r, and evil ^eaJqng
o/et-(:rief, It is f aid of Chrift, lfay.^2. a% ^HkvoicB
vcofnot heard in the ftreetSy it is a very uncoxuly]
thing for* to hear loUd cries, and their voice tobe
. heard in the ftreet, that as foon as ever their (tt^
vants offend rhem, they fpeak aloud, their voice is
heard in the ftreec^. But that which I quote chis
text for is, the greiving of the Spirit of God, you
grieve your friend, I but reinember, you^eiveche
Spirit of God, aud remember, ic is the Spirit of God
thac 4''*d inltghcen you, if youbeinlighcened, thac
did fofcen your heart, chat did draw your heart to
Jelus Chrift, the Spirit of God thac did comfort
your heart, and wilyou grieve the Spirit of God
c hat hath done y ou f o much good } yea ic is the Spi«
ric chacis appointed by the Father, and by Jeius
Chrift CO be your Comforeer , che Comforcer efj
your Spiric, and wil you requice ic chus co ericve ir}
Oh, you chink ic an ill thing, if you be of aa inge-
nious Spiric, cogrieveyourfreiua, if you hear char
you have done chat thac haxb gaieved your neer
hwad^ it grieves you^ now kno«r^ thac in^evei]^
The efeHs ofM^er,
357
iicofFsLffioiij yon do grieve the deacfijt^fr ciad that
you have in the worldly ou grieve the holy Spirit of
Godjhe goes away even to heavei^fadly, if a freind
ikould go away with a Tad heart out or your houie,
it would make you think what you have done, now
chefpiric of doagoes away witn a fad heart to hea-*
feu when yon are m a fie of paflion^reby you grieve
the Spirit of God.
\
Eleventhly, And then laftly, the laft evil cffeft
.of the Paflion of Anger is this, Ibat ibmtinies it
I doth hurt to the Body, and meeknefs wil help a*
leainft that, for cercainly the very body is much af-
ftdedwith the working of the affeAions, andthe
kcepmg of the afTedions in a right temper is a very
great a^eans tO keep the health of a mans body,
jthough a man be of a weakly conftitution otherwife
I yet if he can keep his FaiTion, his ajfFedioa in a
I rigbc temper, it is a marevelious meanes to keep his
I body in right temper. I have read of an Emper our
that being in a Pauionate fit, upon this ground, be-
caidethebaf^ people of thtQatbex did (bake the
/Empire of ^«me, be was thereupon. fovexect ^nd
i looked upoi^ it wkh fuch indignation, chat it put
! him into afeaver and killed him, and I make no
^ueftion bus many are put into fits of feaver, afid
indanger their lives by the fit of Faffion, and there*
fore ^ofeSf he was a meek man, as you flial hear
morejpreiently, and chat is given by fomeas a rea«*
if on of the health of his body. In Veui. 34. 7 • ^nd ]
M ofes tvof a hundred and tt^enty years old vchen be di-- 1
ftl, Ijis eyes vpos not dim, nor bk natural force abated. \
Andfurely this may be very welone reafom even
(he cooftant quietnef s and meeknefs of che Spirit of
^fifs for certainly, asal grace doch help co the
health of che body ro this efpecially. In. Vrov. 4-
%%. Anendto my vpords, incvm tinne ear unto wyfax*
IheejfeBs tfJnger^
in tbj midjk of thy heart. Var tbej are life unto tbofi
ibdtfirtd ih&Uy and health to all their fl:Jh* They at
heakhcoche fl:fli> and health to che boaes> aa
bealch to the navel -, So ic is likewife mentioned i
the Vro'vcrbxy Wifdome h not only healch to ch
foul^ but health to the body aifo. And like to the
{ ex ample of ^ofes, there is one this day alive,
though- he be alive I may ipeak of him^ .t)iat he is
the meekeft man upon the earch^ and that is that re^
verend divine Mailer Vodjthu wrote upon the Com-
mandements fo many yeares ago, whofb books you
have iu vouj: koufes I fuppoie many of you^ the
man was lately,andis fuppofed yet alive^ andthofe
that knew hun, knew him to be one of th^ mee-^
keft men upon the Earthy nay he is about fourfcore
and cen yearcs old» and lately preached twice eye-
ry Lord$ day^ and the conftant health of his boify
isfuchj ( npt many years a (« ^e my felfwasin his-
company) that he was able to do more then a
ftronger man. could do ia continuing heavenly dtf-
courle cil midnight from day to day > and al the day
long preaching til midnight, andjiis Spirit not fak
ling at alj audi verily perfwade my felf upon ^his
ground^keeping the conAant frame of his fpurir^as he
was hardly known to be iu any diftemper of ^irjcl
and £o he goes on and is Cerviceable to the LorcLifidl
tfcis now helps agaiuft clie diftemper <^ PaffiouTi
and che evill effefts of it^ Thus mudiior allaying 1
the Paffion of Aujger, howmeekaefs doth allay the]
{^aifipn of. Anger in Several things.. 1,
CHAR
l.-*J
TUtiedeBmcjf ^Mtekntft 359
■*■ f III ) A I ^w Tf ' , M i t .
♦^♦♦♦♦♦♦♦♦♦^♦♦'#^#^ »♦♦ ♦♦♦♦♦♦,
CHAP. ex. '
• *.-*, • • .
Of^eekp^s Of it dcthgoodpojkivefyi and the exdd-
emy mre0f in manyJartiCHlars. i. It is the
gbny&fCbrift. 2^ UfQodtbe^aihet. ^Of
tbe^HofyQh0p. ^ hifafrincipalfniitcfthe
S^rit. s. Ith^lory^ftb^Vtjfeiphf^fCbri^
andcfVLotes. 6. It kpfgreMt ^rice »ttb Qod^
1 7, Ithafrmtcf^kUtofh .
' " ' '^ • ' ' ' . . ^
NO W the next thing is, co open C(^ you t a«
precioufneCs of cki$ grace ofiueeknefsr ^hac
a precious grace it h j Leari^ of m forlorn ^ee\p
cruty^ (hac chat hath beea (aid already^ one woiUa
chiokxDighc cotaebd this grace ofmeeknefSji thea-
bundaiiee of evil that it doth preyetitj fomeofyoit
Xpekiups^ after yottbay^ hadaiic of paflica, if
yen coiadltoy ic off^ you wcmld give a work! thac
chac evil might have been prevented chat yottf Paf'^'^
fiofrhath br oi^t % now meeknefs woaiM hti^e done
ic^ and wil 4^ it for time to com^> if there were no
imoteikid^ ic dothmil^ily commend tteb gtaceof
Mceknefs. . • . ^
Biit oieeknef) is not only a negative good; to
keep firom evil^ hut it doth fibundaxice of good
npwively^we may fay of this ^ace of meeknefs^as
TtwmMm the Orator laco the «Hii^Fiieft in «4S/.,
a4i. When he comes come^ an oraci^ before the
\PM§acertainOt(mrfumi^'^^^^yinh t»bo tnfatTted^
tbegowmoragair^ VmU^ppbenbe vpofc^Uedfar^^ ^
imsf'ty^ #m»»clt ^ 9lm$iu0irritanhy deeds
5^0 7he ex cellency of ^etk^. t,
are donewito this uation by tby providenci. This w^r
his colloguing Speech, that he might have che more
favour with the high prieft pleading agafnft Vajil ^
but that which hefpake flaccecijigly, we may fay
truly of this grace of raeekneli, we may fay of
meeknefs, feeing that by thee we have great quiet-
nefs*, and that many worthy deeds are done in che
world through thine excellency ;i through chy
fweecnefs worthy things ar« done, and the whol
world injoyes^ andfamilies, and townes>and chur-
ches in;oyagreac deal of quietnefs.' There is as
much difl^rence between a £rowar d paffionace man
and woman, as between a ftormy, . dar k, eempe-
ftuDUs night, and a fine, fweet, calme, Sun-jQunev
lummer day: Certainly, aFaffionare Spirit ia fid
of darknefs^ ac that time, for the light of tcafdaf
is put out, and it is winter and ftormy weather wttk
paffionate people, but a meek Spirit is as tjiefiuoi
mer, fweet, calm day, meeknefs is a very excel*
lent grace. I wil piit al tbgether about this ^race
of meeknefs, many particulars we have hinted ai
we have gone alongin the opening of itf^aow I will
fpeakof thote, aim name them, and put others to
them, that I may give youa general view of tfa^
grace of meeknofa. Omitting therefore the fst--
venting of evil, and in general the abundanceof
good (hat it dorh, rhaF I Ipake of. The excellency
of it wil appear furthef ia this of my text, that
Chrifi: culs it out , naming but two graces, and
one of thofe tbac he names is meeknefs, Meeknefs
andhttnErility*, and'the ^rft is meeknefs. Bleffed
Savior, what wouldeft thou haveus learn ? Sa&hl
Ciirift, the firft leilbn that I would have you iearo I
ii Neekne£s> Learn of me for I ammeek.
Fidk, It H that «(hich is tjie glory of Chrift', It ia
due that hath put a ^lory upou Jelus Gltfift itfa^-^
The txceUmcf nfMeeKnep,
«l**i^>iW*MMa«a
■**«
(cl|,»d chcrcfoceniiift be very excellenctcercafnly; J
if icdillnoc puc forae glory upon hiin, he wouldnoc
profe&iiimlelf toiK^meek/ when he fees himfelf a$
apaccern. Inche4$« ^alme, a cleer prophefie of
Cnrift, the 4. verfc, tAndinthymajeftyrideonptop'
ferwjlyy becaufe of truths and mael^neffy When the
glory of Chrift is fee forth as riding profperonfly,
aodm majefty 9 chra his ineeknefs comes in^ hecaiue
of tnich*and meeknefsy fo char Chrift hach ma;efty
in him becauie of ciuch and meeknefs.
Secondly, It Is the glory of Godrhe Fathet like-
wife i therefore when he wpiild fee forth iiis filory
to^Mcfes^ and God faid that he would, came his
gl«ry to pafs by himA the text 1 fuppofe is knowa
coal of you, In^jcod. 34. God told him chat he
would caufe his Glory to pafs by him, his glory
what is tfaac?ac the 6. 8c y.verlesj Jbtd the Lorapajfed
hy b^ore bimyOndproclaimedytbeLord, 0Je Lord Qod,
merctfuU a^ gracious y U}ng fufferitigy an4 ahun-
iatiingoodnefiand truth J^epitigvtercy for thoufands
forginnng iniquity and tran(gr(0ony and ftriy Long
p^eringy gracionsy abundant in goodmfi. So ia o-
th«r places, flaw to Augeir; this is rhe glory ,of
God and therefore meeknefsisagloiriou&graceiit
isaprincipai evengelical grace, it is the glory of
Chrift, and k is the glory of the Father, ^
Thirdly, Itisthe.gl ry of the Hjly Gh^fttoD,
and therefore the Spirit rf Gad is fet cut appearing
in the form f f a d ve which is the meek crearure,bur
that likcwifc we made ufe off rmerly .
Fourthly^ TlwexoeHflncy of meeknefs appeai^s
i&tfais^ac it h reckonedi^ as a,foecM(l£cuic o£ the .
Spku of God io the heart* of the Mints,trhere «vct
l^finiric ofGod cone* and fla»ts«s a^ gracious
g^a Tbi tikiiUiti^ ^Methi^.
wtmm
■■ ■ U I t
i9)^ilbii:^ ^hAi ins foc^fa che ^i«9 td tiieSpiric^
nkore 4^Ut ja2ily cbea a»^ )pUce if) die hook K>f (rcnb
W^U h«^i9g£ei forth c&«£m«c$ o^dgkeflcjb^^l^
vU9 ch«)r M^ and aoBioogjtlioift ivtrfHii k onr^. In
\ri^y, vM^ are ^JQi aduliirj 9 h^inAet^
Variance, ^iBmulationy Wrath, Strife j Herepe. Ha-
tudf rariimo^il ^malicioi^ iirraftliy ftrife^fedkitozr^
%lchi^tfiO^ i^l^Mil^tO'paffit^i]^ and matkhimr cJMJEe
ar« kiyir^iMlcabiom; they^aird jioyiied in cbe begia^
iHg o£the vfiffe unto wkcfatraie^ tod rlie hiccercrid
oi th^ I waittktl^ vteTeimco hcircfie^ haci»g the viio
ftuUfeof %he«fleih^ but ntm he c6A& di^ to xicckoai
b$i ibe ffaicr ^ tbe^^ktc, ^ thd as* verfe^ ^Biit
ib« fMitJ eftheSpitO: f^ Leh^ J^y^ Veact^ Ur^
fi^erins^Qemkn^, Qi>^^^Pi^^^,^P^kf^i^^^\
p^raitG^ He^ feenis to be a gr^ac man}? cxceUeHc '
fniics of cbe Spirit reckoned up^buclappealteito
you, when we come tt> axaiAin cbcm except it be
oAe« which it <F^i^, that it the noodieritfaf grace,
aLthe other feemtto he cbe fererat expteffiote of
this |[race; of meekneft^ there is meekaefs n^med,
love IS a meek ipiric^a iheek f^irk is a Itn^img fjpiric,
there is ^oy> la meek fpirit is one chc^ hath conuQual
ivittuidis iahifti^ and maktfshii convcrfatibtvde-
bghciul^ there is peace, who atethey that makes
peace where they ditrel, but meek Spirits t Tbece
IS long-fuftering5 wheht is therefucn lon|'*£uffd:«*
^ing as where meeknefs is ) there is gentlenej^, what
< is geat kneCs but 4 $ynosimy of m«elvieis Nukd there
.jsgoodnefty wlKi^A>gbi»dcooM another but mefk
ifitttttt m^iAmdk;^ vul teaMNniKei teaim«ice«(
1h exaUm^ ^}Mmfi<
3^3
\
enes Spkk ia '^ixykig tihfs -ptiiou ef ikiigety cUt it j
iMckaeft c«» : f« chat Dm^ In fttipttirtf we have^
many Iniits'of clN Bdlrllt fottt tiiue fruk* bf cb<
t{icir, yet tfte ttvii hf ttltndft il tiitfs ari but iM,
UiiBgtlaioft WcWMftAvn itftffied. «< if fo ftethac
wtretH «dA {lidelMl!i!Ukc ttiM ifbdt lidttt efudChri-
ftin oaeokiiefs in bim,^ tie kack dll gtaiee^, he haeh
tUttie fridii Off cfw fpifiry rk« fj^iifc 6f God nilM ^
toy anKH ki tibe heatt «f iAetfk (^ItfiftiaiiS) tak« at
Gbciftian ito fattH f tti« Chriffiatt rfiSikatfi, ther« |
the fpuit mies «nA dW«W M tfi« &@itt , and fiU
tiib heart } and tbi#«6lxr doth niinifefV it ik ftilly a«
«ity Scripttire, Ath«a ttk6 Sedj^tift^fh* btit &lly the
foot* ii cfae fpirit k Miia^i i»n^ tiochiAg i>uc'
m
And (bea Filtklyiac is th^d^f^r^tibA rf ch« Dif-
ciples of Cbrift by being tbe 9^c^ ofGBiriff, ind the
Lambs of Chcift, biic uiac Itkewife we mentioned
before.
Fortheei^ccUeiuiy oltint gt«ee>j it is that that
ii fccorded of ^^i td at j^ft^ity^ratbet theM any
.ofbBfiuaoiKafAs, th« hbiiath dontf chat iji t^cor-
|deiil<tf kltayth«chft wa$ch^ (Iftei;lc6fil iitaftupon thfc
ear(h,Gdd would hc^noi^ hbn in tbiti^dve al other
^ace»» certai<>ly, 9l<>;ib>wa9boniK«AmrHpeftof
i otbet jgtaceis. btic-tbat iG¥tiie«Rntfs^God«rll honor
Ibimabo^taicither'graees. In9(««4fr.- i2i^. 9{.o^
ik mm VMeiiwh *ot^ ^el^ttto^ uS «be)ite>t tt>bf(S>
tvATiAm il^faee ifMx ftir'tt>.N<»v' th^ man <M<>f^/ v
I Maske Mrcj why tt it faid b^te^ .the man ^Mofes ? to
MC4 chat QftfJ^e/ WM« t&^ai WeUi others, and
ftn mttk»| ydti idri* t«idy tb l^y , >krhat W6uld
foi-bairb m^^^^^md tdtin^ tt6^ the khabl
mif», viAheiS iubjtift totB« likfcfaffio^ as 6cAn
/^
^5^ The exceUencf of Meeknep^
Speiklngofhiim^laichj hewaslovedfor {lismeek^^j
ncf$, more chea admired for all the greac worUs he:^
<Ud, and that is one of che realbns coo chat Chry-
jbfiome gtvetj why God did fo much delight in him
chat he fpake to ^ofis face to face»ic is oorfaidirhac
hel]pake toothers of the .prophets^ but to ^fif^
Wiiy? Becaufehewould npnociiicha man as Was
ib meek, he would fpeak face to face (o liim. And
the Jewes have a cramcion among then), tharwhen
^ofes died, God appeare<j in a bodily l^ay, and .
£ucK;>d out the foul of ^ofe/, now we have no war-
rant in the fcripture for that, but to (hew the h^h
efteem they had pf ^cfef^ but thus far we may-
make ufe of it,^4iat the Lord delights in a meek fpi-
rit, and loves to honor a meek Spirit^ and if there
be any fpirit that the Lord would fUck into himfelf
that tne Lord would give fuch an honorable death,
xo come and fuck out his foul co himfelf, he ivould
do it to a meek man*
Secondly .Another particular i$ this^That the f crip
cure gives this commendation of this grace of meek-
nefs more then any one gr ace>thac ir i^ of great price
with God:I do not read of fudi an encomium or any
trace as this ofmeeknefs, and that you have in u
^cu 3. 4«. It is fpoken there unto women efpecially,
that women fhouldadorne themfelves in the hid-
den man of the heart,ih that which is not corrupt, o-
ven the prpament of a meek 8c a quiet fpirit, a meek
and quiet fpirit is commended to women efpecially,
it is aa ornament to men too,but to women efpcciaU
' -: What Chen? what follows?which is in the u^ht Of
i of great price,give me a text where it b laid of
of che other £^aces thoij^h your graces arc prc^
s w^h God,but a meek fpirit 1$ in the tight of €lod
:eat price, it is worth a great deal^mtoy women
i to wearericti orfta»cnt;«,ifcchpy c ' ^
TleexceUettcyofMeeknep* 3^5
ny from their Husbands, chey would kave rich
laces of thirty or fourty Shilluigs avard, and they
would have rich Quoyyes, Oh ! They think this
is rate : now here is a thingthat is of great prt ce^ in
the fight of Godj nuny things are of great price in
the light of man, but not in the fight of God> a
foole cocmts a bable to be of much worth, and ib
we poor weak Spirits think our babies here to be
of much Price,but God counts them worth nothing.
But now here is chat that is of great Price, and m
the fighc of God it is of great Price^and it is exceed*
ing pleating CO God, as it ts in fome of your Books,
when God fees a man meek, faith God, here is one
that hath a Jewel of great price. Kings, and Prin-
ces, and. Noble men, they wear Jewels fomtimes
about them worth a thoufand pounds : now every
Medc man and Woman that goes up and down, he]
wears a Pearl worth a world. The world, the Scrip-
tnrefpeaks contemptibly of it, Love not the world
nor the things of the worlds And al the nations
of the Bartn are lefs then the drop of the bucket,
but faith God, here isaJeweL a Pearl that is of
much worth, and God is a Skilftil Lapidary, he
knows the worth of them. If we fee a ftone
that is of much worth in the fight of a cunning Lapi-
dary, we think it worth much, youufe to fay of a
friend that comes to fee you, Oh! That I knew
what you Love> if another fees you put a high price
upon fuch a things if he loves you, he wil certainly
let you have it, now would you know What God
Loves, what he prizes ? He Loves and prizes a
meek Spirit above any (hing^ Q Let hfm have what
he Loves.
*SK?venthly, And a Seaventh particular is this>
That it is a. fruit of election, an evidence of
an eleftperfon, of a maQ or woman that is
elefted by God, it is not an argument of an
is iBr €X€t$tt»y ofMtehejl
eXeA man pc wc man becauEe they have fo
mucfe in the World, fonLUch coming ih yearly, fo
roucb authoriry, but the Lord dotti m^nifeft co al
the World, that he hanh feparaced fuch from al
etctftity to honour fucb, a nian that ftach a meek
Spirit, that when he looks upon a piece of CUy,
chat he vould i\iake fUch a man of, he /aid, well,
thiiwillmakea VelTel of honor to all eccrnicy,
and that is plain from that Text in CoUaff. 3. X3.
fputontljerefore, aftbeeleSof^adf He^f aud'Be-
loved, 'Bovpels of ^ercy, l^ndnefft 'Rumblen^ ef
wittd, IHeefyieP, lon^fufferim^orbeanng ffiu another ^
andforgii}ing one anoiber, if any man have a quarrel
asain^anyj evenaiVhrt^firga/veyOM^ fo aJfitdoye.
^nd above dll thefi tbit^ put on chanty ^ vcbithis
the bondi^perfetlnep. ^nd letthe peace of i^odrkte
inyour ^artft isrc- And do chis liow as the eleft
of God, put on as the eleft of God^ Holy and be-
loved, asifhefhouldfay, you are godly, and how
IHat it be muifeft f Ho«r flial you carry your folvcs
as the eleft of G6d, but only by this, puttineon the
Bowels of Hercy, Kindnefs, Humblene£E ounindi
BAeeknefs, loncfufl^riilg, forbearing one anoiKer?
Here ik a^ evi^nce of one chat is the eleft of God.
and will you lofe the comfoit of this evidence to
facisfte yoot fe Wes in a fullen frowacd fit } No Mar-
vel that you are fdi of fears and doubts in your fto-
wardnefs, andpalHon, andfuUenfit: ifyouwould
deliver your fclves from doubts and feari and fatTC
fiircher evidence of; youreledion, be of meek and
quiet Spirits.
CHAP.
sa^aaaui i> ^
fmii/ii^ iMd^iti ^Uiknifi,
iasmm^m
CHAP. <:3ki '
' • A
t
jl Kdtlienifi clie Ei^plaMse, O^nA tHaciis Urge
iiiicMs*! Iftifaertudiy prdmsf^ftc^ it made
ftr^Uire thai fOlfi£uyL«ctii<nc.'{^
de uiieo ^3)m this^^ ' tiidri hope ia focciag chdie
''M yt^ ic will in^e yous Hearts CQaJklcck
tqoiec Ij^irir^ IkoowyouxftftctreCiinftjani
be tottt td lofoyooc^j'artdh cfaejfe.:p^Jh^U
ki aepC(»miie^to4le4Uibft^ aiMl iiDdeedc'Z%»ral
a)tekm«ii> ^divd^kls^iiciibk to Ms^ck^ af
20. ?erfc. T%f ^Meekfhal ^Eatj and he fatisfied,
^\ti tiMr' wsUiE of £diicac«6it^ a^' v.elt ^aj^race,'
^ is^^greai4ettl of^Ckioaiir andiery^ now coq-
.-j^ Ai*.4Mte«ft 4aU2afceabd befai;bfitd^.a«d:
wyWit'i^ciiiil^lkaaMa oeiraua fsovarry^ trftyi
^69 ^roimfa made tt MeeiMt/i,
che Lord cebukn thy pcoud and froward CplritTfii
he' proiiiif^E thcmeclc-ihal eat and be rati5fied,rh{l]
artidoivarctbetAirediipa Ita^iipctlMx whtcbtlii
voutdeft have for thy family, pow be nieeki ii
thoufhaU eacand-be fatuwd^-the meek ihaW
facishedi many nchipen, chey eacniore chenc]
poor, 1 bw che^ ai'c ooc facistied becaufe cfaey hai
hoc whatlfiey would hrive, may t*e, rhty chrQ\it j
way rhe'dllliii'^n Anger, -and in fiiileimelir e
thing, and Sxew a gcfeat deal uf froyaEdntfts.
indeed cheyinaketheii; meat iiictfcr to chemj
ftateofpaftoiij ^lIi(Jn'is'(b£WOtA:'>aU(fe, y^
never bef ansfiedif y'On-faave noc lacek tpirics:
richracn, theyarenoc facisfiedwhcn^ theybi
tUndance, whenas a poor man and woman.
hath [his C^riSrian nr.eeknefs, whcn.ibeylic
bleandhanebuc ad'^^^ ^^'^o' a'^pioccof I
anAiR' oftioD,. and im^ drink, tb.e man bti
)»j£b^ ffluah good nu)s ic do.ber, wid fo;tbe
the huibsnd, ahdxlifEr is^greac dea,Le of^(
nefs in the-mioynitat ofic. TbtSftiptutq
^aur it a 'Dinner 0/ be^bf vpbere Love h, them
led Ox and hatred: titcremith. If i;bwe.^ebiica
ofbeeed, andfmaldcinkampngi'ciivams ;^
drcn in-a iioufe.'if zhtat he tnecKn^efi and V*^
kisfv^rectetrhfcmaftaUtfdOKiB.wJicxe'H cpscci
asd Aich Ihai praife the Lordtbv feoke hinu
But tfa^i% is 4nother^roi£if^,hoc fac frajn
dtatt iiat^4bundaBce:o£(w«ccneffi in it> acid ,f
in<q(}}an9i ay.ip; Jbe^in^tiisnt^iMgittdti in'.
^.litriitaitbtmeelitpiHiK teiuftbitiva*-i'i»Aeh
-rep«aied again aadkgdin^as.if tbej^plv Glw.
gfatedcomencionic, tbe^occki chejne^aM^a
B^ehenxmes ic^tvcice, tiwijaMek^Q^wiI.£iii
jdMflttic .andche-,«i«£k keiHAl cc«fib>^tc wa|.
c iFohe ttoty, Gko& ibculd (ayn mc is die i
• ^ J i m
fnm/etnuiit
woman that I wil gtnde in ^lutgrn-^nCypaflion wil
yzmzn lieadioDg, but' weuld a foaa be guided
ijkilktirac, iecfaimbeof aniM This one
leoe g more wosch then ril cfae n^orld to a gra^l-
iODl thatknows.how to pnze a promife. Is^ic
agreacraiviledg foe one cobeg^ide(l iojiidg-
fefttdcnac bycheiafioice wifdom of Qodj in
lllone^waies co^hare tbe wifdora oJFGod co guide
lia jMgmmt^ chat he flia,l ^oc mjfcatry in bis
"^ardaifiaires, and inward affaires, befltalnoc
orrjr ia chings of chis life and die lif? to come :-
rischereafon that you that have toward Spi-'
Ifou come 'home an * paffiou } Ob i fuicli iji bufi-
i doth ROC fticceed, and Therefore you ^^ko^
rdibadyou been of meek Ipirits cfat Lord would^
ivegiiided y ou in .judgemm, and y ou fhould noc
hremsf carried tn y our bufinefi^ yea^and c)ie dieek
HI k^ ^^^ ,j jj ^jy . Chrjft cals iq^on us to, learne
Uj and if you leatDthismeeHnefs, theufhc
rdhath inga^ed hiiBfelf to teach you his way,
lareinanyciinef inaftrair^ j^ndvyou CQmc C9
, ir acquaintance and friends, afxd you Cay/ Ch!
Ffaat AalIda^ what ihal ye do? lee that be the
tft thing, quiet your own faearts^asd then t j^e Lprd
ith promifed cc teach you his way, you f^Ai have,
iy come ringing their hands, conie clamoring
crying, Ohl what fl^l t do now i Thar is the \
nfeltliac'I would ^^veyou^firfl: quiet yourhicait;.
^ then improve, this proitiile. Lord thovi b^ft
^dftbtied^ ibacobemede chou;wilt ceadi xhjwiy^-
|tn flolir iaalftcaky^ a]?dt I doTire i:q w^c inpop thoe |
ceknefs^Locdtecchmtthy way, ancmiey tbilt |
' taMl&l^iAcs, I make bo ifoeft 109 bwtbey bftve
^tkii promtfemadk' go^to them^ that is ihfi
^fr^flitfff/ And«<iuintthet(biFd.pstO;i vifeoatbac
i
<i j * ■ l*>— «— 1^— ^
^roiHifes made 49Mukmfis
, fe^tc^ They flial4itv« pMCf> abuix4a[ii<t of #jr9«
Uhddeli|lic ttienii«lve$^iiuhc ^fakbdiUce i9f ^fftfij;
And this prdonCe is^ the Aicire reflciar^blekf Itti: ksi
noc only aprpoufem ttieold Toftamelic^iDitctiiarv m
jSeimon upoii^ the'Moant,^ faith ; c)iartte teflUf -mm
arebleflea mM, %hat istfaft jgaici:aUi <attlvicoinprif
(echindtedaltttider^r^ uthafGanianMiKkAreiiMC
then robebleflcd I Now Chriil kuthe $« ^^IfcMiN
there he Kckona iif it^ral beactcodeK^ an^AflllfM
I who ire bleffed^ and fauii, Weffed areAe^fiH^
lan4 (hen comes 4n iheprcvsiiosvAndiidiftiPiiftitfi^
lO^pmkhem, fBk^dareth0Sijiel{^fiu\therlh^
frit tbeeartb, the kitaiU is noc euCroiK : So tito^frfvb
tifider tfieLaMr, dndiindsirche Goipel^ cbii » iJm
UefTmg of the tneek, chay ibal inberu:^ the evdu
l^ere Mra^ indeed in che cimas of the Lavr smn|r .pr<»*
hrief^routlnr^dblafliiigs, rhacwai a pttticillai
c6venlnt, for fo Imake no qoeftioak waa, 'a Bftrri-
bilar Ct venaM tbat 6od made wtcfa cihe pMplr qf
the Jewes, there was hoc only che covaaimc of wf^]^
ttiat God made with Adam in Paradtfe^ ^4 the
Cov'^ntnc of Grace, but chere w^s another Co?f-
nant,' « f]{>e<ial CoTeaanc.of Worffias* tb«c Qq$^
would' bled chem in the Uind of CiamMh upon
their obedte^ce^ God made that Ck>ven9nc, «wl c[
giving the Law Upon Mount ^itmiwas efpecitll
that coyenant, though th^ duties o£th« Law* clu
were bound to them as it was wrkccsi in chMlP fut^
l^nacme^ hut the Law was remwAdDpoiirXiii
groimd^^pen t (ptQiaA covenant^ I«w lA M
Shta^y « fptfctitlcovtoaM thac.(ioidfliA(k«iib
l:t^nto:ningt4i^Land'^CaAtimy and c|it ff|ttf»
derftaQdu^g ol tfiif, Ml btleeve w«U4.fl3tw9
great rainfiii'iik^itOi^
mlant ^ ^ we art dvUtocdftMn cfaeLttr ibff b^^
!■ - ' i ' " " ' .^ ■■^^■^>^—
frmffsm^ ^ Meehmfi^
far we are delivered, anij cJJe M^ i> 9^?^ tPP*? <3l
as (uch a covenanc chac was given to cneiti^ and
cbcrefipre. ii i« Uidj W^bav^ ab^er cg'vmmt^ ^fia-
bribed Mpi(i }a^er pfmifi^^ v^ we t^y^thc famic
co^ej^ajxcpQ^ao^ tkeyrVerebpui>d ^p cliqX4 re du-
des ac che fame'c^ne, and tlipiigH we^^e ^ppii^co
tbe £iune duties as cbf^y vere, y ^^ ^Qt as it was ^iv *
fo (o cl^em ij^tlii lMidoiC4naa^ £o i;his promife
of iAhettciM (be caxrh was givepico the Jewei^ 4pd
do you thmk c)u£ I ml\ ^o^jQ^ c^if PJ^omiifc ) No
faicb'Chrift, wh^c-ever belphgsco chemlwiire-
ney cbis {uromile^ chey cbac a^re weel^, tb^ flu^lin*
berk cbe eaipcb in tbe ciourf of qhe GofpeL You wii
|£fiy, ihalliiiey inhet ic > cbe q;ieekof d v^^ are tbe
! re^dieft to be injured^ if I ^uc lip all and }>e lo meek
j ^s y au fpeak pf> I oi^y C[i^u:I(.iy be fj^iled af)d l<;»f<
' ^ay cftate, and l?c f ^8*^» *^ Aib;eft my fe|f tc
crer^be^ar. NpyCbrifthe forciaw al cbis, an^
be (airb> Bot oii)y bkf&dare ibe nic^k, cbey ftVU
So CO beaven. b^t bleiTea iic«: che incek, for tne>
itU inberic the earth, as if fb be Ckiiii fliould fay
carry your felf#me^ly, and t:r^ft me w^cb al, fnd
fa^ flul loie nocbiiig bv your meeknef s, up noc ii
chis world and indeed if you tonfidec it wel^ Go^
docb make tbis prpmife Good.
Firft, He^knefs wilkcep men chat tbisy n^il npi
ftfKCi py I.AV, jiii4 (^ciF^ men (p«d «U th&v iuo«]^
'f^K.*!?" ^4. wqnaeif cq^ tjiem jwy 4e^r, ar
h»Yei^4 ^«Ci9£pr(;, nWjPI IRCP ffe»t a»f. J*^^l«
fpcaa fiTe-JuUiaiBs fox ^« fiM^fiA¥% '*'
a ■ ". ■ * r:rtfn«.i
^i^
^2: . Tromifes made to Mieknep*
*—
I
Gafpel> ycc to have their wil in a fnxward paftioa
carenoc/whaccheyfpeQdy ufiing cfaefe fpeechc^, ic
flial coil mc a hundred pound or ^e hundred
pounds bud wU have my wiL
Secondly, Andchen> ascheydonotfpendinfu-
irig and lawing wichochers/forchey do not exaf*
perace other men againft thcm^ maiiy men iaStt
nmchin the world> and they cry onc^ Oh, they ar«
wronged in the world, hue fucnmay thank rfaem^
felves,whyidoyou prdvokerhem to doyou wrbng ?
Kow€ meek man provokes not others, and fo lives
more quietly^ and doth nor Tufi^r 4s others do.
J
Thirdly, And further, Tholle that are meek,eire*
ry one is kept from doin^ theni wrong more then
others, if a man fee a firow&rd man, he cares nor
what hie doth againft him, how he wrongs himi,be«
cattfe he is a froward man : but if a man be a m^ek
Irtian, ifonefaurt him, every one cries out againft
it, what I wrongfuchaman, tfaatliveifocpiierly,
iand gently amengft thofe that he hath to deal
wkhal > every one cries out againft him.
• 4
«
Fourthly, And then this prdtnileis made good
in this refped,chat they flialjnherit the earth, that
is, they lhal*in;oy all they have in quiernfrfs,, and
that flial be better then great poflenrions,as in a difll
of herbs, they (hall have more quietnels thcii thofe
that* havegreac tables, andrh6rcby they inherit the
earth,' whereas oth rmen that are- froward, they
have not theufe'of theearch, though they havema-
ny things they do hbt en>oy them ; btit now a'atee^;
man^ hehatn theufe of the earth, your rich men
I that have moftj do nprinherit the earth, but thofe
thhefit the darth that have the mOft Comfof cable 1
uTe of chingf here in this' world. • * * I
Tr^ifes made to Ideiknep. 3;
Ei&lily> And then, they fltai iufaerk tlie card) ,
this way, cbacothort will love co deal with ciicm^'
• as thus, if Igoto^buy any thing j if I know there is,
'afecvanc where fuch a commodicy « to be Ipla that
is foappiftij or of a froward temper, I wil norgo
there and therefore your fhopkeeper* think it ve-
ry much to have iervants fnappifli, and of ciitrifk
difpofitfons, hw niow if a man have a meek Soviet,
ichtlps-hin^inhistMde, iorefpea tothd cuftome
of his fliop. And Xo fervants, if a man hear that
there is a man fervanr, or a matd fervant, that wrj
be fnarUa and frplvard; and cannot agree^vith a-
«v thev wil not be troubled with them, they lay,
Who-would be troubled with fucha one ? But now,
H thctcbe one of a meek Spirit, every tme wil be
ready to enterwin him, and jf |ic (hould after go
away they wil rither inend his wages then let mm
so And to in a match, if one be to choole a wife,
, pn^'of tbefcft queftiohs he wil a$k(if fie be wife) v
whether iKe be of a meek fpirit tliough littl< pprtt-
\ on Vet he wilheii»re to nwtch with fiicb a one that jj
1 of a meekSpirit and fo comes to inherit the eatthJf
a man be a travelling . if he heare»4>f an Inn, where
Che fieople .are meek andquirt,, he wil ladg thcre„
but if hehear that, the people at fqch an Inn ate f co-
ward and paflionate, he frilnot <opie ther^» ,
. Bucyetthei*.-weagj:ea*many otbergredoitt fweec
proiwifes that ate made to meeknefs, in TOw, 7^..-
tetf ible h« a.ppe4res m tiimg to^jrtidgment. but who \
idothGodaira at tofave > ahhcmeeko^hefarth.
Oh! faith God, is there one of a meek fpirit, and
is l»*5o«ged ? 1 wUl «ife to ^udjimcnt W f»vc fuch
fiSwf bat % n^nek.. . Abdi^etefoieftttclx, f 4»tJi the
^rwttja made^t^S9ittlmlt
tjmaxnSjtfd^tmahfhi^ ihmr^AiiU Whte f ate
cfaere ay that rife tq> i& wrath igstiuft my meek ;
one^ r fatth 6ody I iril arife co judgmeac to l^ve
them, and will be cet^ible in Judgmenc co Pr uicetr
Ajid When he wHI be terrible to them^ he will be
coAifiyreable co the meek of the earth. And finch a
kind of crromife you hate id Vfatmes 1*7^ 6. The
ttn-dlifteth ttpibemed{:^ h^ca^te^ fhe voicl^AA&ppn
ietikegratmA. ^A meek body you are ready to fay
tfatidi if I be meek.and genciei ' apd bear ^^oag that
others offer co me^ then every one will trample u|>-
onme^ No» the Lord will caft the wicked down c<^
tbegtonnd. If cfa&ii have a wicked proud fplric, ic
isnotmenfomach> as <3odtKac ciift»ifaee down,
but if thdn bea Meek Spirit, the I/>r d wil lift rbe«
tii). Ahdfo m ^dmy i49. 4- The^ t^rd takfOf
peafkrein hnpeme, htwU hfMfifk the th^vpi^
p^ation. He wtil nor only fave (hem,- but fave \
them fo as to beaucifie them, for fouft God, (hefe
meek fpirhs an beautiftiU in mine eyes, add there-
fore! cannot but do them right to beautifie them
wkhimyfaivation^
Add again fturther; to Ifa. ^. ip* There ykHi hav^
andch'er'fweet promife for the mterft oAes^- Ybe me^
alfo jhdJB. ikireaji ttjeirjtfy in ^ hdrd^ tmd "^ffi&f
anSCmanJhaU reioyce in ihe holy one aflfrael. \nien
putire ttodbled attdvexiedi iht me^ones flMtl ri-
foy ce« and they fhai incfeafetheir i^, and iii^reailS^
their W* 4h the Lord) wouldeft^hnnliirea jdyftsl
\ifit ^Woutdeft thoQi^Oyte in theLidM ? WdftUkft
(h6U incteaft tlfiy >oy in the Lord! Am be tf 4
» «
tllir esyceileatixtbitilife'intlietiffli 6f ddaWPdM*.
frtm/es nuukio Meehie^.
Lordbath tfpecUl r^tf 4:to men and wojncnof
ificekfpixHs « ^oAerjamr ftVves tegnitr^ yeOf get-
iher kigobif nation mi defindi Mere the dt-
cmimgfortbf hef (n:e the day pafim the m^^ before
^fierce Aimr ofth Lord^mne mponyoHf o^^preJbe
dajofihe Cords Jbfjgtr come ufon ^m. As if be
iiQilld£t)r> cike beedt&e dtf of die Lords Anger is
€oitttaig upon yMi» fttber is&majon^ and feck the
l»d^ lAcBic^ m^w^
tek Ae Lord) Al cbe inetk of the earch^wbidi JxMt
viQNgbc bis judgmeoc^ feek rig^eoobeft^ feek-
.MdLtacfty icmay beyott i^lbe bid » the 'diHf^
rbelords An^n?, » it cbe Hota|£boar iMrid ikf^
iidKcebean]r f^ople »tbe world cbac lie-lbewd
mdisdijr of die Lords Anger^ kihal becbeitttcx
q{ ck cart h, and cbere^pre ^do y<H» iecl^ <ke Lor4
Yoiiwiliay^ titt cbe, Lord is^proardkefL Ob^ bnc
tkelordwiibe iocreaced by the laeek befisieany
(sople in cbe worlds the Lord wilhatt jreg^cp j
(Imcbac feefehim CO deliver a nacion* Tboo afc
afreirard man or vpoianji and ebon f:o(F ell lo feek
&B, the Lord will boc beau: tbee nmbide ciieei^
£uch (UkL. if cbere beany mcbe wovkl ihac ftall
^bi^kAaUrbecbemeelconeseffcbeearcb. Tliere
^cea gEeat ntany ocl^ cbingi» cbac I chougbc on^ c#
''^^ttdiis'^racp ^iAeeknefs^ I will g^w youwie
# * • •
t>lA
). . ,*w-h ♦';«:■
i)
!•■ ■
I t
• •
^romifes made to Mtthitpi
C^^A^. C.XIL
: ..I. CbrifippaLat$oiraed t&bawdfpecuA riigmri
Prft, Another « t^h, Tfcat Jcfiij Chrift b appi!^;
ced by G6d> 4Pigcicd carhis office,co havHl||e-
cialtregaifd cameek ones^Mrhen he comes topreach
the Goipell^ andfo are al the Minifters ofrhe Gof-
jpeli they are to have a (pedal regard re the meek
onfcawhen-chey come to preach che^GofpeL lA Ip^
ti* That famofis plficeof the? rophcfie of Chrift, !
verfe, i. the Spirit of the Lord (jod if upon mty ht^
coiifibe batb appointed me (that h Chr ift ) to prtBb \
^o6d tidvr^Sy to whome \ To the ntet^ As if Chrift \
Ih^tfld fay yrhterthe carte into the \ror W, 'tlie'f^r i
4*ent me into thevK^rldiahdl ain'Moimed td preach j
good tidings to the meek, if there be ever a poor r
vncek Spirit, know that the Spkk of fche Lordliath
fCK me, afi4 1 am fiUed ^mth the 8«kic eJF- God to
this end, that I might preach good tkiitigi^to tiK
meek, what an excellenc grace is this gucc of
meeknefs then ? " 1
Secondly, And then one more,and that is thii; A
ineek man doth intereft God in his cauie, he aeeds
noc^be fracefol. at all in rig^itiag himfelfe in any^
wroB^ ehac he hath, but €fod ^refently takes httl
caitfe into hts own hand, land this helps againft any;
objeft ion againft meeknefs. Meivfay^ why fliorafc
Jpiv up wrong? Ifay^ thcLord^ if t]}ou oe med;
/
>-*4k
Jm
excellency
• « ■ ,1.^
377
llpccfeady makes thy caufe l^is own^ he comes in
; and interefts hiBi£q]f in ic . I will give you^wo
'Texts of Scripture foe iCj otif)^%^ii^mberSyi2.
^^fiam aad ^Aaromtc ilogry agaaoftfMi>/ex, be«
ciufe of the Ethioj^iad Woman whom he had mar-
;ried> ic was envy that made them fpeak agairift
Sb/iy^ and they iaidverfe^ %. ^Hatbtbe Lordinr
\inijJ0l^mly by Vio£e%i Vaibhenot^kgn atfoby
\mf WIUt«>lirm that was ^<i^x his brother, and
; fBfiritfm his Sifter^ and both gracious too? Andyec
. come t6 conteft in a bitter manner ? And whiaic fay
SHath G0d fpoken by ^Mofesy hath he not
n alio by us? ^ofe/y he jiatn got all the ae-
^ , arh not the Lord fpoken by us as welasby
|OItfj^} WelU but though flUfojer was thusfppken
. againft by his Broxher and Sifter^ that were godly>
and enunent, and that were in place, yet ^ofs^ was
Terjr Meek for all thi$> he was not provoked^ but
then mvke the latter end of the ^.verfe^ itisfaid^
7be Lord beard, ity and at the 4. verfe, after the
commendation of ^ofes his meeknef $^ it is faictthe
Lord fpaKe fuddenly unto ^ofes ^nddiarony ^nd
9i2riam, c6me out ye three unto the Tabernacle of
the cpngregaty^n, as if God fhould fayj^yr^hat is this
Meek Servant of n^ne wronged ? 1 w 1 11 not fee him
wroiiged a mqmepr^ the Lord f pake ludden ly • The
beft way to have our caufe vindicated, is to carry it
withMepknefi, Then the Lord fpake fuddenly to
^Mofesy Jiaroriy and ^riom, .come forth all of
you> a^d w,e w^lcrycbe cauie, what cau^echere
is foe Qiiriamy ^nid^a^on to fpeak; ^g^nft ^lofer.
Wdlly laith theTcxc,; and ihe Lord camie down in
^KdieClQiide^ an4fto.c^|^the4opr of the Taberna-
I de^ ,^nd called «4^^^4kd ^ipuu/^^ and they both
.J^^iaic foitt* Cpmpy q;fo^ ana let us
"^ i is ^io^ ^Jk^7 ?l^^ f^ifib faet If there be a.
a tmt
rf>»*>^
3?8
■*v
V
'I ■ ■ I
in a Hreain, <Mi^^i'viuit\^^ytii&tp,Vibb it ^0h.
fid iHoU THms9kf<i?t''^ih bitHnm l^^'ft<Mft<t^
t^ie mbfes > See h<sw'God h^rMlv^^, «b)fir
cbac vjis xlte ittebfedl mUa ttt^^^wl^ 4W)li.
*s %e iras wrdAgbdj ^pi«ffciUfIy tK ^Is weftiMR^
chough they ^euid'have 4}%SNf^4 tiita MdtMhN
, htfti in hfs {lr6rk j (tMit i^ ibe <pcrtky :<»f^Sar)|ii lAWft'
'«^|)«efftonsiiip6nte&htoIitB4ier chek work^Ucww
kelKHrarc 'mdfdr*th^m6t^Ukh<ye iAt^lk, %««fel
#poki^c«Wd|tfrM^r«tlitfn^6yS}tt? I, i^Kic I t<n«,
Ciftieb X36di l>«adMtite ifakh<or«<iy4^dphfe>, 4^4
com^co a Ar6pbec, nA-m^Ue khoMf^i My )MbMf
viiioo, tnd'by idi-«aib, liHt ii<y ^rwric '^ffyfiui^
4$^ich(ul ititoy Hbu^e,1V>'b•cev'«^ymIt>ietfd«|^1dft-
him» what^rer tfTj^^rridhs ydU'Ctftupomkirii, «rK
IV^r,- he is laichful ia iiay H oufe, ^uncd ^bi A ^WlH4
■i^^k raobch to iiiou^h, md the fknillittd^ tffvM^
Lord ih»l he behold^ 1 Whl noc'crvlbMy )Daii«<ybe-.
hold Che fimilimde of the Lord but «iily W|fitf,
wherefore chen were ye not ifiwidcO'^eaK tjgtmtk
tfXfSttym.t'Mofef} such a Meek moh, fiichag^*
ly matijfiidi tn emmeiicll^liftrace ? fiucchea'iniMh.
;;Boie my Serv^oc ^§^, were ye noc «£^id fo
ipeak agvflft my Serranc 9t<ifu t If ^he irtte »,
fAfofer, •; publike mm, y« were «o( to Qietk agih)l(l
I)tm, bi|CflsySrryiAC'4Hfofb>, whiere^e weteye ifac
^iifiraidt o foeak agawjn: my Sewaiic ^&fejt ) S«i^titf«r
<ioddochincer^1ifaiiiiel| JiTche eaofe of (9)6feflife|
4ir«<:>fMeekSpttict. . AQa'cheRcheoc1i«c4'<Mcfri*1ii.'
<ffitlmii9.. 13. iterfe, Yoq ft^U fee fti cMftiMfec
pate of the 'F^Omei how 9ovid was ^t^^ged^ifis
iLovei^. aF clfe xi> y^e. Wr t^iier/^, dW* 4v
!
^_^____ _ i_ r I ■ I II ■ I I ■II la 1 ^^1 I ■11—^—
\friehif pand aimffe from my fore^ anJ^
kfiaiid a far off", fheyalfr thai Ce^^er n^lJfeUy\
fikirer forme, andi^ytbat pat my Unit fffe^nnp
^ievout tbingT^ Offd imkrgin dteeitf all ^ 4sy hrtg.
^tit 1 00 a deaf man beard nofj and I ppoe pa a dumb
QtJif that openetb nor hit ^outb^ Here it cbe
Meckneff otT^aviA^ wtrk whic jPollows, Tkm I
vooi 09 a man fhat bearetb not^ and in vc^bofe nmab
Artj» vepfcof^^ SP4>r4n tb^eC luirJU^l flb^^ tfbt^Ar
wik-kmar me^ O Lard nff Qod. liMsud HOC when.
cbeyTpokeiiich miTcheiv^iiis t4iiqgi;» i«t0Dkiiotice
of cheitb I could boc Jbut tike Borifie^oftfein j I,
could HOC tmc dMiipUine oo ihec ^i ^^Mm^. buc I
)ustf4 4oc^ I gave ^lorcs'i^ag fipiewhes ttj^Uo, buc4
cbmmktra aTtb chee, chou wife Jmic^ :9 Lord my
God I'lie lefs we do hear reproaches and wrongs
(bac are dooe co us, tlieaicHsewil tlieliiovd-hear^
and rhetefope if foJbe diatyou xbiDkahiM be any
ihiii^ia^Gr^jpctvce, if f oU'Caniliig^ tJM^w<»igbt of fyouB
$ouls upon :>cripntre for youir SalvactOQ> ^wtJ^
Mce lmon4faefrSc^plMrcsd«tf i l^ve AcweAu> y oil
i^ tfie abnune^dattoa 4^ ^Im eKcelleaa Cmceo^
Nfeekndb, tharyoii^iM9^cone«coJLevM<btft6p:aQ^
•f; HeekiteCs o(^Cbri&:
).
\
. -^
ft. «
9o Tht^aBescf tfui^titfi.
it ^tL^^itLW. V^ilJJJJJti
I
CHAP. CXIII.
^tb^ Vxcetteiuy of ^Meekjiefi x^kinued in ^gU
^Viifticularfmofe. i. ItkdtttnrnndngQrace^
a. IParguefa^agnanimowf Spirit, j. W^/-
dcNi. 4^. h gtaceSb our caiUfig. 5« Itgwab
. advoMtage againfi an i^dverfdry. 6. TLbere it
; d«>f> ^^ ^ff. ^. U kgi^s canHmtal peace*
.9« h miil^f eminent iri'alt met Qractf.
THere tre many Other* commeadacions of this
Grace o£ Meeknefs, I wil buc briefly name
.tbiim that £9^ ttre may come coche AppUcacton of
"fbePoinri ' .
PirAfi Another is tins, Meeknefs ic is a m^hcjr
. convincing Grace, chere is no Grace chat hacb more
I power CO convince men than che Grace of Meeknefs,
ic hath a convincing power, ic is almoft impoffible
CO ftandbefo^rhe convincing power of Meeknefs,
i^or thereby whacever men may fpeak a^ainft one
chac isof a MeekSjpiric, yec cercainty cheir cQnfci-
ences will be convinced and eel chem, chac they can
do whac chemfelveijcannoc, and ckac convincech,
whenasChriftians do manifeft chac chey are able co
de iirhac^orhcr men cannocdo, chen men are con-
vmeed that there is fome power in Religion, ind
^ever c il then. Now when they fee them lincethcy
deprofeflioh of Religion, that they are able co
up more wrong than before, this convinccxh
d that there is a power in ReUgiOn, and there i^
teeter way to gtia men than by Meeknefs. We ^
I I
I
I
Tbe.fX€eBen(yofKfeekfuff.
- ■* • , ■- - ■
chiim cogain men by giving them as good as they
bring, that will not ao ic. I have read of one^ that
railing againflr Vhilip of Macedofi, one otVhilipf
friends vould have had him to have puniflied him^
for he was the Emperour, What ! laich he, will
vou luffer luch a oiie to be railing upon you ? But
ne would not liften to his Friend, to ufe him harfh-
ly and feverely ^ Iftit he fends this man divers ^ifcs
tnac did fo rsiiloohim, anduicthhim very curte-
oufly, and within a few daies he tromes to his friend,
and faith be, I pray telme^ what doth this man lay
of me ? Oh Ifaith he, fpeaks the moft honora)>ly of
you that ever any man did, Well, faith he, you fee
then ^havebeeii a better Fliyfitian than you, you
woQld have bad me to have cured him by puntming
of him, by ff chvardncfsj but I have done it by
Meeknefs. This was the manner of a Heathen ^ and
indeed, thofe that are gamed this way are gaip^ti
for ever. - Perhaps when others do bppol? yoii.
you will be froward, and let forth your wrath a
gamftthcm^ add perhaps you may fortheprefem
keep theiH dowfi> y et it pa^y be }c will ftir upmof(
ftrite, but f uppofe you get the viftory ro keep their
down,y ct ft wil not gain'them tpyou, l)ut chey ^i
waite another opportunity to do you amifcheif
but if you gain them by Meeknefs you gain chem f on
^ver; you may overcome one .for a day, but h<
that you overcom€^ will waite for another oppor
tbrniy- to be^as bsld'as^ever heivasj, but now yoi
have-gained for ever it may be the Soul of you
Brother by your Meek. carriage.'. So Jofephustc
ports of tteat Jigrippay though he was a wicked mai
lit H about the Nintecnth Book ef his upon the Jew
Alitkfaitiet, the Seventh' Chapter, xjxt ftoiy c
t^W^^ that heard onc9imdri a Lawyer xhati|)ak
veryiUof htm, f^d, he was aPtophane man, an
'LeK^Wh]iiM$n<l^heahecame>*Come,r ' ' ~
T
l^ssiytlitctelsM\9hztj^nppa )iath done r This
SimM hit mouch was^ftopc, h€ was ableco t^r
iiocbii^ then wheft he come ^oic^ b«c faU$ down
and delices pardon ^ aod J^ripfd pardons hSmy and
bcftowcs many fivorsupon bioi, and by tfait gains
che man co be a freind to hm after wardit iriaa
mighty convinctiig Sf^ce, even fa Ux as Htac^npit
have nadk, andcheir meek&e£i coehis CfarUlian
mceknefs was but as aCtir tftall ftoiie co a pr^ck^tts
pearlej ic was bur as chcooclide^ bur very convin-
cing among chem, ffi&ch.nu>re among us.
I
Secondly, And Chen it is a grace that argiies^ a
Magnanimou^ and Herotck Spirit^ y<^knav/wha(
( he £ct ipture laicJb , That be that avtrc^meU^ bimfdf^
u ftrofiger iban me that overcemcs a Cii^* Now ic is
a glorious chiiigfoc afouldier to overcome ^Cicy^
btit one that can overco^ne h f owi^ fauQion is modre
valiant , and htth a mpre exceUenc Spirit than one
thac overcomesa^gjcc^t Gjty* And (o fomecreacures
that are more her oica ll> are more meek and |^le
than others are> as the Lion is of. a more generous
Spirit then the Wol£eis : The greater any pQe is the
more if he of ^ peaceable .diiporiiioa,.8t their anger
fooner pacified* fior ic is enough ta f al down before
a lioui a Lioirii pacified i£ yeu fa I before itj but
fortbe Wo^andfig^r^ anditherbafer creajtwes,
tkeywil tear, thole that fal down before them^ bof^
meeknefs argu^ a mor^ MagiMUxinioiK Spirit thga^
frowirdnef^i dock ,^
Thkdly, And beftdes, ic argues more wifdome
than frowardneis doth „ in Vrc^ xy, 2% A Qua
of a coal {jpirit, as che word i^ it is aipUce thaiciifi.
on fome , occafion yoa^h^Rr^ had before^, A mm^
mdarfianJbng m ^4^ €$oceUent^ Sfiriif k^i9 itk the
the excellency ofMeeknep^
ofacootSpirki your hoc Spirics are not men of un-
oerftandingi but more of rnac w^as fpoken when we
opened unco you the folly diac is ducovere4 in paf-*
fiofi and Anger heretofore. ^ ^
Aadthen again foieher^ this grace of meekneftJ
excellency of it is in this, that in that we do walk
vorchy of our calling by manifefting meeknefs ia
our converfation, in the exercife of chat grace we
intk worthy oiF the glorious callftig that cne Lord
inch called us CO} Ijiat place in:Sj;JE>efI 4. thebe-
^oning fl&ewcsyfp much, i therefore Paul, tbepHfanir
^AeLord, b^eecbyouy that you tMlkfPoifr thy />f the
'vocation vohertPPttb you are called. Now if the Ephe-
fians fliould fay, wherein VaUil fhoald we walk
worchytof the vocation wherewicttweare called?
Mark what foHowes in verf« a. WithaUUmlmePand
%d^neJJ, tvi^lonjgfiifferu^y.forhearivjg one another
inlowy ende^Quriv^^ k^p the unity dflbeSf^irit in
the bond ofVea^e. This is to walk worchy of your
I vocation. Anddochit not become ChTift^ansco
: walk worthy of their vocation i if youwould walk
j wocchy (|f y our glorious callings it miiftiie in Iow«>
linefs and meelaief^ and long^fii^eriatf, forbei-
ring one another,; endevouringro keep cneuniry df
, thelpirit in the bon^ of peace»: chisis to walk wot^
[ tby of our calling^the calling of a Chciftian is a gio^
' rioas calling) and it fliouldbe the fttidy of al Cnri«
j ftians £6 to walkas.rhey i;nay walk wx>cthy of^thekj
calliogv Otitis a glorious mercy of Godco calthee
,to be.a Chriftiin^ and thou muft Lab%>r.to walk
jWoarchy of this calling^, without meckarfs, tbofe
jthat are of f toward Spi(ks> they diAonoc their cat-
ling. * It was a prqh^iKiion ^ •4ioxa7fdei^ ^fot two
Chriftians thatwjere/ wrangling<^eafinnfk anotl^
heprobtbites them to be called Chriuians^ becaufe
thor Wai;UQe4 fo contrary .to the acaaipie of their
iimaftAT. r li#rau€e thetr Walked f oUmtforrhv of their
I_ ' - ■ n il ^ ■ ■■
q 84 7)^ excelUncjf rfMtehup,
-1 1 __^_ '■ - ■ ........ I, .
/cftlUDg> cbic is loof hot coioeiidAcion ofchi^ gfsoe
-' Fifthly^ Aodtht^iii ^cher c<imaven4»(iDi^ of
this, a meek Spirit icisone ihanhach chegire^ceft
t dvafictge Cif tn advtfik^ rha& cau be^ ao m«n bach
fcch advanit^e againft liis adv.erfary u a c^cck fpi*
xjCt by thia km abet be conies co be abf0?6 hi« i^?f f.--
I faJTjr^ WQ can nc^er be abovettoin by puiiioo. , . U is
an ufiial f peacb 9E ptiBoitace p«o^k[ wben pcbcssi a»-^
Errhem, I will be eTen wkkrhea^ . iiicb aod fiidi
ve tloite thus and chiu, and I wil be even vkli
tbem; tndy9 ^(uce isra way not ocly to be.even wjcb
then^ btiDtoflandabovethemtCalaylwilbQ^fea
iRficbcbem, chat isliOt mocc> buc he is Avii cOMraKda
you» andyoityil be evil cowards hiiii^ be cacrks
niatfelf finfUiiy cowards you, and you wil carfT
^ourfelf Imfiuly cowards hioDv Bucnow ver^it
SKXbettejt.CQbe dmrecbem? w1k> would nocgep
bssadTeriaiy under, bin I Wben you coAe co lie
meek you jgir c alymtf advesfariei under you*
ny mta thacafeof fiowardSpirits are vexed
aocliiBgiiiM?e cbap'to leeocbers cbaatbey arefiroc
-watd withal^ yecwil ndtbe pro(VOkedj youihaH
Ifoi^ieciines apparently fee, when, uie is in a peatUk
4BDod, if you cap but compofe youc fpiriJD, aii4krap
your Spidt quid c, ajnd not be provolaedwith thm
^diflmefs^ this vexecHrhetfi more; they are t«x»
idthas Uiey cam^tvez yqo> andJlAgry thai tbe^
Leandot An^ y oil} youtnialir wben tbsy anger, yoo^
yottwiU Anger cbfimagaui^ 'chssisibiitcofeadcb *
Btimor^ y^aitr ango doth but feodche humoc a£
4Agry body*^ butifyiteibepacienc.^uec, andxne
»QU vtKM^m^wnA itenbyiduty &t thestdblreat
b^luukriyoii^ aidbjfou bafire ovarroott ciiea^
• • • *
Sixthlyc^ AnLtlMtt, cheexcellefidjroffiils
I' , .. •«
we cannoc live among men but we muft ufe this i
grace of meeknefs every day^ nowchac which we
have fo much ufe of every day hachan excellency
j in it. As now che Sun hath an excellency in ic, noc
only becaufe of the excellent eficfts ofic^ bucbe«
caiifeof che ufe chat we hare of it every day, and
fo bread and wafter> and other elements hav^ an
excellency in chem becaufe of the conftau need
chat we have of them every dav. There are f ome
graces that we have not f o conitanc need of che qfe
of chem as this of meeknefs, I know not one grace
that we have fuch a conftaht need of the daily ufe '
oftr> as we have of this jsrace of metknefs, only]
tbe grace of faith^that muft fet awork al other jEra*]
CCS', you have need of tbe ufe of it in refpeft of (Sod,
if you come down into yourfamily^ and have to
do with your wife, there may be failings there
wherin you wil need meeknefs. Come to your cb il«
dren, and you nave need of Meeknefs, come to your
fervants, and you have need of meeknefs there, and
^fo among your ne^hboats, if you go to prayer you
baveaeecf of meeknefs there, when you come co
hear the word> you have need of noeekoefs there,
in every holy chicy, in al your bargainings, buying
and felling, in avery things if flaeekneili be not
there, cver^ thing will imfcarry, except tbe heart
be poffieft with meeknefs, and therefore it is a moSt
excellent grace.
Seventhly, It ts chat grace whereby men and wo-«
men come to have fair weather all the year long» it
isa comfortable rhmg to hav« fair weaclier . to coo*
tinne but two or three week^s together, and- y cm
know rainy weather and chrdppkig weather is very
tedious audirkfoni? tpusi uaw^ lay it is.pixty
£ur weather ihrald do any bttrc, but now where
there i* meeknefsin a £am^i^, theu is^fair weather ,
eveivdiy «l the week long, «iid on the other fide f j
^ c--.'i where li i
^mm
^^— ^»^— ^— — — —— — fc— 111 ■ III! I I ■■ ■■■
71f exceUencjf ofJMtikne/^
xvhcte cliere is frowardaels and paffion, there israP-
By weather al the week long^aHdiherlorcthe Jfcrip-
lure fct9 cue frowdrdnefs by a concihual df opping^
T&e conteniiotts of a p^mas ifOf^ contimai dropping
in ramyjv^oAiry.'wh^tcxhc raUi comes in and orops
upon your bed and cables^ and every where as you
fiC, ic is very tr.oublcTome, But. qpthe other iide^
^Vhea the Sun corner in at the window^ there is a
fwciet: pkafant dwellings thi^ it ..c;omfpr]ta|>le..
Many rimes you know the Sun rifeth very fair,.. But
icrames mightily before night',fo in ixiany Families^
though there is a^r/sat deal o( quietntfs in the mprt
ning, and there it^emesto be a great deal •£ love
between Husbftndand Wife^ Parent^ aAdChildiren^
Mailer and S&ryant, yet what a ftorm is therr be*
fore night. 9 but now. where there is meeknefs, there
ffairweathcarcoptinuesali the week long, yea^ aU^
J the year long* .
Eightly, Yea, yet further^ by meeknefs we flul
iprowto be eminent in al ocher graces^thus you have i
tt in yrov.s., 3^» Jhe.frawardH an abomination to
theLordi^butbiffecreiU with^erigbteouf.. Now.
the oppoficion one:wouldjth}nk flioiud J)e thus,, the
firoward is abomination to the Xx>rd, but his feci^c.
is wJththeMeeki and ordinarily, in the Pr.overbs
it is thusj one op|>ofite.eyil to aiiother,(he toward
isthus^ but the righteous is thus, why.doch henoc.
iay> that the mew is thus, the reafon isth]s> be^
cauie al righteoufnefs doth (hrivein a meek . fpiric,
fay of a man or woman that he is truly, thrift lanly
meek, aiid al righteoufhc£i gowes in him,andthereu
fpre here righceouOaefs is put for meeknefs,. Anijl
ixiVrov. 11^.20. They idMt ate of afroward bean
(Ta^ain ) areabominafian to the Lord, hHtfiifb a§ are
tij^gbt in timr wm k bk ddigbt. Now the pppofir
tioA again fhouM n»yc been tbui> ^ fuch %$ vt med^
( The excellency of^ieekmfi. 3 87
ihtheir way, but asif the Holy Ghoft Ihouldfay,
jk is all one to fay, a meek man is an upright man^
^ a meek woman is an upright woman, fuch as are
upright^ fuch as have meeknef s^ and keep but meek*,
acfs in their hearts, they are Gods delight. It is
obfervable^ that when the people of 6oa were in
danger, you know that ^efes hands were lift up,
I fuppofe al of you that are acquainted with icrip-
ture knoW' the ftory, that when ^ojes his hanas
were life up Ifrael prevailed, and when fMo/^j his
hands were let down, then Amalel{, prevailed..
I Now why was not ^roris hands lift up, for ^ofes]
was the Magiftrate, and i/f^rcm the pr^ift, and oni\'
would have thought, that Aaron fhould have been }
the praying manj out it feems when the people were
in great danger and their deliverance was upon
prayer, ^ofes was the man that niuft pray, and the
feaion is becaufe fZlf(t>/e/ was more eminent with God
then Aarcn^ and efpedally eminent lA the grace of
Neeknefsj for fo it is clear. ForinT^irmb. la* you I
find^ chac«4arm was of a peevifli ficoward Spirit
towards Wofesy but ^opts meek. To that ^ofes he
fftw to ouc-ftrip the High Preift his brother in
loeekneDij as many that are eminent godly men,
that are cradefmen, they may have a minifter to
their brother, and they may ^o w more eroinenc
then himfelf, thus it was with w!e);/erj and certainly
thofe that are more eminent in meeknefs^ they are
laore emioeuc in prayer.
CHAPi
I
\\ -
t »
CHAP. CXIV.
' -The Application of ihe DoSrine of ^eelytefi in
it : wherein the Impediments cftt are removed;
$te Vanger (^ frowardnefi laidopen, and the
nfoinreafonsforitA/ifivered^
WELL) I Ihal HOC proceed for che prefegc aay
fiircher ia the comendacion of che grace of
meeknefsy what may be further Utidy may come in
afterwards in the application cf theFoint«
Now therefore, having fpent much time in opei^
ing c^ the Grace of Heeknefs, what it is, and tbe
wonderful excellency of it> laboring to let it ouc
and commend it to you, we come to apply the
Point, and that in two Branches*
Firfl^ Inrebukin£thofeCefpeqially Chriftians)
that ace wanting ia rnis Qrac? i a ufe tf reprehenfi-
on and Exhortation, for wany things hath fofeeiiiiBd
Applicatory already iu tbe opening of it, now I
(hall only fpeak or reprehenuoiu Chrift would
haveus to Learn Meeknefst O! How fe w Schollars
hath Chrift in tbe world \ How few hath he in the
Church \ How few Proiicietics (atJktA) hath he
in his School? How few are there that have taken
forth this Leffon that Chrift would have us Learn
of him } Little Meeknefs there is in the world. Yea,
Among Chriftians, where Chrift expedeth moft.
liupj^e by what hath been opened, there is nor
one but hath feen already, caufe to lay his or her
hand upon their Hearts, and fay. Lord, how far
have I come fhort of that Meeknefs that hach been
<^
■^.^.^i— — ^— — ^— ^— ^■— — — — — — ■ w
opened to me^ chat Chrift would have me to Learn
othim> Thereneedf many bQck^s of tears of Re-
pentatlce to quedch theFirecf.our paffioM. O!
O'hac God \rdttld taufe you to fee the Eril of the
vant of this Gr^e^ I have opi»ned it very larjgely^
inftewifl^ howHeeknefs moderates Anger in the
Enleffeos of it^ and therefore need not to inlarge
it bow, but the maine-thing that now U to be done,
'f%y to ta^ away^: all the vain pleas of a froward
f prit . It is true,' you have ifeiwed what Meeknefs
\ and the excellency of this Grate, andrheufe
of it, lo as we cannot but be convinced chat it it
that that we (hould all labor for : but t hat that hin-
ders very nrnch this Gracej it 19 the pleas thatcar^
nil Hearts have 4igainft It, diere i^ noffhhig more
Qnreafonable than meni paffions, ^nA ykx nothing
that Men and W6meii pleadfor more than for their
pafion, they are ready to fay to Minifters or
Fretuds, Yea, tdGordhimfelft is7(ma)!^d!d when
God asked bim j JotMiy 0<>fi ^du iveVto be ^n£rjt >
Yea» I do wdl. Come to any froward fpirit told
fey to them, is it wcl to be angry ? Doft thou well.!
Yea, After you have heard io much of this Grace
^Heeknef^, if a^y of your Ae^[hbors fhould comci
to yMi wften ybu tttc ib apalfion, . and fay5 do you
well fl^il t^beiflthis paifioa ?• Perhaps, you wil be*
ready to fay, Yea, Iddwel, at^iwabdid, i^ic
would be in ^in further to ei^hore you to Meek-
Bcfi,: til I h^yi taken away the lets and impedt-,
Qet^fs of this Gtiaao^ MtfeWrs, which are
p^'atbfrtiens
* * I • j'Xi
J
•■■;PtEA, !.. ■ ■'■. •
I
' Pir^^Yoa hivi ittxiiy tfttc%rlfteispj/'.them«?lve«
iacfatt.v K it it» tliey a^e ^MkiaiH iMcy !r is in,
diiitaEte chine chat cherfaile, but inotber thing%|
— T >- ■ - . - ■■ !■■ ■ !■ IP II
chey make confcience, 8c chcy hope^hey walk clofe
wich Godj and frcquehc Gods ordinancesj folio v
che word> and praycr^and £aftinc» m^y be^udpray
in chsir Families^and Qofecs^aad och^rDudef^chey
are carcfuLand confcionable in che performance of
them^ and there it nothing thac God requires of
them char chey know of but cheir confciences eels
chem they do what che.Lord requires of chem, only
this one thing ot paffioui thac they cannot help^ and
we are ready co fay of n}eii, .Q ! Suctv a nian is a
very good man, buc heis^ofahaftySpirit^ a very
^.racious Woman, bucofahaftyfpirit) Truly^ic is
lard to fay of any man, Yea> Iwal fl^ewyouby
andby^ we can hardly fay^ they are gracious and
yet pafliQnatej butfor being very grf cious,^ it caa
be laid of no man, or no Won\an> that chey are
very gracious chat are in on ordinary way over*
come with paflion, but becaufe this is the greac
plea, thac it it \f\xi in thiS; one thing, chey are in
other chingsxighc and wel> bur in tlju^s one thing of
Now CO. anfwer this in this one thing, paffionis
the caufe of abundance of eVrl>aqger^it is.a.cpmplex
?viL, ic hafh. in the bowels of icabnpdsiace^Qf^viJi,
Lhere is. pride, and fejIf-Love, an4i ftqutnefa, ax^
(tubbornefs a^ainft God« and unbeliefs and abun*
iance of evil m the Womb of paffion, and therefore |
^ou cannot fay, it is oQe# Bu;; then» fuppofo it were
twc Pijej ^y0c it i$«f|>eiial jfryicof the F^efhcj^t
muft be mortified, in Qalatbiofi^^^'' )^^^^^* ^
flpoftle fpeaks of the fruits of the flefli,andche fpU
:it,he eels us,I1b^ tlfey OfOtareCbrifls ban/e crucgUd
^he flejhi wtb the affeUions and bifis. You wil fey,
iVhatareche fruks: of the aeik? TJtLuJ^bflihde^
rcribecJbe^rcaf.veF.fe^ 2cu iiyoZ^Ufy,; iN^
Impediments ofMeekne/s removed. 39^
batredj nyariancey emulation, vcrathy firife : Wrar/i
andftrife^ thcfe are theftuites of the flefh^ Now J
tbeychac are Chrifts^ have crucifyed the flefh audi
rbe fn»tff thereof, certainly; where there is any:
frutcof the flefh that is not crucilipd, where there is
I fay, but one luft of the flefh that is mortified,there
cett^xalyfiicbafoul cannot have, any evidence that
^arein Cfniftj they that are mCbriji^ haveporr
tified the flefh with the affeftions and Iqfls^ thkc is',
allcheaflrftionsand lufts are mortified, he doch
00c fay, all removed, but all roorcifyed, where
the lufls of the flefh, any one lufl: of the flefh re*
[mainechunmortified, chat {oulis not a member of
Jeios Chrift. You may think it a hard truth, l)ut
It is a certain truth, and I fuppofe no Miniftei: of
Cbrift but holds in the dbdrinal pare of it to be a
cnxb, an ^ this place in the Gal^hlans doth fhew ic,
they have raoitjfyed, that is, they have beeii wil-
ling to put the lufts of the fleOi, to afhameful death
10 aucify the lufls of the flefh, that argues a nv6;re
violence 6ffpirit.againfl the lufts of the flefh, then
to fay, they had mortifyed them ; as it noted the
defperatenefs of the Pharifees hearts againfl Chrifl,
that they would not only put him to deaths but cru«
dfyhim, fo every one tliac is in Chrifl:, hgth that
defperace hatred ^gainft the lufts of the flefh, cnac
he puts it CO death, by the mofl cruel, and painfiil
and fkameful death that may be, that is another
anf#er.
But further, youfay,this is but only in one thing,
0! this jprevailes • you ackn^wledg : I fhal now
fhew you, what a dangerous thing it is for tjiii one .
thing to pr^evail, that it is this one thing that is xhej
mofl: oppdfaoe in tht heart of a Cbriftian, and 1 y/il.
gWcyoatfaefefeveraldembnftrationscfit. As'
•"'"^- virhen^race comes into the heart of a Cfcrir
ftitn, k fkeWs unto him his own Yiletiefs, that is the
Fff ^ leaft I
092 i)amiimti he itithoiU Meeknejs,
•^ ^ - r - . ■ - . ' ■ ♦ ' ■ ' ■ t l
leail chiag ic can do, ic di£coverico him whac an^Uft^
1 1;^ retched Cr encore l^c isj a fire-btaud of. ii#ii ia
hlinfelf^ and ho\^ def^rves £or ever co Ee cai^offinr
rhe^ Lorc^ !and to bd trampled uudcc Foor^ chis]
i^rstcedo h'iii chetoweft degree :. now chereisflii>*
thing mor^ oppofice co chis chanra froward heart ^ as
j^owardhearc is a gicoud hearc;^ k is from ptitic iliac
choti Canft;,b<uirn0,cf ofi'es ac aU.
' Sietondiy , The ficXfLeiTon chat Chriilxead^ec^
tbofe that come tp him* is co deny himifelf : joowiiE
thou hiil: tVoc learned chat fir ft LeiTon, hbv caa^
thou fay^choU bait Grace? , 1
Thirdly^ Grace in che^neaneft work o£ ic^ iiVlMes-
us JTd^'ch^ iilfinite need ic ftands in of mercy^ aad.
cidxhisitand wichchac ? Cantafcowardpaflieaa^e
heatc agajtillt thofe chat crofs chee, ftaad wih cbe
deep fence o£ hy own infiluci neeJ of me£cy i Ccr-
(aiil y, chac foulrhac doch fo, moft needs be o€ a.
meek, fpiri j, and wherever chere is any Grace^
chac loui doth fee chis, aiidis ienfiible^ of cbk^ So?
thefe will like wile come la^ in che M^^ns cbit wa
fliall mencioii againft frowardncfs o£ heau
I ^ards 9 only 1 name chem now, t»fliow ^ow
compacible che rvigning paiBon io men«.h£Uta ia
M#bGrac?.
Foiuchly, Gracefubje^sihe heairc caGod; tlie
main workof Grace is co bring men co che W ill o§^
God V npc CO make m ne own Will, che Ru e.<i# my
A&ions : buc liofubjeft co God, co make hit Will
che:Ku'ebf my Will, andhisLaw the Rule of nty
Afi^iofiS : This, is che genuine WoxJk c^ Gracp^ the-
leaft wbrk of Grace doih chis where eveiric i%4 Now
!a pafiiooaci? fpirit is th^ moft oppoiice co ehis chat
can be, to che fubjedion of. che lioul to Go^ co^
make: « he Will of God .he Kuleof his own 11^.:
when, thou arc in chy pafiicm^ and:froward4i(^Mw.
^er^. there. i$ npthin^i t?uc^ X will, and 1 wiUi but;
i>aMgerotn to hmitbmt Mtehtefs,
■ > 1
39^
wheteiftthe wtlof God>your wil you make co be the \
Ride dt your own ad!totts» chis is the moft oppofice
caCrodthac can be*
FifiB)ily^ Girace whereevet ic comes, makes the
Heaa to laror ef the Spicic pfjefus Chrift^ ^nie
GJcace comei from chefpiricofChxift^ andthere^
iore.iiichaoae muft deeds favor of the Spirit of
Jefilf Qm&y and nothing mcxe oppofiDe co the
ficadLof Jc&is Chxift> than a frowaid and paffionace
&idir, lam Meek, faith Chrifl, abd what Grace
itoyouXeefldnein Jeius Chrift ( if youRead the
ficfoel ) more tbian Meeknefs > And tfierefoie
Jlewnpfs makes thee f mel SMtory of Jdiis Ghrift,
thouilHieUeftcankeifthou haft not Meeknefs. .
M
<4.If cbeM be Grace ki thee^thea k brmgs light into
tbySool^and gives thee Heavenly Wifdoni> though
cbdidieefl never fa weak 8c fooliih before^ it makes
ihBB^Gbild of Itgbt^and gives thee Heavenly Wif-
domvfnicpow there is nothipg that hath more folly
iaic cJiao paffion}folly appears in none more than in
tfaoCe chac are paffionate,oow where dorh thy Grace
'iy aU£|iis while } Truly, ^ne^rhat is gnacious, and
{i6oCBfiiechSiel^k>^>one.ivoa]dwond'er.wliere their
Grace lies« You( will fayy theyt hear the word, and
^tOLDiioyiWith Gods people, I bufc if Gods pe6-
pie Anger chem, the>'arefroward, and paiEonate,
umd they |>ray, 1 but thoughtfaey pray, yet they
oe^fiilof paffion, andtbe^cfarei Ifay, 1 wbiixier
tVJbeEeokbir Grace li^andth^eforeiifobere any
jQ.€iiejn^ k.is :lik^i0 little '%iick of Fire in a great
4m\ ofiafiies, one that coiaes^ in the morning to
jBtko^ai^ire^ l^akes in agreat doal of Aflies, :and at
laft^finds-^ lt|tle» i^irk^ of F^e.^ it may be .^3
iMbAM^QOdM(t«^Wpi{ffioQi^4kiaD, thbiig^ta godly
UBtt, ctreiAutfi^cIWi, ^Wdfcater^catid perhaps ac ^ft
t&Aa ^iKiQlpbrk of i^i^ce^ibacutidec a .gteaiLdeal
.'
204 fhmgmni to U mthotit MiiKnefi.
\
ofeAflies, You' will not tfimfc cKac a druakarik
hath any Grace<> Why Aould yoathankTtlapioiie
chac is drunk with paflion fhoula hav€<3siic4>Md0
not fay, Iduc godly ntefi ma^ iiayixJoine^aiffioii in
them, but where it doth raigne,' tbtre.ik is hard CO
dif cover Gr^ce.
. . Aiid i(urcher, to fhe\e yGUthattc 19 oppofipeco
Graee^ that which is ajfpeciaiGotDonsendaoicm oCithe
Gofpel in the Scripture i^ this^ thatiit ftail itiakecle
Wolf^ aiid the Lyon, andthe Oxe to liedowato-
gether, that place in Ijiii. a. 4. • where eherimes
oCrhebrohufe of theGofpeli$fpoken of, V(Jhen
they Jballieat thdiiS^QrA^mta\^l0Pi^fha^
their Speares into prmiir?^Vool{f andTiationJbaUmt
lifi up ihonfeHds againp H^tiotu Abundkuce of
peace lin the time$^ the G6fpeL And fo €hac>orher
Scripture, where it isfaid, Tbf Wolf af^^dmlhmb
fiaJl Ite'downtogetbery midfeedrOrk t^hb]aiiOtbeti)and
the Lyon ^Eate Stravp likfibeOx:, That isj -tfae GoC^
pel fbalmetken the Hearts of Ifteh^ the dif portions
of men wheseevec.ic conoes. Now if. thou haft^
Grace, cheGofpel hach frrevaJiodin thyHc^l^aqd
where is it? What biobthe Giofpeidoue>. if. it hath
not changed thy !frorteard!Hi»cf^mto Jdeeloiefil
The Gofpel hath not had that fruit-'in thyHeapt
if thou halt not Meeknefs^ for ic isiiofi«6nly. becaufp
there is fome tin in Jthy Hearty, for that iooved
and Women fbouldruiOLdo/ alwaiie^ i»I
datioh into qisefttt)^^iftecauieiiifaere iiSomn^tBii
there nsay be f ome Gieict tboi^ f foine fiir.aftkle,
but this fin, I fay, vis the moflroppofice otvxf-Sny
and if there be anv thing whereby one iiiay?:cal
Grace inr cjueftion^ciGcepe fi»^ of pnqpofeanddi-^
reaiy againft knowledg > I ka<kw .mitbing^^JHfee-
by arnian may (brlGraceiAloce mSmitmt&wth tlvmi
foraPafpoaati &QfwArd^Cii:i «»4 givey otdc^
grounds \i^ iit: £6 aj^peates, and iherefore iciiiay
fOAylit^ttVf' futfpiciou*. wherhet .there i^ any
ct or aGMlv4i&r<i;beie ibUBsxuacifta^c crb^tdng of
p«ffiod totbofd cbtarpn6feiiF cbeitifelyiiK.to'be
Chriftianv^ • • -«^' ■■ '^ ^^ r.:- ,- :.h. . :\
.-' ' T » ■»'l"'l'« ft-*" -! .'l'.'' •
'. - • I , "^ <
. Andftifitfter/^ahbchcT t>}ea4sthi«> but I am wron*
ged, and'the^^iatffc of my- Arigery it is/;uft, and
ipouldyou not haveiis Angry when che taufe is juft
mdeedi W^w^tothatlAniwer^ thatrhe Scripture
]adeediQ£aiii& wfts dithbindus'tafee- Angry, yet
hardly have tts Angry With hiiiQaliiioft''to«hy cafe.
la fRfixtt/^* %. 22i Who^ot^er^ h Angry vaUh hti bro-
ther vpithout a caiifejhatt be in danger of the Judgment.
I butfomep jffidnat^'people will fay v lamjioc Anr-
ffy vithetie ti ^ufe but upon Juft caufe. Ire-
meubttj' ^^in, -in liii 19^: Chapter of RetXiaftaj-
cionsV he^feifcidn^ttiisSkrlptufe, and£aithhe, in
AaoM^nt -Cthpief! in the Greek Te^amenr^ thefe
words. Without Caufet 1$ left ouc, . and hedefcants
m^ffH the Text, faith he^ me are not to be * Atigry
^bttftethac are Angtv l^kh fin, ar^ itod Angry' with.
1 their Brbth^r. Afiofoyeri?in,- he faith, that inan-
cseorGreekCt^pieschefe. words are left out, be*
eaufe in^kt^d pcropUslkould cake heed of being An*
fity with hhkk^foah'stm^My ca£(i, tibere is (bmiich
dwger ifttfaipaflfa^of Anger. ^ - f.'
» »Bttc I anfwer fiiictfev,. -iTftac a' juft caufc isnot
i«Deugh 0etr a jofrAoger, pfuere may be^uft cau&,
itedfernii^' Auffei: iti)Juft,dieceaMdtWmclny c1uag»
Wt»ttaaw>a idk Anget, Othftjef Auft bfeoaany > in-
^pUBto, jnftm^lttce) andjti^fvoppEuom and
$p6 s Tm^^9rvf9f4»^er,^^ I
a tight ooanagiog, • many dungs . J^wijed to a rif ht
Angary asiwd as a jijufl cauCe, aind c^^9«e iC4^
greac laiilft, . for jaoeof iabd. WimieQ JE[0;i]Hnk) iIm^
am juftly -Angcy,; /ttecanfd Llum:ti;l«ftdKfUtf«;
Therefore in ^alme, 78-$o. It irpiJ^ ibe iMiteJ^ my
to hk .Ang9r. Now jirius "^"^ ^ t^---. .
— I
to hi^ Aoger*' ! Ititdeed* Its it js-w^h ji^fcitliecanes^
1/irben they aee to m^ke a compmi(¥i 9f Phy Hck^
fome things thiit ace very violent ^iar^J^^Jiiropeiaati-
ons^very ftrongjChey liad need weigh £04 dr^n^^tbey
had need to beaccunajte, tbtt.th^y 4o 9Qt put imow!
dfcam mor^ thaa rhey flioaUl> jth^v msy^ kiU 4 mM»
if chey lOiould ; and kix oiot ejioq^ for the Apcthc^
caty to fa V, I put In nochmg but , wb^it the rayiki-
anprefcribedj IbucHifhc put in more than h«wet-
Xcrihcd, .he maybe guilty o£ .murdef^ rh^ ms^it^y
itiabuctwAor three dcacnst Xjio other i^tegs it
-m^t bavepaffedj but in this ic^may jdUii^iiiiao;
and fain this thou hadftfieed to Vciigh thy Angeti
to make a proportion .between thecAul^ Midblbe
?Aiiget« >. i , i
Birtfacr> XhouXaveft the tau&fisiLiftx bw /weliai
doft thou Judgit«o*eittft.^)^ppfc^^jJ^^^^
Juftbrfoffcthou art in thy paffioiv^ ^« wHc^uhtti
art in thy paffion ^ Do you b^ore your : p^cp.^dr
>vife. and delibecace abcMic it, and cotii^dj^rt hti^ic
-caife forjne to.be Angry.?. Andhow: fec€Wgb? I«>
^brAi^yl iu(uiktbereo(aufe:i£b9mXx^ (Obe^9-
gry? Wcreyoui^udgmcaKsin&fiteodhffeji^jMlwt
Anger rife > Did you forbear your pafEoo tifyou
were abktajttdgl .Many people,. jwh« ihty.are
ftirredup ina'paflioa, cheyiiyil chcte|or«.thtofcaie
came tabffjuftifaecaiifeth^^iuro iMm^iJIm^MHtd^
they ivoiid be. Anny i jbeoaufo . i^ ;lMfiemo tbqt
Anger thfiyju^diifcfio bxi^oA^AiiB^^synfitkiom
^4id ^afiansfar Ahger Jafperect.
(hac our judgmenc is before our paffioii^ buc after- j
vrards^ and cnac is f eldbisie g o^d. j
V
AfidFutther, Wheft catr a Chtiftian exefcifel
xtfitcYj but when teliatH ajuft canfe to be Acgry >
Iftheiaufc^eteiioirjaa:, then you had no objeftt
for year mfcrcy-, Cfdvr God cals upon you to be nier-
dfol, torfotgtve yont Brother, ifyou wil never for-
fire whtfn i;he canfe is jufl^, vf hen wil you then ?
here i^iroplicefor forgiwnefs, therefore when
yotiapptehci3d;ilftciufer:fr Anger, think, is there
not now^ a placi for mercy, and if y ou would weigh
thele two when on^ hath done you wrong, whe-
ther is it better to raanifeflr the Grace 6f mexxy, or
die atfeAion of Anger? -Which is beft, either to
bii^gty or pa^flfionate > 1 muft be raerciftil fom-
limes, and Lean ne^er be merciful but when I am
iptbftged, trtiy therefore not merciful now ^
And fartherl^Doft thou plead thou act Angry,
bevttfe thou hatft juli caule ? How often hath God
^ taiiile CO be Angry with thee > And yet he fkews
Biercy, but now though the caufe be ;un;, > yet thou
ifiBft look to behaved thy felf iuftly in. th!ne Anger
Qponthis;uft caufe, there can bs no caufe given to
make thee fo to be Angry, a* to make the^ fm
againft Got*,^ th^re is nivec any fuch ;uft caufe to
provoke thee to tweat, never fojuftca^le to make
theefo Angty ai to binder thee 'b thy Duty, in thy
prayer, Yca^ though tftrcre be never fo juft cauf^^,
isULoacinftnot at<befanietirttcgo.toPrayer, and
pray for them thou art Angry with, I fav, pray f . r
tfafem, chai: God would bleTs the manifeftation of,
[tlmie Anger, thenthejuftnefsof thy ciufe will not.
r beftifeiietit copteadbefbre the L0t4».
Tain i^afinsfor Jn^^r Jt^fred,
)
PLEA, in. i
( i
Thirdly, iUothcr Plea is this, O I buc, ic.is.iiiy ;
Nature, I am of a haft v Nature,, will another fay j
indeed you ceachlis to be of meek and quiet SDirits, I
it is good it I cpuld be I6, but I am ota hauy Na*
ture, I amMtillirg to do what Godw6u^d hi^ve tne^
but the Lord kn.ws, my Nature is lohaftV thacl.
cat not tel how to help ir. This is generally che
F^ a of al h afty Spirits, and fo plead for chemlelves
and their Friend;, indeed fuch a 0:ieishafty of
Nature, and fo make that a Flea for all the wicked-
naCs committed in Faflion.
To which I anfwer, what art thou haft/ by na lure
haft thou a froward heart, naturallyi (henthouhaft
a nature th^t if abominable to Qod^ I gave you fho
fcripfur^s before, in Vrov* 3. 32. And inVrav*
II. 20. I fay, aitthcuhafty by nature iihenkaov
thatthcuhait a nature thatis abo^nableto God^
and therefore do not ipeak ofthynafty nature by
way of t xcufe, but rather to accufe thyfilfni&re for the
fcripture faith, the froward heart is an abomination
CO ths Loi d. And ag in^ Art thou baft / by nature?
it is not that nature that God made thee in*, God
made man upright, God made man after h's own
limage^ likehlr.frlf, and God is flove to wrath, ic
^ i- the Glory of God to be flow t^ wrath, fill of mer-
cy, and kind lefs, andgentlehefs, this is Gods na-
ture, and God made man accordin|[ to bis own im-
iage, crtairily therefore, th s pacure tfcbulj>calctft
o, iSijot Gods nature, that which thou layeftis
tly nature^ is n^rhing but <hy ormnal corruption,
and tlxrefort thefcripti4refaitbf in Jam. .. i . ao* The
wifath of man accompliihuh (^ot the/]gh:epufpcfs 6£l J
God, and is this any comenditioh ofabr'ancb, that I 2
t liatb a CO. rup t root } ihcu ai t froward, and thy o- 1 ]
i
r oinal
^M I *l
il€orra;>ci(m is in chs ftreB{;^h of ic^ is this any
' ig of c6e eril of the rooc chat ic hach a roc;eft
i A&jfo hereto aurickedchtld^ atidchis child
:hi vicifed paren**, d^hchis leffeathecvil of che
lid } And foy here is a paffion^re man^ andl he i
chapaffianice nature, now for theeco fay, lam
oalyoccafionallyftowaVdj bml haveaditpofi*
no be firoward again, iirhcitfoeTet any occaft do it
)d| vhac a 'Ifoange plea is this } you would
kaftrangeplej, tfachiefeihouldcotnebefore
jodgs tod there he is aauf::d before chejudg^and
;pkaa> hemuft have ftTor, and fiialfay, I confefs
fLofd, cbe thing is dcnej bud have a nature fo
ipoted to theeTery> that 1 knoW not what to do^
ridchisbeafufidentpka? yeethisii the plea
FortGod^ chou arc froward, and thou art hafty^
Ipaflbaate, and ic is thy nature fo^cb be. And
ff^Moider, one mucdert a nian/^bd ]v^hen te
Jtltdooe, he fakh, he hatha murderous nacuife,
^^iCbis is thy plea before God^ Lord I Haye done
^ wickcdoejia^ and Lord, I cannot but do it eve-
% moce, and more^ ic is my nature s k is worfe
^^^ a nature tfvill, than to nave a thing evfll ao
^totally, as a T6a[d, ire hat e k bactufe rt \t nati^
l^l^fcMftil^ ^8d thou, being fo by nature^ kt
aldiodeed be chy huadiiation, the more chou*^
Qldftgoand lay ic upon thy hearty and fay^
^^Ibafebeen overcome by paifioa, hoc thou
tPftibavtavilenatyc^e, t|iat hath.been ov^i^cnme
kia add a^aiit, and otercoiue by thi? vile dHtejh*
Bhtbefidesy I have this more co fay^ that if thou l
^Qochiagmofe but nature;^ thou ftalt never go
Bcavaa, Htft thpuBorttng to overcome cby ira-
~c) If choubeeftii Godly mait or wontan, thod
Wm ^|am, made apirtaker of che divine nature;
^tte^^pailiefakk, every manor woAan in the \
400
___ 1 I !■■■■»■ ■t^l — ..M^M^—i ^— ^»^^— ^>^i— »— ■ ■« I 1 « «
Fain ^afonsf^r AngtrJnJmtreii
world, cbac hach the leaft degree of Grace, is made
parcakerofLhedivme nacure, oov the diyiue m«
cure, tha^ pretails, that reifiji?, aixdthac,rifles.is Chd
hearCy and therefore to plead nature, ki^ar mtidi
as CO fay, chat I am yet the Child of wracfa, />r Irji
naturepp9 areaU the Children ofvpraib, an 1 heirs of i
Ferdicion, and (laves co Sarao, if chqu halt oocJ^kii^
bur nature^ and therefore, phi c^c .PuiAiAnsi
would neyetifuke rbacf^^ ^P ^X ^ ^^
turc
;ea I y,
; . » . * "•
k , ».- ••• •* .»■-■
Fourthly, Another Pleai is ^this. That whic|iift
Annexed to this, k is extream difficult, it is »t
treaxn hard to pats >y wrpngs^ hptir jcan we do it i
ve are.^ut^Flefli and Bipod, we ^e FieOi and
Bloodl^.lfliaiyput (hp£e cogeth^^^and how are we
aMe to bcoriUCh qfkie^ and meel^fpirits when wd!
are wronged? . ; a ' .
For the Fiift> we are but Fleih.and Biood> I boc
yet, you aie realoaable creatures, you are soc
oeafts^ youhaveReafoutoKuI^Fleih and Bloody
you are not fleib/and Bloody as J]gers>8c Beacs>fdbA
wolves, and Dogs are, hut. fome faave Jucb Fkltt
^andBlood> as if chey had only Dogs Fltfli, and
Blood.
iSecondly, The Heathen were Flefii andBloodt
and yet they moderated their Anger more tbaik
you do, ana God may bring fliepa ^ainft. you «n*
other d[ay. I
Thirdly, Are you but Fleili aad,Blood> you
may make this an Argument againft all your Angw^
What! ShalviJe^FleihaodBloodcakefomucbi
on it, chat if it be croft in any thingi flyr in ti^e-F
of God and their Brethrei}, and crofs Gods wi
What! SltalFlefhandBlooddothis^^Youlh
Vm ^afoiH for jinger Anf^Wered^
cake a coofideratioii, from your being but Flefh and i
Blood, CO be willing to bear any cniog, I am but
FleOitiidBlood, andisiciicfocFkiH ^d Blood
to ftafld fo much uponic } Ic i^ an Argument of
%#i chic Godly f xioly, and eminenc Divine^ in
foroKT cifflesy he or ings this very Argument, dorh
^ny fpeak ill of You ? Confider you are duft, and |
(0 duft you muft recurae^ and again^ doch any
(peak ill of you, confider you are a Worm and no
wo,
Yet, Further : If you be faved, and come to
^eu, you muft be more cba& Flefii and Blood/
ifli and Blood flial oevec eater into the Kiagdooi
Uea?en, and thei?ef ore when this Plea comes
your mind, when vou arepiffionate, I am buc
h and B lood, let this Anf wer y ou, Ofa. but iSefb
Blood, flial never enter into the Kingdom of
'ttTea.
Furcher, In that you fay, it is fp difficult. To
cbatlanfwer.
i Fitft, All good things are difficult j it would
t be fo excellent a .grace were it not fo dii|-^
jc«
Secondly > Difficult it IS, but CO whom? Tothofe
lac have no gracious principles in them, where
^le is no gracious principles, there ic is Diffi-
Fttirdly, It is Difficult but at firft, butnbcDiffir
xilc afterwards, indeed at ftrft when you fct upoa
to deny your paflion, you will Bnd ic -Difficulr;
\ do but deny it often, and you wil||find ic not
icalc. I remember 1 have read of the ^rygtansi
Sptrtans thej .looked upon them asgreat^n
her, and thoughf neve^ to overcome them, but
m chey hAd overci:)me xW^ once aiid twice, rliey ^ ,
srted them not : .Sori^u Jthiftk it isDifficuU:/ and
^ i
Vaitp^afms fw Anger JupHrtd^
mi^ty hard CO overcome yoiir paflioB^ but do bat
cry once aad cwicc^ tnd you will fiad to omdi
fweecnefs in your Spirits^ ibM you ml not find k
fo much IKAculc^ aLcnoft all the waies of godimefs
are fo, as we flial fee Afterwards cbe Lora willk^
^whehwecometocheverfe after, Wjr YMI^ir €«^,
irSffrt^ ETcnchh Yoakof Cluriftia
c«fic/as well as all other
And further, you fay ^ it is difficult, yoo ii
mofe Difficulty in your Anger a great dealrfccQ
you (kould do m Meeknefs. It if a notable fpercb
aSenecaj Oh^faicbhe, it is a hen^y tbiog lo flif*
f^ and bear, ^Mbttftr^, thou lieft (faitb he> wIm^ is
tbere ijhat cannot b(bar wrongs, that kable to bcw
wrath? kit a greater burden to bear wrads ckeft
to betr wrong, this a Heatbea mtii eouta fivr^
And if you dxamin your own experience yois wul
findk. Youfay^ you cannot bear wrong it is fo
dificulc, faichSme(U,skouliefl^, whatever dtfical-
ty you find in bearing wrong, there i9 morebiirdea
in rbediftempet chen inputcintuprhi wrong, tha\
im bearing of the wrath) analapppetl toymtbv
your experience, ycu cannot put up fuch a ^on^
after you ciimeto your felves, ask your cociftttfioes
tbisqueftion, fttpjrofelhadpntupthiswrong, I ^
knorbeenmoreeafieto oie than to diftemper
own Heart ? I am perfwaded you would ha^
found it a great deal more f afie then yo» did ii
yourpaffion^ for though Men and Women wiUn
y eild, yet chey find their pafTion tfoiiblefome9. ai
anbther dhit puts up wroi^ doth not find tf
trouble as he that dotb put up wrong, and thcrcf
conlider this, rbefrowardMis of my HMrc ft>r
wronc[, God knows h, Ifsei a great deal
trtuble in the palBon dl my Heart thanl;
have had in the venr wrottir k lelf. ^
'thtu tit aumj oches Fkai « As yon would coune
MeaFool^asd ic would btrdea ocktet mwicke<l«
tmelfl i£ they Should be lee alone^ £(x tha Heaft of
JKUUBI is .viDsc^findouc Fleas mikctsfie cheirlufti, I
bac IfiopeyouiMdfiad cheirMikietof chefepleWy
Md.if Godf wouldbuc fobleff diif^ duit che Fig
Iiietttres may be taken away » I Hope abnudattce of
|c»9d.inay bedra^ andb wiU ftircherni e^ be good
ISckoUarsiiii shb Lcflan> lo Learn of Cbrifl to be
Meekashewasu
.:• »
i««Kll»IS»S(M@»S'SBSV®g«Sfi»l
GHAF. €XV.
Vimrji elbet Ym» "Pleat ftr bumitrgii Aiiff»
TO prd^eed uA(a fooae oober Pk^s that ptffio^
Mce Sfivitt make*
PLEA> V.
\
Fifebiy^ Auother Plea is this (wbicb is one of
ihe gi^eaceil of atti . atfd tbat paffionate Heacta
tbink t;bey ba^ moft b«£iyide tbemfelvesiin 1 am
Eovoke(C and if he had noc provoked me, I mould
0re bie« well ec^ugby I ]Mw ^lyecly to diy Fwai'^
ly, and amoBg my oekbhors^ excepc I be pf ovo^
nedf a^d k it tbeir fault di^a ihai do provoke me %
iftmofe&liis ia ihe Pka thac loaay ol you bav^
mim maay tuAK%% «Mly otthat0 aU be^tf d u at f ome
llbaooraliKf
Nowlbffeechyoulay; icco hearc, nirbac I fhall i
fay in way of anTwer to chis, atad fa of the odier, i
I hope if Ycni will but lay .them to hci^rt^ and lift
up your nearcs to God fat.a blelfiog upon^chdiii>
tbcfe will be takenawayl, iKid if thefe pleas> be Cii*
keo away the mouth of thei&oward is itopf, aiid tf
to, then the other ufe that comes after for the coa*
jclufion of all| to draw.o^^ heasts'te meekneft,
that wil he mkhty pAeralent, . coAfider what X hdte
to anfwer for tnis of being provoked* ' > '-■
y
. Firft, There were no need q£ the Grace of
MeeknefSf if there were nothing to ocovolte w^
we ufe to fay^ the Devil is good if lo be he be
plealedj for you to think you are meek^ when
you are meek only when you arepleafed, that is no
meeknefs, the Devil can be meek when he is plea-
fed, now is the time to exercife meeknefs whea
thou .ad:. dco^.Qkedj fo that for thee to lay,
thou, art froward only when thou arc pro-^
Yoked, this is as much as to fay, I am not .froward
but when God cals me to exercife xneekMfs* For
ever when thou art provoked that is ine proper
time to exercife meeknefs, AGodlyittan> iii the
firift <Pfalms^ is faid to bring forth fruit in due feafan^
that is the excellency of true Grace, to work in
due feafon, and what is the4uefeafon of meekn^s,
but only when chou art proVokedji that the feaion
of it and every thing is beaut ifull inks feafon^ and
fo would thii Grace Kbealtfif&U iki it^ feafom -
Secondly r It is a fign of a v^r>* earhall' heart, to
put oflf their fin to the tempcation, to plead for
themfelves and think to put ofF the guilt of their
fin> and t^cevjil of ir^ upoil k ^teha^ration. It'n^
Ibvcr a tiga>6f«i'catf^lhftdrt, acs'uf^iaUy we find ^hoTtf '
|hac are very carnally when they have' done «v>iM,
they try oiirv Oh^ this'f^rcked Devill ihac cempcs
thern^ aod^ichaodfiich cKac cempc th^nii io chcy
wiU^v^pucic qfffrorBChemfelves, andptitk up-
ori Another, whereas thofe chat are trttfy grac -
OQs , aadof tender fpiru«, they arc ever ready co
charge thcmfelves CO the uctcrmoft with any evill,
yea^cJiey wULratherchav^chemfelves too much>
than coo iiccle : -abdtherctore yoiifliall iind^ thofe
jhic have tender Coni^iences,* chlut when chey baye
any dreadfailinjeftions^loe/il, co curie Goa^ they
( charge cheii^ own corruptions wkh it, and think
thac all of k arifeth from the wicked corruptions of
tketr hearts, whenas: indeed, manyHimes they are
AO other mjeftioas than the Devil did caft into
Chrift, he hadiio (ki at all, and yet the Devill caft
in fiicb cemputions co fin upon him. And fo in the
SatBts of G<t)d, there may be fucb hideous, nion-
ftrait rhfiifi^ caft in by die Devill^ thae ate the De-^
tilt fins andBOCtheirs,:'and yet they are ready to
chirge their 6iiirn fins witli it. Mark the difference,
fome wtU charge cor rapt ion with all, and others
will charge temptation wichalL A carnall heart,
u fo far from cfaargio^ bis corruf^tion with thac
tbit'conffes from Satan only, as he witlracher free
himfetf, and dif charge his corruptions froiti thae
that doth arife wholly from corruption^ and from
no other princi^ple : ' though theffe were no temp-
taion, yet fpr all chat., cenainly," his corruption
wouid be enou^ to cau£e fuch< and fuih evils that
he doth noW «cttarge upon te^nptation.i - W^ had
need take heed ol^his; itis a^fubcilcy of th^De^Ml,
Ito hiflkler the faimiiliation of our hearts for fm,. to
makeus beleev^ ' char it comes from temptation,
aadnoc fr oto -corner ion ; if we examine' ^oui^ own
bearcs we ikaiifind^ chackis ouc corrupt idnratliei^
than the rempcabion tiiac dotbcaufe this diftempety
vpafiioii;. -lremcmber:i;«^fc?rin:his.Comme%tttp*
immmmmmmmmgu^wr^v^iwi
QU^mcfifp b« celt « HiftoQr of me chtc he wu te-
qmmticijl wkj^alt^ g Moak» lad diac wi^s ?ei?y de«r|
cQ him U10C cimcchac be wto a Papift* And fmh
he, this msQ, be was mighrily ovcKonie >^Uh patt«
on^ and frowacdndCs, and be was To vexc witb nim^
ielfs he Jbw che evill of kj yec becauCe bfi rhougbc
cho^e (hat he lired wkbal vere the caufes of it^ tpn
(bey g4?e binvinch occafioiis> and fo provoked him
cp i^i be refoWed be would leaire all Company, and
^ ^nd Uvein che Wilderaefs,be would be free frem
all cempcatipn» be thoufibc cbe chief caitfe wa« from
the wcpwardodPs.of fuck (hat be lived among> and
ch^c be migbcif^even^ !paffioOj be would go tod
live alone* And Jjviiu; alone in the Wildewefi, he
wenc CO ulce up fome Waicerin a ve£ril,aDd:by fome
acQdfffi(/Che veflel did cum afide 8c fpik ebe Watti^
he was in an anger againft cbe v^ flel &; cook che wtf ^
fel 8c broke k all copit cea^Sc wJienlkrMdteokeftit
%\ in pieces^bc begirs en cbkik.chua,DOwlfoe k H &oe
nay cempcucion, ou( my corruption rbac makes ODie
Eio wards now I fee. when I am alone 1 am frowar d»
[ chougbt when! lived luBiong Company^ chat wat
the canfeofjeayfcowarduefs^ lmclnowlUveak>nQ^
L ieis i9y f<:ovrardsiefs4)reaks ouc^nd thec^re licis
k i^ my $(v:i^ttp(iion> and upon. chat muroes ^alnco
live where be didp and lo fals a ftudytng to nioixi.'
(ie cJK corrupt u>M of hit own heart, and acknov-
ledgetb, that [the diftemper of bis paffion came
frpiB che ev iliof bis own bearc# An A cbou^ k majr
bs qiany of your thoughts, wJien you liveinlfiiefa* a
faoiUy^ VQI1 chink, if you iivedi allone yotfibouM
^equiet,irulyif God do not £anfttfie your bearc^
)rou would be fro ward wkb your felvef> and fto*
HT^rd with evxee}5 Creacurc cWc you kad ta .dtel
wkbaU !i^ and ti^tcfore labor tm put k upon cbe
;orrup€ioiiof yourojwn Hearty and' were but tbaic
curecj^ibougkcfausce wer^ more pc<»rocacioos tbaft
1
' i
Fain Tieas fQr-A^gvrJi^iiferd^ : 4qr
there arc, you i^ouldnoc be^fo overconM wiclrpafii-^
on as yoo are.
Thudly 9 Another Anfwer to cbePlea is this, you
areoocfo eafily provoked to good works. Why
veyoufocafily provoked CO fin, and aocrogooa,
you have as ftrong means where vou live to pro*
voke y ou co goodas you have to un } In VA. io»
24, lakh the Apoftlcj Let us confukr one another to
frovobf to lovt$ and to good workf* You have fuch
means where ycu 1 Jve, to provoke you to love, and
cogoodworks> now all the means where you live
in the Miniftry of the word, cannot provoke you to
love and to good works, as fome little pctaUon in
che£amily can provoke you to; paffiQQ : Now .ac«
eah thy nearc for chia^ al thofeSermoAis I hear too,
ooe would hav« thoqght nught have provoked me
to goodj they do not prpvoKe n:e to good^ but if I
come home, and any Child, or Servant, or Neigh-*
bor provoke me, I am provoked to evill, accuCe
your heart for thist
Fourthly, Anpthec An^w^r is this, you fay, yob
are provoked. Is thejre isinjr^hiiig in the world tbat
fliould provoke yoiu|^ifchief your fe.lf .^ You
cannot provoke a BePRo do that, hriog a bruit
beafttoche brink of a p^t^ your Horfe^ Ace yoii
able with all the bio w$ you give him, to o^ake mi^i
leap into it, efpecial'y if there be a fire in it ? And
are youfo eafily provoked to go and m'fchief your
ielvesinthefireofpaflion? Can any man provoke
you to leap into fire? .ce^jpainly the pai&onace fit
may be as g^eat an evil as to fall ijnto fire« If you
flioiild£ce your Child fall into the fire, or your
Wife or Husbend fall iiitd the Fire, What flircc* .
king would there be in thef aniily ? Truly there is I
as great a Canfeto flireek out, when you fe« tbem
fajl ti^o a fiery pafiion^ for ft heart iice is worfe than
ia hearth jftrea «cat deal* wd i£you wii not be pro-
IT "' ' ' i~~p~~ m
i|qS y^n^stfirJ^^ jRnfivertd.
immmmm
Fifi hly, I have one Aiifwer morcj «Bd<iiic futy
be '\ti^ipce^i4iiLM^kh.y-bU'iti0iEre chaa rttt al oifli^iind
mui9 ^ec iie was cwcb b^e^ eome Hvitk {^ttlibn) ^
-fcc «wu XTrieir^ifie lirkh p^l&bn by ieing •prdvoM*
«ji3; \£u: tfll tbafc <Sdd 'would not Q>are IHiu : ^'"
w<Hild Axx feTve ^Mdfef his ctttn^ ctough fiicka *
ly Ifoii*^ iii«el» an e^c^U^tft S^^:*^w cfQc^ tlM
lia»iwd^*«feeelittit SWrviceHsesjariy ii^an iithk^:
^lei^er^any tiiiA^t iivolre eaictUerfc fervitetlialite**!^^
te ill themie in the tvW TcftWUw
Service, aAilia ftttt tinat WAS fo've^ty rtMkfaiMlfMi^
of »t4 £Qt Gbd) f or ibic was, witeii tlie <Ihi
oflfmirflDittimired* Yif^ffrd!/>jflMti;S^^
ifitimt i^flbe ^d^i atnl fo fmt)fie tftie l^oi&k,
ane would think it was no great -ifnattM^ Qtiil
Mm %e^M ch^ K^ek, tnd Hfe iiw only 4bak
(h« Rock btt Cmbc^ it, ^Wj^^t fefcAc ^lait^t is tfc
Mdtiy times^ when GbdwjB|h;iVe f Mi'odly f|^
'CO.y our Servants^ ai^ChflRRH, yftu finice-tbe
God would have y<>u.to!ltlift them Md yM i
Chftttfiices: you tin inchis M ^fe}*Sd^ GtMi
hWn foeak.<o cheRoek) andib^ fmtKe rheRo^^f
andtbey provoked Mm to this by (heir ftubbd
wb audrebellion^ yea» God himreif docb t£tk
Chan they dtdprovokfcfaifby \h^fiitm, tdB^iS*
Wufe^b^.pf^o^of^d^bk^Hfi fo that he pal^ mn
fidly mithkklipf. They pti«voHe*hito, it was
I |afll^n.charhe(pake,yct ndw mai^k, this wiMid
hpr^r^dfif hVs turn. One woaUtthiirittbac if ^
\ Man might have beetiiexcuredi'^^fiiy might bl
been ekcufeA W(>/eJ' that was the* mceKel "
j ugowbe^atthi char fiiifered £o ttiaay wcoirg*.
Jr^i
at this cijne being provoked, hefpake unad\rifedly
with his lips> and tmoce the Rock, and yet (this
^ts thac I Would bring ic to ) the Lord would not
Uparefftf^/ foe this, it coil fMofe/ the iofs of the
lL»nd^€ACanaarh God would never be increatedby
^Mffif to leii htm go into (he Land df Canaan for
this^ which was the gr eat eft affliAioniiii bit world
thac could be iuiifira upon ^Mefe/^ there was no^^
chiBg'^ftfofer defiredniore in this world than to go
iBto^ibe L^Mi of C/]9bum, and the Lord wxmld not
^caac thif^ but- denied him, aiH) that becaufe of
thiaone anmy fit. At the^^^ ve^fe of thac H^falfm
ic is faid, TOey angred him oMhe vcu^err of flrife^ fc
Aati^v^em iB^ mi& Mofe»/ar their fabff^ they d'd
provoke . W^je/ andt angec hinw Y^ou wrll fay,
Why Ae tfa^ anger bmi ? they did anger Qifo/r/, I
fane ic wenc ill w»kh fMo/e/ fei? their fakes, fo illrhac
beinigfaciiotgoincotbe'LaQdof^iUkiifff, and God
ives'the realOQ in anathei? Scripture, it is becaufe
_je didnoc faoAifie him mthis. Ol contidcr this,
aod never plead this Plea of being provoked.
They anger you, I but it may go ill wjthyouf or a'l
cfaor. if the Lord will nes, (pare iuch a la^cious
Sficvant of God as^9i^^ was. (hat wai'noe opdina^
rihr paflTionace, and thou arc c rdiynar ily pafllpnaf e,
Uliiat art thou ) Thouar&a-noan of litcteufe-in the
pbcewheM^thouliveft, fMo^ was- a choice mair,
of chegreateftuid of any that lived in his time. Be-
i^de^ you fliOttld confldsr bow^ you j^rovoke God
€Oiippually,and yoiifiiouldlabottobe#& God- is,
he is ooc uponall your psov^carions fo angcy as to
ffyufim you, he can boar chough you proyoke him,
why fbouM nM you bear when your fallow cr^«*
tttrca^pcwroke^you } And that \^ cue anPv^(er to thkt
Plea of being provoked. "
Hhh » PLEA
,£'
^
41 a V'iW ^ leas for anger Anfwend,
i« ^
•
1
PLEA. VL
-1
I
!
L.
r
Sixthly: Another Plea is this : I am abufod^andi
00 man like me, faith alio many frowardpaffionate
people^ there is never any fo abufed as J, certaiAlyj.
never any iuch Childrea as I have, never any one
that had fuch $ervaQts> never any one fiich a Wifey
or fu€h a Husband as I have : And this is the ordif^
nary Flea of all when any thing falls out co aofr
them, they fay ptefeaely, that (heir afflid^ion is*
greater than ever any ones was*
Now to that we anfwer : - •
. Firit of all> That ic is the Pride o^by heart that
maices thy afBiftion feem to be greater than others ;
as a i^roud heart beipg ^teat it ielf, will makegrear
mercies appear buia Uttle, they are aodiiiig; fo
they make afflid^ciis to be very great,and fnch a one
thinks it 'a great matter to funer any little thing, ic
is a great matter for fuch a one as he to fujflfer, u is)
thy pride > hadft thou an humble heart, thoiU'
wouldft not think it a great matter to fuiFer.
Secondly : Thou tlunkeft never any one fo abu-
fed as thou art j God is mor^ ablifed tvery day than
thou art.
Thirdly : Thou fayeft, Never any mttt^ with
fuch affliaions as thou, and fo abufea as thoti an t
May be thou art one of the worft thai^iveft, and if;
chou hadft an humble hcArt thou woulft >udg id i
What I Doth the Lord fend tuch afiiOiona upoa
me more than any > The Lord fees I have a more ]
vile heart than another : that is the way of au hum- i
ble heart) to judg ie felf worfe chan any | and if
youdof o you will not think your affliftions worfe
than any.
Vmn^ltas.furAi^e^ ^nfwtred.
ObjeH. Ibuc you.will fay, Whyjhouldwejti^
»iir0vsr tvoife tbtn any ^ We fee others are more vil
'andtvic^dtbenwe*
Jlnfw. I buc a man may koow mor^ evil in him
ittfchen he can fee in anocheir. Buc you will fay,
feeocbersaremoce^wickedj I^ bucyeclmaygm
a betcez Judgment upon my felf then I can upoc
anodiei^y I knovr whac means I have had^ I knoi;^
4K>t whac chey have had, I know whac workings oi
Gods Spirit hath been upon my Heart, I4^. noi
know what hath been upon them. , Your prophan<
people ic mary be would have been drawn^ it th^y
^ had the means that I have had : I do not knpfv
Vi^ac work of conCcience ttiey have h^id, I know
wiiac work of ^onfciencej have had } Now cond;
Bering what work of cpnfcieiKe t have had^ I a in
coac^ravate my iins niore then any man Uving^, be«
caufel cannot know what work of Conic ience bach
beenupon apyt £o as I can jn my felf, and therefore
if Imeec with more affiiftion then any ^o, yet I am
CO lay my hand upon my mouth, it may be I am
viler, ana have a vil^r Heart then others lUrVe#^
Fourthly, Yea, Further, It may be It is becauTe
thou art more froward then others are, chat thou
meeceft wicb fo much more evil then others, it is
many times a ^ft. JMRn^pc of God upon many,
that they ihal meet wkk ilumb ling, blocks accor^
dine CO their fins,, becaufe chou art a froward man
tlie Lord fees thyHeartfb vile in thy fcowardnefs,
and thou cenderc^ft noc Gods Glory, therefore he
ceoders not thy good. There is no people iachcT
world, that meet wijih fo much occafioa to vex^
chem. as froward people do, therefore when thou *
iha& that Plea for thyielf, that none are f o abufed
■■ < ? "
».— . ' «^— — .*^
asly (hink, ic may be, it is becaufe there is no mati
hatb fuch a frQward, peevifli ' H^rt as 1 have.
Fifthly 9 And ^tto:, if thou dtdft pats a (iglit
;ildgmenc« thou wouidft find that others IuSgc as^
much as thoudoft. Nay more. Yea, may be, they
fuffer as much by thee as thou doftl^ them ^ icis
ordinary foe peopCe tafayv theceisDonefiaffiefii^
the Famikr as I do. Ye*, it may be they (nikt-
more, and chat by rkee, thou art more afEiftiTe to
them than they are co thee.
Sixthly, AndthelaftAnCwer that I give for
is/ if thou be godly that, thus pleadeft, i£ it mtxc
c^mpatibte to- one thao ist godly, whicA' ife-nNrel
con^s, to find one thit i» godly to plead for^ iii A
adiOempeTaschis, but if thou oeeftgnodly, ifGo4
do not lay any fore aiiliA:ioB upon-tteefor ehy^&i^^
(hen 6od dotn it for thy trial, and then know, rilaci
if God intendf it only for thy er ial, rhat ihoU'hal^]
forer temptations then atiy one, then it isiitat thout
fiiouldeft manifeft more Grace thfe any others^.Tiie]
Scrqpmre, iniVtt^i.7* ftkh, nat^^Try^of
(nirVa!ithfsw(>repre€i(mf^9mjl6k^ Not only ow
Faith, W the tryalof ourPiiitfr, the- tryal ofthy
Grace of meekneis^ mav bemose worih tnafi: Grole,'
then all tfa;^ eftate, and the greater thy tryal in thy
Meeknefs, if thcu overcome, thou wilt find more
comfort thenr in all thy eftate, and then all thy
comfort in all the world can afford thee, andfo
thou niayeft make this advantage, it maybe there
irnone hath fo much t/y«!, I but, what if my
fcearc in this tryal continue in the meeknefir of k.
Oh ! What comfort then will this be ) Do not
yield prefencly to a temptation becaufe ic is a great
i, tryal, CofctiderirmaybcGodwilhelpmethrot^h
i this tryal, and thin what ;oy and comfort wil there
bstomySoul? And hotvacceptaWe unto God will
it be tltatlftould overcoaie fuch a great trial aa
^ ^ _ _ ■
Vmn^^emf»An^i^ 41
(this is ? Whea jitfhtOfrJkr was in gseac troubW^ faTch
he, now cbexe is a danger Hi foe the fpirrt of aa
\4lexand3ri Soif there b? fucha^eat tryal now,
here is a cry tfl indeed to manifeu: abundance of
Ickace, is it not thy glory to manif^ft abundance
[^ Grace) fiy this means thou wile manifeAabtin-
Mance of Grace, Aodfomuch fiiaU ierve for that
[Plea.
PLEA, VI L
w
la rheScTentfa place there is anotherplea^ t^at
Men asid Women have, andxhac is this, Theykre
irowacd with me, and ^hy may not I return them
as^ood as^they t>nng i J am horf roward iirft^ 1>ut
thSy bdffn wkh m^ and I do Imt return rAn^r for
lAiiger, aadfj^ffion forpaffioto at moil:. Kow ma-
JBy think that it isia twy^oodPlea fw themfelyes,
:ciia€if they fee i^hers tobefbownrdiOr angry, that
sflhey i^herefbre may bj^frbward-vnd Angry a^aiA.
tlowilkaix^ieh you toARdte what Ifafaf^re to fay for
Firft, Thdnrakef^a quire contrary dourfe eo
''God ill this; IwtU give you Gods way Tn Anger,']
with angry pa:ffiohace pebpte^ in twb Examplesil
bow^bd'de^is with them^ that we may Learnliow"
po d0al^lch*ciift>fe''thtt areptiflfiohare andlB^oward
with m. On^' Ek^ibple is in i§^j}/>,4, ;• In God$
dealing with Cairi^ tulH was a wicked mkn^ and
lleoitt&'hisr oii^rihg WAS hot acc^i^ted- It is iaid
ABKywithGtedi AAdAligry *ilh hi^BlfoehcrV <Knen
CD. lay tit>k]^ >lMindriip6te%tthiandn Vel|
but markii^weodtlitels with C^; Yferfit, 6.:Md:
ilr% Ci^^mwahd^^ViOeH^ Why irt thx:'UAttgrV,
{CSitfi^j And'why doth. thy Countenance felUr if
Vah^leasfor Anger. }B^ffmyei. \
tUbu ddfl welly fiyak tUMnat he accepted?; .^h^i iftboa
dofi not Welly fm lief at tbe^oeiri o4nd unto tbeel
fMlbe bk dejirei andthou Jhak rule over him* See
in whac a gencle rranner the Lord f peaks unto
Cain. Again, when Cain talked yfkh jibdhis
Brother and flew him, the Lord came again to Cain
in yerl'e, p, and faith to him* M^ere it Abel rf?^
brother} See how froward C^n is to God, What
kppvo I, am I my brothers kgeper ? As a froward
Servant faith^ what b^now I ^ . And fee how God ia«
bors to convince him at verfej io« What hafttbou
done? Tbi 'voice of tby ^rcthers ^^hod cryeth to me
from tbegronndf then indeed at length Qodtomes un-
to him^ 2ioppti?e^roundtm^ oppnedber flAouA and
^jpu art cur fed from >ti? ^Barm hecaufi of thy Sini
But a gentle way^ a Mi Id way Go4 doth take, why
is thy Countenance fo^ and foMiod Ketfons the cafii
thus with. C^m* May be when thou arc Angry^chou
wii (peak morp angri^ to chy Father^ oc Mother or
CQ thy Brother, orfv!hild> pr -perhaps chy mailer^ or
Miftr fs i Go4 fpes^ks gently to Cam, when Cain is in
aTttofpaflion, to teach us^ that when cithers are in
aficofpiflion, to {peak gently to them, not to be
froward wicli them. The other Example is that of
God with the prophet Jonah, Jonah wt$ one of the
moft froward (piritedmen that ever we Read of ,
an Ang^ prophet be was, and Jonah was ux a pe-
vifli fit when he loff the gourd infomuch that he
would have his Life tak?n away. Firft he was in an
Apgry fit when God fpare4 the Citty, and fo his
credit fhjMild be loft, in Jonah 4^%* Wa^nottiiif
myjaying^ whei!tIfkdfr.om iify Ccifiniry: Was not
vthis my faying} He fpeaks tike-^ui Anjgry man.
Well, I faid fo before i mjiny A^gry people will
have fitch an exprelEon, I (kid this befeore. And
yacap this very t;me he acknowkdgeth Godcabe
! / meccifiU,j
I
f^din Tleas/9r Jrigerl(I(emVed,
'^MffTi^U^dndfimfUJb/iger^ and of great kpidn^
and yet at that time he is in a fit of Anger, wb« he
acknowlcdgcchGod ro be flow to Anger, And now
iie faith, O Lord tak§ ai»ay my Life^ for tt h bmer
for me to die than to live^ He would have God ta^e
1 1 away his Life, he was inTu^h a, fit of Angcfr* ; Bmc
] now inark, the Lord qoniesla|uip,snd faith, Veft
tbou weU to be ^gry ? Here is all, God doth not
come and file in his Face> iabis wrath prefenUy,
but in a gentle manner, dpft tboq >^ell to be Angry >
So one Child with. airother, or (tie Servai^ w^tji
aoothec, oc one neighbor widi^ apojcher, when ypiji
fee one another ro be hot with a paffiouj remeoiber
tbefe words of Godf:^ Jonahs doA (hou Wei to be
Angry i Neichbor„ priend^ doft thou wcjli to be
Ai^cy} Well, but for, ^ll this, thi's.wo)il4iaoj(^4o
with JomA. After, Wards Jonah |el into another fie
ofFaflipn, The Lord prepared a gourd forJOMh
to be over bk Vead^ but iipd provided a Wcrmeto
mat up ^at gourde ^Qid^prep^red aneaft Wind
Aai beatupoti the ^eadn^f \pnsiu Now yonab Was in
a paflion again, and Godlaith ag in lo Joni^, Voft
ibou weUto be Angry ? This is Gods way,, dpft chou
well to be Angry for the gourd > Mark what Jond^
iakh> Yea, laoxveViio he Angry even to Hie very
VeaA. AndfoypuiMymceewich'man^^
Ciy Co to y* u, when you fay to them, iio y oii well
lobe ^ngry > Yea, They uillfay. I do wellto be
Angry, that is the fir ft Ai fwcn ^ You fay they are
frow rd with me, anili^iirntotiieihbut as good
as they bf^vg^ confidex tliis » a quite contraiy
coorfe unto God himfelf^
. • • *■
SecoBdjiy, If ot^ers be palTfonate y ou muii not ^
(I remeinber I mentioned this whicn If pake of the
Vnfe fonablea&fs of Anger )Vthi* is biit to pour Oy 1
into the fire* thou feeft another kindle a Fire, and
« 1
rhAii
mr^t
4i<J
* ^V^wi Tleas/or. A»rer jfnfinereds
I ^hok at)t' 4k>und CO quench ic, ttb^'ttoiicchvvweft
'tOyWiicbki .- -' *\ • '• ''•" ' '•' '\ -■ -
; [ * TlAeaiy , The fptfdifl- Airftew 4s thU^ - others: we
; 'paffiohate, it is cbeU"Difeafei and cbou flioirideft
; fey Aim: Wiic thou *be Angry wichciiy Chii4
j ^r^ Wi^'^cslttfe' tSie;^^ »€f in a^burnifig Pei^vfet^
' [Thou^Qio^idfcft 'rkthe'i' lobti iipbii ^hem and piuy
^ai?i*ince^ lindwhcisflfe was'wrooged ^^y muchbf
i oiie:}i) a^Piffl^nate Way, iiU frieiids wendwd ~
HsM^Angryi iSiaH^f ^a )&KA(iif^dinan flioukl
iipohi)\e>'aiifd^ Upon me; wh^ ihould I be Ao»y>
I Trtily^ *when raenU^iiQ l^affioii'^ they m as bmri^
fold tn^n; ; andfthey tm u]^oii us biiMfeld « ^ttill
fiiotxH^^ 'be #^ry ) ;H% 'moire ttutn^if a Lub
M^'^^fdlhxm^^/and BlI u^ofii> nie,* Jh^iilillltr
ADgty*?; Ji « thek "iiirealEnersi )idd therefore' *dUif
Ihould rather' 'pray lor chem, than be Angcy wjdi
Vhem. ^ And eh^n rromieinbW^^rf> i&a tre^cileliii
fcarh' a^out lAhger^faffch- he, Vbjmi ^jtikp ft in oOhtm^
and y€irna^fhin\lbat '^4ifMghiny^Ex i»
-jou ? Tc^i^ camwt bufccndemneit in Ami, andy^
yOufoUim ^Mr^xamfhitq ftn^-fatdf «Pff)E^Me'*h«» le
4fith aiberv^ife ti^anhefij^uidyandyHiafdtbw bkISm*
ompk^ibhnari/U^fkunreixfonMethin^.' ^ i
F6uf chly. And then forth/^r,* tfaH is andrher a&H
fweri if'ypu b6 mild upon the paffionof othcnj
then tliey ire only ^fiirtot> * a\ the hjq li«5 uj^tm thea^
but if you grow cb be paifliotiatetoo^ then yoUcomej
to make cheir paffion to betome your lin> and truly,
you need none of chat^ y pu have no need to con^
tra& che guilt of thepa:flion df other mto^ but tbacj
cerca tnlv you do, when you are Angry ac tfab PiIBH
pn of others. One is Angry' with yoil, Well, wbm^
upon that you are Angry with him, aoir die gu^
i
yaq^y,et}roiighttbegiiikiilfcli' (tf ycrt^d^v^i' mil
I^i^ly^Andtheaitbaciittay beiirioritie#ihfwet^
when turill you be friends i TMy^afre f o'Btdkufey oti
lepj^]^cbci'c r^iUiibeudoienidi^' I«ek!efldbcfr<;iM
ftms tiath fitc^:»fpee<th, )(fii<^%tNi^«A yeiM fifcdjtif^
L l^^i»vcdiaietJioi«:oBg,^ak^^^^ ifthr ycfld
<)id|, iLey gec.cheGldvyfilMb yod/ 'ifh^ gee the
Crawn cha( yeilid fiffft;, tt^Vttatidit^s ifi fa\r/ lee
,cb^ gee fj^e SSQJttk MfiloAxfy^'iM'^i^^^^
bchtt tbif^9 yon w<ntld cloil <|la¥i^ i^ fo^ jrtiu vottld i
get the GAM^t undtiii^^tmihiijiawthcy
lallory, itis A«ftluii(^toyeiM'#liM^otfierii j^^^^ donie
lie bcl^tevim^tlieiu} CrtmiiitbACYexld
"^ . • . : ,i (
• «•.&>
' Eighclv, ThereisaaocherPIeacobeadded, and
that is this i Who dock oKheiwlfe ? You fee there is
DO Body but if chey be provoked chey vil. be p^if-
fionfiQ a[|i4 therefore ■Vh)rdK)|gid:\re befojpuch
c^ar'^.with.tfck8ift*'.^ i^^ '> »- - ' '^-^■' • '"' ' '"
jF^Ct,! N<ww^<iQntfa«iiAiifvrtej?< ^*H:ft,Y6^|^f lirhaj;
the Text 6iichi yQu;n«ft L^atn? df CHf ^^ and AoC
to Learn of others, Chrift was Hec^, .and. loijirly. in
Heu:i,|<CKno£.Chaft,aiot«f<rthetsi '.;'• '' ;, .
I «Ik9 I pK0f«iiid iXlK EKatfol^ff of jleeknef s \^<iA
M» omiv ««ka3i Msbving 4f «»'^clopl((4"<^^?<^^nt.s
^-^"iim t<m fQwyoorfe««*b/'^wi, ht?r*ifc6f
V4?J| fUiis Jfff ^tr j6ufiptftl
i
i^^..])iew x()tf c)ie Examples of many Hesuhti
ii^ac did dviicotap their pampn i at the day of Jr *
menc a paffiq^^.HeVi^ mal have rhoufiods toi
vince him chat they did arercome their paflioi
tj^off that had jis^ J^utle meanr and were as palit^
Rate by Nature ajiyou*
BmU Ani^ci^ Thirdly |l£ ic be i ^ genera! tfin^fuc
^^P^'^^^ '^^ theii you had iieed b6m<Mre taUi
ialoyc^ wiie^ then
tiadoeed^ ixior^ cfFefiil .- vben there is the PI ^
jn a few HouTes^ ^heatfajcy do not €are fo much/
wheii ic cqoies t/^^bjc gfep«rai, then they will not gcj
p^L^theiSrPPPfs £M^<>^9 hoc^ake l6mt&tiigix>
pffljerVeiheihj ioi^eprefe^raciyewith them cole-
cure tbeqpV A^d^if theDifeafe be Bpidemicat^
ian4 gene^al> Y^m^^M rakexhemore Care of your
^eif; ^ an^ ypu mQ^\i confider, is it not tobiigh that
dodisidT^ionort-^l l^y<wherv ttu( itifili^hebe difiio-
iibred by me ? And confider ^ you fee others Angry
andpaffionate, Ibut^ you know not what iccofts
them afterwards, .what Humiliation^ and Heart-
melting, and breaking afterwards^
><.
PLEA> IX*
Kinthly. I<{ay, Yquwiliaftif thatb^ toOhisii
anocher FleaSl am well endiigh> ' <iod knows ii
cofbnie mueh, tbe)^orId.kiiowtnoc whatagreai
deal of Heart^ihiarci my fios of paffion cofts sfie..
i .
Fittt Dcth k fo^r TMiBB I iuifwer, GodW
rowwocksRejpencance: Repent, (you will uy)
i dfxcepetu, I^ tt mty br fcptoe f or'che''foHlaeCi ofii
1»U£ yec cBe Holy Q}i0& hhh, diu godljr lonoi
voiicf Hepf Dcance« be doch mean> €«diy fonoi
dockifosk/UB^oduMo^ ioc milMftlleMKwiee »ii
< «ay .of di/tipuftioa Uon £nDCow» tmi$ cetct^
Taia Tleasfor Ahger Anlmtred.
meancaniendmeac,farcofay: Ian forry^ chat u
bucchefirftparc^inic Godly forrov vorkr lepea-
ranee, and tiief efore were cnou forrowfiiU for chv
paffion at chou Aouldeft, ic would work amem^
ibent> podly Jorrow is s healing forrow> checear^
of crae^repentance have a healing vertue in chenir
they are like che Pool of 9etf>e/^, chey heal all
chat come imachem> thole waters chac come from
Godly forrow, chey are of a healing nacure^ they
will cyieiKh thy paOioa: Thou fay eft ic coft thee
dear, know fhypaffioaisfo much che more ^gra-
vaced, if thou be AiU overcome with' it^ V/^acj,
I flul God awake chy Cdftfcience, and chou come to
:COiifef$ k bef ove God> and yet thou fall inco it in
the fame manner, an A the fame degree as niuci) ^i
ever>Ifay,theconfeffion^chy p^ton unto Goi^i
doth ^kggrivaf ^ '. hy pafbm fb muchjc be more.^
Secondly^ Ahdfurther, Cenainly chy forrow is
not deep and through. : Yes, God knows ^ypVLx
#it%)'itischrongh. Itisnoc fa chrough ,a$ cd
bringche^doii*^4>eforetheLord9 asitamake thee,
vile mtfrineowfi eyes for chou are proud ftill^ £o
far atcbyiorrow prevails icwiU make chee vUe in.
thine own eyes, and cheythat are ib^ will ever af-
ter reafon cnu5) What is ic for me co i^lht aoiles:
that am fo vile? « >
Thirdly, Andfiirther, Ifit were true foriow fc
would raafcethee accept of che pumflimenc o£ 'chine
thtqutcies, make thee Ittffer any chfugacGods haxuk
Tea, ie would be m>^re bkcer to thee, than e>ec chy,
paffion wtf« concencfiill totbee^' and the clumghcs ol
what k coft ch^e/ wouldmakechee featfiiU fiot to«
eatercain Itagain. ' .
Foitttbly, Yeai ancTicwourdmalfcexliy paffioiv
more g3?itvdua«han rtie :bcac*i^ pt «y tiding, elfic in.
fe^wwlcL IcemcmbtftCiEw'jrfir^mei iiLASetmona
f>2^^ Fain fhas fm^Ji^mJi^mired.
ihkc htftiath alrout Antery faith hf, fqaa« of you wil
fay^ '{p<lttawtrouMeifor;Jro«r A^g?l^.«^^
canMoc dvisitcame k; todthflUc^^ r ]^(:nc pyts t)us
czfey y^oti cvnAibc toraivi fuch ai Me j^^t h|n]^
ivtrMfped y GUV and cbe Idni r btii'fuppofe y^ wcce
€ofldA>Mdcdbebqnied iin dtxq Cityi ancl (He fire
yikie fahto^epwing, addabe Qhahi tl«a$ihout45^^yaii|
c^-tfiefl^ke^ afvay^ouiwere to* be puc info ic, j<^
wtr^ condemned tb tbis by Jufttce) 8c you were reg^
idy t d die ? Su^pofe this. We e o0!Bi ed co y oi^
w6ul;tft>^4ft€t>Mi!0ft€O (lidhiat Aiiit j^bsvD k^tx i
t0dy6u/youA^lftaft<rlftiiirdJ ^ Uqi^.T^ciBldyoM
rtm cb cl^Af atidfal uponyottfknee^ AlftcHilpwle^
yv iir feWei i;lda4y to forgiirechdm ;:N9w: yp|| vifoull
cKiif cy^ikroiiieycur jrelfeita.atiteker caCe^ . ,0 |t ypu )
fi/;(^'^cfiJt^enfiot at^ero^e^ifaBib^ii^ .Are.spp the -
chreatniilg^inGod^iitroid nipoffurf^ll rp. pj^^
With ycu as any death tbat'can be ) Is net HeU
thrrathed to punifli this fire of pwSioii'wicl^al, ^.^^y
ih^d nottbat prcTaiL\aith you ? So perpafnW .^.
^^ #ei?e fdtrcni&led with our paffioR ;%$ go in^^ ,ir
ih^k gif iet'oas cfaan alifAtwtard iiiifleriiogiii wq.'«roy^y|
fftidcimlet0ot^rix>ttfeioiiripaffiou?: Jmc.whi^a we
' <f Oo^^tat 6ar ftlveg only wuh. ec^nf eflkig of it iiv our
prayers i th«n it prevails not.
« *
PLEA X. <
Btic yet there are rooreJPleais, faicb another i if I
ac<mld do nothings 1 fliouldbe counted a (901, chac
iiihocher^dt'PidathK fottierhav^i they
cttifitt me> i<yoI tf ("Amdd hold my pe^cft .
'^- *^1?ofthaf'l4ltfV:iCt: • \ . V ., f,;.
See how your nature dotb crofs.GcHb:: itere is
not hfog fho¥e%d?n^ % Scripture^itha^ td ^Q^imic
[ AngW FM W i ^B* Mwhne&j Wiido»4 the Lord
^ coijftc^ »n!ger fol^; .i»d*'AttCfaienKQilds,fewwbfc
Jngtr A^lf^H^ : i^^y^
[art c oft j>y the Saipnire: It tA fMrdint ry f oJ: joleQ
cofaave cheir Proverbs crofs co^Sodit .-\s f hu$.; Aj
good be but of the woatld «s ^oui: of F^fhicOii* Now
iaidiGod: ^aft)ioHrMfourfdfvef OiCcordif^ia jlb^
i»(nU. Aadfo> Wtiar muft w^he fiu^ul^r ? Saitb.^
ios Chrift^ Wbas fmmlartbing dc you do ? .A^ fo,
caput i^qiiorronglflKnild be counted a Fool/r^faitb
the &QripcUcqj ^gsr^ nfif intha hfmejof VoaLr^ and
^wifdomtbat is ahotud k pure and ^eaceaUs^ xbt I
worlds Proverbs are crofs to the Scriptures. And
fo.Honeftyisgood^ but if a man ufe too much he!
will die a BeggarV . £aij:b Gi>d« Qodlinefi hath the:
Vromife oftbh life and ihai: wbicb k to come, ^irft ).
M ^he ^rwdomelofMtamen and the r^^eaUfnefi]
mreof and aathefk thmgr Jhaff be udded" Thb^ t hi:
BTorlds I'rov.erbs ace theiSorimures coarrt^ftiQii,
jind in iiotlmig msm* iShiil pe Acc0m%Qd ^/FoaI
if I put up wrong. Tbatkcte£rft aaTM^ici:* '
But Secondly, Thine ;Own Confci^nee will not
tflhhQe.cJiOuirtAfool, thy own iConCcieiKe will
tppIaiUl/rhsc co be wife aft^r jtboubaft pile ju^
wrong, yea Godly^and wife men iv;iU (w the ><iciAe
of Gold m.tnee, and oaagninfie thy wifdom.
PLEA XL
I but I ihall harden ihtm in their fin, i£ I AouM
notfhewmyfelfan^y^ they will^row ii^t)rieiand
wocfe, and I AiaU harden them in tlieir fin.
To chat I W^er :
Fir ft, Leave that to Godi thou mai'ft punifli
them for what they have done, and yet without paf*
fioo, that thou noayaft do to morrow, and the next
4a¥, and that without pafliion^ if one deferves pu*
aimmem today, theguilc remains till to marrow,
a&dif cboQ wouldeft puniii them, thou maieft doit
to morrow. $o the Heathen Vh^ai he deficed his
I
Fmh fUasfor Anger Anfwerel
^riend rather ce puniih his Servant than he^ : becaufe
faith he) lam angry.
' Secondly: Andnxrther j know, that Godtf dif-
^leaAire againft his fin, may as well foften his hearc |
is thy anger give place to Gods aBger> as you heard
;>efare. Leave ic to God> and Gods iv^anifelVing
iiU difpieaiure, is as powerful a means to fofcen kis
tieart as thy difpleafure. it is true^ thy paiEon rather
hardens them, nothing more hardens than thy paffi-
Dn towards them*
♦ ■ •
PLEA XII.
And further^ Another Plea that f ome may have
is this: I am foon angry , yet lam foon pleafed;'
and therefore ic is not fo great a natter^ I am foon
angry > hut I thank God> lam foon pleafed again^
and we fay, good natures do fo*
Now CO that I anfwer : -
Firft : That is a f^n thy ang^r is flighc> upon
jffighc grounds, becaufe it is fo foon jQver, becaufe
thou^art angry for little or nothings ^
Bur Secondly : A little time wherein tliou arc nn^
gxy, thou mafft do a great evil thac may ftick by
thee all the daies of thy life> yea> to all eternity,
and therefore let not tnat be thy Flea, that thou arc
foon angry, and foon pleafed« *
Thirdly, The evil that thou thinkeft thou haft not
in the continuance of thy anger, thou haft in the fre-
quency of thy anger, and thy frequent anger may
make up as great an evil as of lopg continuance : As
many and frequent ^iftempers of heat, though bur
ihort, may make up as great a danger as a continu*
all Feaver ; may be tK6u haft flames, and heacs
and they are very frequent, and the frequency o
them may make them defperate in the condUfionn
and therefore make not that thy Plea> chat is not
enoii0h
^ m
i^irJpfmtreL ,: 44*3
1, and then updo it agaiu.
1 undo it ^aih ind'^in,
Scdj as til tte otiier Plea,
>]^EiAg'&u> it, aiid commic-
iwiug for it agaio, tbefe aije
lamc) aod tchac tecft beet^
Af asfl fa ^ day teave it
vcoQb.and why^Aouldlie
Qimual ydldui! hbn when
fwered in the former thing
f 9ld lyDiiifasrite thai -40^
iqtKcec t: but: onlyuie
,^eecb:£hu>Bj£thsctffor
miS'^eicomef.iaiaftc^
Mjaand goes>a«J3y>idadSit
(t Srripture fakbj'^^n^l
PttaixixveCciQme «itbct4i<
UX ^cOcaiAii incbc«r1U:
^itkwicii G9adn«irs^i-tfMi
[WeU, [hai y]iU't}aTCich«
^d.9iigry f^isiis : l4e«v
us,tfc^xbiiieK><luu xb«clt'
^iNwblntP feoBhw^bid»id
\ttt\l^ i]^ioo£®a(t AtHf
^^HMiblf xo'chffi^tttt ' itf
[ifyiftiU fiavie moftute af
silwJntacheiil tteds, t^
M infiO) thcn:J»nll •lfoJ>;;«
kkit : t^ttAR
i ^4Ji4 Exho^Mfitm^Mufpufi, phm^ti'^arMi
Ada.
'" ,i\.\ •. .. CHAR .C-ltVIi- ,-:'■•••••••
coneetnf. *As, i. h^triors. 2. SMdfOt or*
jfiyned tegether l^ tbk Hoitdir of tututre. 3.. Cy
^ln<tm<tff. 4> In publickJServict. p Sudf m
m6A!t4Littiii)a»4tlmf<^ 10.. TM^-ibagan
diffierem ptdgmatu. ' •• - ' -^ ' '
■•.J.. ■
'.♦ . . I,3'a? "..:3 ?£ • 1 -.'-•.::'><»- .: '-
vO «t»dicliic. is ttieanitKiiiag^ift tile i|l«^1^(
i»Mr4Efri«ficc]iediascMtfd«f Che Ple|»f
Uktp vrluitjrtiMiiist«tIiii>i>i«c..Clu)nr
<iw»kiV>fe» Awaafe flich »Mdtet t diiiHI^e']
«idJpc«pQHndsiiis ckample £b<.^OM woaldc^fi4L
4io«l4 b« -wiUinc i« team of fiiclk^a ^> itti'
XlMScibitt.ilMit GfaiiivnMiM^^is tit&it^
ItifitrofiGmiiUt QslobM 'V'b'jpiic; Mi'tlid. ^
\ Wi; r«ad in 9l(»mfr* 6. a. thac che 9<^tfdnter^ •
\ toey muflrnoc dtinknew Wine, Co thty imft-4chii
.1 W^tvcicK':: Nowiriiacl»«.9f««inK. hut •.X^
- • • - '- * ■ * — — *■ * 1 * ^
•pf one tha( is fepauced ion God^ for So^t^Ma^ t
figi^ifies, one .Uef^mpiAi Clnrtft if«« a 9![«i^r»^,i
. it)dio all Gods jp4<$iciaie1A(<i*MHti!ir]««d^tiK^i]%/
ot^qiftipk^ ;(haE t4,.All dx^iiMof Gddi thtfiiii
uai an4 WQtn«o Itparated for God; GodMcb -ftt
them aoarr^ior jbitoietf <:< iNo^lb Ootf «o)|tt ha^t Mk
j^fMii wl^iff ipmiiM^iiidfW'jtt Iris feifl opifii
ae»r :^ T^ac is, he.voi[htnoc bave foit W-of Ii8dt
l^uvs j: bpc .OfliinOec^iineelc, afld'^KPftiirit«1:
Nov «i,c{)M Is.^lMpSbt^ntfktt^^ttitoiKiPdfiXSH^
lit i^ cf Aeevotfdianwar to t(««i E1«^ tjf G^l
c|^ey niuK have Heekneftasi! Badge ofifV Sb^IMit
ue fome, uaorie dpeciaAly whMn thli^taltedP,
Mee^ireis doth coucern. There ar« ijhite ' T^m
•* M ,(hftti;i»t<»d iaPthit. ufe' ofr EStRi)i««rton.
§, Toi^ewf whota innrp cipedaU^ this Glficerf
AW- 1^ f Hc.<iti*« saaic^' cYcty: one or
of Hedk4ifppfitiiDi». BurefjpfetWIiiy >•
• »<. '
ibn^ Jth txvb oFavbeririuaft
Wipeak^migrilj^ t^us; faur;conD«ftijft>is, we did '^y^
^ffepfl^rgiyi^Hfie^ AsM chiite iiaf?«c^!<*n Nature •
*fia»WI«5Pf bejtptfentsi cfpwjttltv -If- cll«y'c6me
^g|gyri§d»<jilA^ o*ly eo {trbcevd tor Angft wo^^r!
i^iJ^jfctefQ«*i)y/W4t:p««aitt:5h<}ugh-<Ji(By be^paffio^
cpwferjo eoverJBXjrs,) vet ic ir nM^ ttlrdctol^' ii
mHyi<*ferf« will* die :Ap6fti« Aithih 1».-2.'yJ
iinj t« jf/ea/e them vodl in aU .tbit^y • ■■^iiPilM^iji^
pieafed : But it k.n)aie«i^agAinftiS^ } If k^ hoc
,1/^u^e ftp Gpdea>yor:M pJttfeybmfGtoytrridn ioi
at (hat y:«U!^fl9l4!not'(kali) and .&w^j|# :<''<Mm- M^
^ftiilg4&tm H-efecheHQlr'GbdA'ii^s with tW
W»yiWMU tfeeyiiiiiJU;gircibcm vosl fttf #5lid, a^
gooaatSjChey 'i)4^«gi .ieither. -^olitwrijfi^ ft* af;
ipol^ei^fuid Malipaa maniur, or>ocliet#L
^>"Phl*Pg. way> j nhm tbey ^ otxof cbeip
-• f
B4»$4ti(m0 }Se(kttPymhmit\€oiUtrm.a
.„ , ,» U V
andro giving word fotj^forsT whep ^ t^fTrH€J»vj?r}. i
Serv^iits chac ve Qf froyif^f^ Shirks iatbejijl^iy
aid yp jprofels Gpfccf^ f an ^^
iiV.i^'i' ri' •• ■ .' ^M<;i:,! f:-j ''■
Jj(4/«». . .RnpV thc^n)Q»ryi^ isji. Jhattfip^foev«!
^, you *r.iU.rax,.f 'May:,.#*>«t 0^4^ .m
■ •. ^.W/ .t •, V . \v; , -it. •'.» b;-;. ■.'.-•. ,ti •, "^ o'^-.ii'
^tth6^;rd•.dfeh^.t^•^C4•o5;,ptvi^^
wliti'ifleekbefe, 'lind Wu W, .^'ft'^ieyerea^e^ Jil
defireco-Reafon the ckfe, arid beTeechtteln'tlutt
l»Jeft'- td ' ft<?h ijfna" fticli 'Mafter^,' . but th«^
fc^"&dwatdi"^Iikc would yxM liave us do^
ittetbtwordt} fit rtA|«£tt6 ir<h^mtfl'ert«(ritAaJ
It with a} fear : not fobjcft with ianfidnfi^, tOd
rambling, and piiflioq;^^ tboogfats. to be froward t
tt%d#, MvW it^ KM fa'a im^rdlM/ffer or
iftrift a< 1 baye, fiat Vttecr ^Mm^at f6^ rb tbtt
•odlcioo^ you .are to
rfiroWard aftrelf a „ ^,
rte^ t^. tfc»*i*4itiyr.'#*rt;5>^;f/
cetoivard/ (i»d indtiregr^il^Mlirkgtt>t^fuin^or
hat Q Ufty k it, Ifufh^n ye be *Bvffitedfor jfoitr faitltJ
ihatmg it-patknOr? battf^tfiherTyijU it^f dnd
ferfor it, ye takg itpatientlf, tbk k acCepki\ftt pritb
od, Yqo are often ready to fay. ^t woiild ncvertrou-
^iM,ynt t.m^ ftxA i^i^; a^ uriiii woum
iitm #a«rinir<^M^t«ila <^^^a¥«s.^(Spd irlSWe
d
Vmpif loioii^ bfcyoQd' ^mUit^t'otMBiiLtiadin
A^ttKi to'^ISTocTtt^ttidiitlbywiinn^biuifeiv I^or
fdr voor fiulb^ ^bat were oV^catJatccn^Tbe
' Wft mittf it. to/birtb*t Servioa
i'noi cbktt i1 lo mudi'tb bur patiefidy^ IT (Hlli
(h^td be ittdfiM Ut tli«»f4kull» « butffyttiiil^^tn
aod foffn for it, wot htkt- f c |«ti<fitly, - Imv ifMci/p^
tMe»itbQod,fot hex lt»r|b« Enfhttki tkk ibMg
ht ^ c«fr«eR y«ur r«uli^fMt if tbtfAHmngt^bcirOo^
4id call yeo ooc «f ^ifa«i Cmmm .GoUmioi «f db
Korkl, wheaGed iU CM«wt yta^ Sovli It«rw«
liiecitlcliiftgtb«ni»4iffccMd(Ml«irili^C«liWE<M(M ofyoor
yovr Gevctoon, to lM'witltii|g tO; Turiitr lr«>Oti^a%
nttKf tbtfK» be Iroirafdt «iMl^flfl<MMtcl>kftHe tlMnr;
Aitf e«d(lioald Aff iMre lice bfltfindeed «f irtur*
telett tM'Tioteit^it, %lN»ni»^otkUtt^bckriintf
iiffle«%enlic liMgrM',' Mtl««}t««ii^rt'tb«)r^ifN;
aiMI p«e Gfae« mtottMn, m4 k AtR bcAv'ffitf OM
thiM toioi^ odttfi, tlMPtlMy Arigbc AtW'fbMtl^llM
pwi/tt of eitee. - l^%>«c«ib' SiNHt «MliMk MMif^G*-
vcftooM t 'Tbtt^6«ys IMT G«i«vi'Mtf Iftt ¥fi^l4«ilbMI
tbitAef Kv»'tnMg^ toi& GtM«<il-¥9(!^ilf*, i# «M|
e»fMfettbetfi 1^ gfcicXiidg^y <lc #i» Gojfociii'ta
c«HM^««ll^9oiili«a>blaifel#. i(liM)i*vllio«M*iBNM
flKfiftCrace, ftt Att}orMwkii^wlMMk'5»«4»f^««r>
ftmrttd wtieii tki^ a)e flMrl^WilK 'y«6, y^
do wfctc iff y<»ta' wrto fMQnfc tic very jtwiP «f
year caHiflgclty Go| whcM' 4^ cililc^y«Q ^M -cff vMit
Mtferat Bflsce:i1iit is dilHM IMc «f M9|)llMtb;iNfe0««
all ftooM Mbor fi;>r «lte<iidHh j# Sjpirir^^Tbtt ii(f
uiKriofto'otbcf^
SMoodfjn, 8dcK M^^e IdymdtoMdter* tir tKi
Stnagen h li vwy vbcpiniyiiifKrvety ^ V t|tteiiNf»ii^
tod frOIMtHQCWi aiNl'Mn^rti MlOlKpllretHTM
i great <teal AOretuKiD&ly, 1i^ b^^uMf eomtj
fe«e4< lie f y«nr nafiievijr. tt)i«g, f qc ^ctdneft i» 4«rcl
%abttt*io 9efi^^>.$'.J>ffe tbtfe i^. ««t{pciii»f of
dftrilMW) MJ^M w«iXii QimiiK>)triHyt» CO b« the
tnidwV fMfomi»S.<?<WI««0!MI»lMt|lM^(beS«(yafitph.of
<l|piMfo«m»^4it|(»Jc6NlCit»i0fM(s>i:Tbv 4id fio&ees*
tfttd tfieo(f IvfDt ^ff$Ub Abcthta »a Lottt Let Dbert
fhw^JMfe lfrAf.4bfifhfH>f^mm4nA tbeet^beiweai
(V!i^^1lfie:^-CfOaMatiP0i|i»o«g m^nr it.copMclcoil
««uiPI<gW«X98(e(bfib «ffi,iifee^^v9aa f>Uiag|
hHp: ^d :of vitMt wtsr;i of -K«r«»^fii^.:$lie»6H»
bd^/iif lime4»M^i^^a|Rf lotim b«twr«p jBCrjMl
|<9t| Uipcjf 4fid$M, M4r M> OHHMiJ li^«.<KHM l»btiny
t«r^«jCfync f» 14$ .W ^i4, li>fHr.4hw«M ther§ be
l^c ftw the Ifraelicei ftriviog one with fii^tbcf , the "Siax
uutb, Tbenexfdaibeffmpedbimfe^unto ^limattb^
|rfa«5,; aif4;mftld:kaye fe^ 4qt» a»ai|» «^ .^y»«
1^0fr4 fWfBeinbcc tn« yum if > mM^ IBrftinmi : -i^e »fc
i|tt afitj^iffluaet^^^jijgjt »»iot%j^ f^^ j
and Swine co be ftriving oiie with aapcher^ bUQ: ye
ire Men, chac were enough, do tut Confidcif ye arc
men, ba: puc the other, Men brcchren,'' andyec
ftrhre one with another. Oh this Is a moft unfceinly
(thing V and therefore thofe that are Joyne4 hy; the
j bondr of Nature, they' ffioulc} caicry^ thfimlelves
jineekly and gently oiae tW.ar'ds anbtheij yrhere
I wile thou have in mtimateFriend> if thou doiff hot
' keep thy firoth^c that Nature.hath united to ^hee,
i Oh,thou wife fay; he is of ^ cjrpli- di^pfitioM, And
I ffiy heart 'canxather live iVitli alftr^rtg^^. <^^n yiti
him, frem^mbrt <Ptutard}y in th^ TreatiffS that
\ he bath abo jt curbing of Angc^,' faith he, rhif is Jllft
for all the wotld, asif a'ra^ndidr\ot cfj^re fo^^^
J Leg>bur he would get 9 .w*oodeaLeg, as if thaty9Uld
do better thfen . hii ovA hatilt al J:eg * . '^cf th<ife thtt
iareBrethten, byt^atureXSod Mth Toynedthetilld
' a natural way for union ind mprtial. help; irtdrhc
way that others tome m to be a help tb pee'it u but
' in a kind^f At ificial ^^yi. indeed 4 mSiigerrtiay
i^meiny) be/help&il, 1 bjn:, it is bdt aiTAi*^^
iLcg^, ftnd therefore you thar God hath J6]^e*dtd^
. gether by nartoril ionds, you fhoiild ^^^J ioiii
\ quiet OM with another; ^rid not tb Vrahglf ,^tf J?it
jonewkhauiother : Jtad that^ th^ r^oiid*aitP ' ^
f The Third ik, is^h as G6dhath jtiypeib^r^thli
fHoly Ghoftr ordinance of Maf^tage,. chat iUt
deed-i»a«rea<er bbndthrti the.boQdr lof )^atti^;
adce \^
Marriage, ^ is a gteatet bond theri rhV fclji - _ ^
conteinedinthewomb'bfa wp^iain/'MdrrUge is^
gircaret bond then dhy Ni^utal b6nd;^'t*e ftn^^eft
Karural bond ik toe betVeen Moihe^ Ad Chi^a;;^^**}
Marriage is ©eerte* then ^thiii, - for«fo t Jie ^chptiite
i^ch, a man mufi forfa'^ Tathir^ and fMop^ie^^' ani
cUave tirMthii Wife: ^ 'NbM/^ iHdadh (chwit^Kt fee
Si^drfytiM^kfeiKi
1 1 ■ * p I ^ .y ^
\ ^r^eremewu^^ wTieoasyda, provokcypi
f.
^jB^^tf^Ktioct mm f n ypiir words, |in4 revetw .
bcr any provoking rpeecaet again. And fo it ihoal<
A^enU>. ^q9,^ea c vety mac^ : , fifli. lo tbc -^
}(|&iipca4 otiafiuiOttf :, ^toa-lifM) pa( tier m «Ai
9^orfiOpifl/l^j^a^,M^>theieforf frQwardnc^ u4 pi
•tt»;vffjtjBhcQ«ft^f; injfftRj not 9% tivuniie «f
f omeijtotbe Fam %. .
£!;()i^tj^jt.TAf^<mtbfoR.oftbofet|)«t<l^ .
cwUlfMDocfoc tne'gracc of Itftcfcoeftj iss Socb as
publick SeiTJce : If therp i
ns together in piib'lic&Ser-'f
[^t; ptilioBcbinei.aoEbc-
:itv^ry mijcfi one' with^ar.
i^r aap paffiao to coaie
r uy publicly ii{Oik< If.it'
\isfntiin 0£c^ tti^ethet,
pai^on come not in, ind
nd another dr^w uieUi^r
lofcd flill, fod. rife higher
i-pf the State :., tat iSo,vc
ck 1^^ ibeylRipvla u^
r greupblicy ofthctieTiJ>
Airring op 9^^^^avt to
ipoeanotber, and tVi'-l .
;oytb(9l|ilv«)i.>ad,t|fcwn«l i
; >«a»ito. tfu toy .thitfil !
E ^Rtifbf». by.^oy |Wiy 9?]; :
aimhlBtbing,foranytobj:| i
io.do it,:^fp it is^a VjBry abo-
: Vfy to iheir paflMKi s' it,ii.
MUWorl(,|l?^f«Ift raiefi ;
1^. V I n i|ieilibf!r '^bemiflor
■t calling »T}0 9t Sti|t€ Af-,
orvri^ apoifierrt'tf?'^ s*
We:hays. Mfl; tWK»W>y;
tt» Uy'dQwaJiJ Qqrwtofigs
the fthMfihw «f ^fewny,
SA «e,ihQiDld p9(ft)ffci;
M^fjvbljidt Wottc.; \ Atid|
rUiffi)ry«fdAe.<j#H9i:f!t«/
sf AiVAotfltO-»nd a Btttt*
gaiitoiallaiDt4n«;irub<V:
{'OUflen^oehei VcAcBiiB.
vttcdbiadc^iMib^ flbc
^
jrfKetigiotirtwttlnejrer ccniteftlitfre^l will rather
if ch^^tie any thiii^ wl\er/?Mi Relifiipn'^ii'i/vi cd '
/?8aig!sft^dri our.oWn fplrxts to kin'die bU^'hcarrs !
fc^aity ttiWg[xhac^e t^^ehcndour felves s^tany;
cime to be^ wtbngcd by :^ Thus Jn pubHck Scrtice. ' t
^n?dtdWtber m pub lick Service ; tiic^ if wyiit |
youihtviiratiyi opportuirityi though ^fnf^ly^, toiio a^^ \
nygoW^cr>ny;- Oh ^fce b^ed that' your tkiBbh '
cote^'o^iftU^dwigo^ t I iil^eWe'd yett. 1^^
ii>tH(iTp^ii5ii^ ttiic^i^mfitc^ 'i>affioOi'-*^fcttrai
4^1 bf go^d it bthders': New y dU that GM ddth
Iftf^MyJiii kny Service, Tate hce^ you ddf not life
^nWportunky 6^ ^ipSWBabj^ftti:
ii^ritertiQgs iteany tiifa^s^^ 6ne niiiti ni^' do iiKw^ ^
dan^fe «rf Igood, l but there 'ba^enttt; iiv'ord^iri^clie
aancb w good, i tmrtnere M^ent tt; wortt^itf-cfief
ikieetnigi:hf^U^is'0fA^ndedwk1^^^
and upon ctfat^ ^ne word* bapptos^tipou. anoih^
Jrid^iU^H^ opportudicy'of dbmg:gb6d £iif hii^
il«iB6f "hat^^e iiav^ a[ noc^bl^ ^SMo^te^ of '«(d^ sa-<
„ ^. ^yiujh&tOd]
€ff^ric atk^f»aier^mHhat' dm d^^amarhan^ you-;
ai!e fomift ddd pr^ife ) / WMt doib Ou:ift*fty^ 1^)
fai^urit€^tUe^riwmeU)'dtili(^^ p^ouldefkhntve^slf^.
I^k^fhim arM>e n^OMldi^vegwm thee tinib^ mneiTn ]
l^krifthad beeaa^pafiantttiea^ flMe»be«iighriM«ei
loft a.Socil ;-&etwoiild bkvhf}iud'^viiift.9txi^pi^i£^^^
ptfBck>ttarey(m.afv Ic^s^brae^ ym a^^SaftiariauVyi
and 'wicked Idolaters^' * and yoti do delteieAfaacrt
Q^nethaft tiav^etiajiy humanicy ror ReU^ioii.ihiH^j
■ I ^ ■ ^ j ii I T I a . ■ ■ III I
&^§rtathn^MeehM/^y^whMn it concerns, ij^
h^c-l^<nUdMW^tkdtik£t9£6se Ghtiil^racher forger^
^^is waccr^- an^ h» paffion, and fpeaks.m a grca^
de^li^f GencJejue£B> aiidfo^tels rhe Womaa of the
wa^ej^of li£e, ciiatxhe^was ^willing ( nocwirfafl'an-
diag ib^ denied hiiaa Cup of cold water ) cojiave
giyen i^co her.. . One^hat (^oes a f^ihing^ or fowling !
bpwiliUi^wiU be, and low, creeping he will go^ t
aod.^f dpvn if is beupon; the very ground^ thju b^ 1
may, catch the Foul>^ .^hen-he-goes to fhooc a Fovrl I
hg^chBQCgQmakiDgadeal of clatter and noifdji
bu|;£Oe^ gs.fofely as ever he can, {o as there flioul4 '
noc^^^eie^iilaoiieniade..' Sowhen veajreaboi^
|a£DingpfScMil«}weJhoald ht wiliina!;o'bo)^ our l
S^fs^ a^dcogp widtalUbcquiemeis and gefitle-!
nefs iluic; pofltbjy ve oanioB the dping good unto
ocljisfV .• ' •• ''••'!
.!^ieSi¥C.(orirki: Such as find' chemi^lres pr^ne.
by nacure 00 be paffionate, they (hould above all;
labor for Meeknels^ the more we are prone unto a« \
^^#^ff^X>(i(bei^aJseibme fim that ope ii.auira,^.
Cofjft^^ti<|m]^&'U90MnimoI^e^^ nbV
wJm^ chcrq w GncC) mere i^'ill ever be k laboi jp^ |
a^aiq^ chaCiiin 01OM chaii^othel' : \ind tl^s is a Tpe* j
cuI,ugQo^cr|ii.<jrsace, H thou findefl: this, that '
tboQ.iar;;^ csfwWJit* «wittiiA(?4hy» heart/and;lifc,,j
Wfuu ^4s itthwl^aaiiinofl: -peonp unto ? Some j
w\}jphgcilluft^>> fiome Paffioitsy fomeworldlinef$» .
and.tqDQe. fluggiibae£s) 1 and fome one, and fo.x.e '
a^otJ^^i^b^ Ms^jco tfaereii cnieGr,ace^ theire; i% la fit
^^W8^^^9ff^ ^^ iiiLabov^«l 2 iThetcfore if .thoiii ' ^
^^f'%P^'4¥f9^^i^c^ the work j
di|^Go^ rf qt)i(qs(thoeta labov againfir^ that Tm ra-
fth^^cban ag^i|i;l^aiiot^ ^hefs are not fo boilpdJ^
nrif^pfM(f as,(lbw«yc^ (bou art to go jm o;Chtifts|j
4,316 Mseknfil^, vfhtrn kcmtctrns.
beefiatnanCisMh rhe Holy Ghoa<pr9v. 23. ii2,?7^
givmtotbtne appetite, when thou fmefttrith afRuler
futtby kjttfe to tljy Ihroaty Another mau needs hot
be to fevere that is nocfo inclinM to be orewonie
with inordinate eadiig, ; And fo others, that are of
weak feodies, that a Cup of Wine-w^It quicklv
overcome thero,they ve bound in Conscience to be
the more watchful x^vec tfaemfBhrts l«cattfeof th<ftf
weakheft, and lo ar* choU^thltt aitrfott^ohtf tti^
l-" TJv^^/J?*'^^'. *^ ^^^ Meniand Wo^en that
have Diieafes of fainting fics, thmr ^^m 1 b« tarefoll
to carry fomething about them to h8lb<fcem;that if
they feel a fe comii»g ^ipoji them, • th«P may be ire.'
reeved, and fo yxju that have iiidr exowieitee/ thW
y<^H?*^^ °'" foofcen pvercome wichfwffi|t)diabOve
all people youAould carry that with you thatttwy^
help, you aga?nft that fit when it is x««dy to«bb««iup-
h •-> ir^
of paffion, i^ .SuchasawSiinan x^mOid Ctmi^
Meekorf^
'^*^(ind)OOtiAg
brn^readv tpBcftnvipgoflft^idi atooriier. wdS ^
tend(.,g ^ brabling «nl v«h anotherVdV wha^?""
iv^f - ^- L "^^ witivftheLordto brIhMiisVet Iti
yj^ ^n'Jt^t^wiiis,. fwcethere bibh^Sn iSilt
I hhhSVlT'^^''^^^'y^ opinio*, ft foS'
/
urn I I I I ■ . ^^^^^^^amimm^^m^m
Meehiefi^ mbmn it concerns.
opfciionj I coofelfi my heart hach tccobled ertty
t4meItiaveUioii^cqf.our: Army^ abcoad, as even
concluding aVnoli in miner own choiighcs^ chtc
(he Lord would bring 11$ lower than we 'have been^
rhac he raighc meekea us, for fo.God doch expaiS
chat when beBomes.co afti& people, thac they
fiii^ld be Meek undechif hand af afiidsion^ and -if
chts (hould be the endx>f Godr bringing us low^^to
make U9 of more Meek & gentleSpirics one rowairds
^notiurr, co be able to bear andforbear one anoch^^
chen though ohe affllAion be vjfry hard and biccer^ ^e
flial have caufe co bleCs G od : Y ou* know men tJiac
are of choleridcftomachsi a£chey eac.muchSug^r &
fweerthingsi iDwillcucniutoxtmer wichin chefb.
And fo^ becaufe. w^ wec0 of fuoh xholer^ck fto-
madiSi rhcLond /^awu&unJic formtDitofchist fweec
^tfciesi therefore the Cholefas^fiift co be purged
oue l^f ^e-Si^aqediMei cob maar' come in« No que-
ft]09 could we agree x]Ae/\^icn another^ and be of
j peafceabhoandlquiet fpirits jKMkuwzch-anocherV'Che
j^<i\iMNiid do :weU enin^h iwich oqij Adverifarieo :
W4i9n weare iiii^i£t\im^ then the Lord eSpeAs
chap wbtihould be^of Meak^Spir its, rhongh^wcfind it
many-i c ImeBiiuiue cohcrAi: y througbitbe pride of mMr
b^drUA '. ^mauyfi intti : are.i very plai^le ykli/tH
theYareiQ:>thefSun^fhi^ of profpericy, bmwheii
thin?9.go>cro&>) Jtri^ea.che»hand of God comes ^ar
g .inft tncm xo-crofsichCTi,. it maket them mightily
f^watd : amd fbJei timejofiickne£s^ many chat are
b&(fAti fplrifisiwhenthbyfriiahealch^ yec if4;heir
bodios be 4iitdBipd0ed wJtnifiokflbis,.'ihey aoeiQore
froward : Oh / charge it upon thy Soul when thou
tn^upod^l^y: Gckd>cd;i andia;ir£ xxAtt isL thy eftate,
6h1 Ateh-GodibmsiupoDmeitQ^afflid me»: sca& co
rii<»riieoiiaie. Ht ixAift notlbc^ .wlirbjiis ft$.i«nhftHr iSeas,
ipifrs^'chlatcheydBeilaiOQcbw bttti^Teiniltttft
iheith«jiiis^ouliDg^.liUfcwiifin Codsi teri^
^fehvfij mh^tntteoHcarHs.
peft itipon m then we a ufi: be the itinre IhiCKKlu
£ighcly> Anochec lx>rc cf people chat fliQkild»be
more meek rhen any is, diofeat heretofore hive
Imown Mrhic trouble of Confciencemeanc^ . i^; thore
be any of you that have ever kfi^wn what troobleiof
.CqnCcience hath meaiff« me thinks ybu fkouldbe
: n)eekned all the dates of y^oiffjivesy For ityouteare
been acquainted ^th trouble : of . Confdefice^
thea you have been naaife feofible .of.chejruB-
4erful guikmefi thdt is iipon ypuR fpicitrraodthe
Wpndemil things that God had to. charf|ie :yiMir
SOuis wichal,' cmn G6dma'de you fcsifible.catche
jnfinit need that you did ftand in of his mcrcy^ 9ml
M^iil you be of fro ward fpirits ) That theLordhicb
made you fenfible of to mucfatneed^iuckinfiiiite
mej^y as you^ Souls have^' if .ytai have bcn^^
quainced with trouble of Coofdence^Xft^pofeyou
could not be often fet into Gods prefence^ giving
up your Souls to God, and defire Gods mercy and
pardoa wfaatfoever become of youv JLocdi jJk^WiCh
me What thou wilt in this worldy \fio!mafcceii\vlMC I
fuff er^ fo be it, my fms may be but pardooedi .4iud
(he Lord may be reconcilea to my Soiil t> haft tbm
aevet thus pleaded wkh God ? Art thoucbusr^o*
Hra(d toward thy Bcethrea : UThac ham youAiCh
knowlcx^ of G6/s]goodne£i^ in forgivi{^.y.oibfiaiif«r
By thoufan 1 Talle..cs^ and do you catch your Bror
thers by the Throat upon any kctle oiEbnce : AU of
^ou that ever knew what 'tni;d>h ;cf .CkMiicifQCf
3seaiit> koow that GbdipeaJcrco youa> d'calsallMd
:o you'for ever toiieiof meek kBdi|uiec Spkits« . .
I -
Ninthly , And then anorfaes fort lire chey that bavf
!Vi>ttnd<iUce of Meeknefs^to ihem£elvcs :.. chtre^s %.
;restt deal of 'Keafod they Ihouldbfe Heektovwda
xhers,tbat tref fa bsady ro be piffeufhreunto oilier «:
£ others fhould taktt^ advantage? agaiuft xhe^i .«iul
Meehufi, whom it conetms
-«ii<-
have tfaeir paffiotis alwates up when Chou doeft ma"-
nifeft tby weakncfsj thou wouldeft live a very un-f
comforuble Life ; But that we&all makeiue of
afcernrards as a means for the helping of our Meel^
Qcfs^Baaiely to ConGder of our own meefcnefs;
Tenthly,And thof^ that are of difierent Judgments
from others, and muft have others co bear with
chem becMfe of the difference of their Judgments
chey had need be of nieek and qviec fpir its^key had
need indeed be willing to be Servants to all men in
<mythingchat is'notagainftconfcience, there they
muft be Servants to no man j But fuch men as are of
differenc Judgments with others^ perhaps different,
icoffl the generality 9 themoft Minifters, the soft
Godly i this is thy condition^ that thy confcience
doth piic the upon fudi and fuch things wherem < I
%) thou doeft differ from the generallity of the
Godly among whom thou liveit* And thou art
not aole co fee the Keafons and Grounds why fuch
able and Godly Minifters, and why the ftate ihould
do filch and fuch things, but thou goeft on in a dif-
ferent way from them but thou art troubled and
alidedbecaufe there ts fuch a^difference : Bitt now
what an infinite unfeemly tiling were it for fuch a
one that muft expedt to be born withal by Mint*
fters, by Magiftrates^ by thegenerallitv of people^
and yet for (uchaone co have a high, haughty
Spirit^ for fuch a one to be of a froward Spirit :
(nac can bear nothings Cenainly, fuch are not fit
to be born withal, chat when they know their
jðren n.uft bear fo much ^th them, yet they,
can bear nothing therafelves : ThoU (houldeft makcj
flusufc, the Lord hides from me that which myj
Brethren fee, for chou art to think, it may be they
« more than 1 do •, J cannot help it for the pre-
tnt, buc for the mean time, that 1 am of a different :
I
' 1
440
Meeknep^ whom itcanctrnf.
Jtt4gnient9 I (kould defire chat they would bear
Vich me>, therefore I will be fure to g ve no oiFeoce
in Uny thing elic to them : I will obferve them
in all other waies^ that they (hal be convinced that
it is not through ftoutnefs, and Aubbornnets, but
meer ly out of Conf cience. And therefore they (hal
find me as gentle in all other thmgs as poffible may
be: they mal not bear with me in other things, bue
ip ijiofe I wil be ierviceable to chem^ to do them all
the good I can. to bear anything of them. This
I ffliould be the difpoficion of all fuch that fliould be
of differencjudjgments from others: But we find it
quite Contrary*
Now thefe are the principal forts that this Ex-
hortation beloiws untOj that I am now about for
Meeknefs : but nil 1 confef s the main tldng is yet
behind.
CHAP.
1
I
I
L
Means t$pt And kee^Meehufi,
CHAP. CXVU.
^ikdnf of ^Meekpefi^ i. Vrijea. 2* ^J^pnavtbe
Conjenattt ddyfy. 3. Ve Vumbled for n^atH
pdjl. 4w beware of ihe bijginnhw! of Vafftoiu
$. fSfoi^e account to meet mtb VrovocutUnu.
6. Cojffider ilby VraHty. 7* ^Z(fep feace^ wuh
QoJU 8. ^^pmmber thU. nothing . can be vpet
done inJbfigeir» g. Tnrniby affy^ionf anotixr
way^ lo. fBetvare of many bupneffes. ij. ^e-
prareof Curiofiiy. 12* ^convincedilH better to
Suffer then do mrong. 1 3« Tif^ the Veart Stirit-
ud. i4. ^MukMynot woras^^ i$« Study the
Word. 16. Setbqoretbee,li}e.^xaiHtkofax
Saintr.
NOw you wil fay 9 what fliould we do ) Many
things have been laid for the ihewing tho evil
of paflion, and the excelle&cjt of. d<ipt'G£acr7i6f
Meeknefs, and the abuKidanc^ g>i good it might d(il9
Oh that we had this Grtoe^ what ihduld wedo for
the obtaining of this Grace of cdteknefs ^ Por ijoh
deed, Imayfpare nu>cives,,becaufe all that haih
heen fpoken already a^6 arguments and perfwaftve
motines,: The oiain thirg M.all> it vis the means.
A ' «
M£A:NS. I.
I. It were a good way. for help if you wpuld
fetahlgb price ttpohthe quicxftefsnfvyottv Spbti£%
that you vraedA Aot bceafdy deprited of the iKeec-
ncfsoCif : yourfrowatdypaifionate people^ th^
do make nothing of the quietnefs of cheir Spirits | !J
I they will loofe it for a trifle, little things arel ;
^caoi^ to.get.frOm them tte quiettj^fs o£ their
^^^^^^„,,^,,— ^B^^— — ^ ■■ I ■— — I ■■■■■■■ I I I ,
A^ Meaks to fft Mhtf nkikntp.
«PS"
Spirits and hereby they fliew chcmielvos to be, of a
very Ghildilh diipofition^ : If a Child have a piece
ofGold^ bring an Apple to a Child^ and you may
gee away 4:he piece of Gold; fo, thcquiecnefs of
our ^Spii^ics .we flionld account it better then al
Richer and flial any one by a word (peaking ^ec a*
way^the quiet of our Spirits ? God forbid we ihould
flicw cKic felves fo foolifli) you have heard that
God fees ak bi^h price upon a qai^c Spirit;^ and there-
fore w^ ifhould fee a high price lipca ic boo, and
therefone i^efoUe .wich tliv. felfe^ through Gods
MisrcT): I findniy f elf now that \ could bear Croffes^
and I find a great deal of cogofort in this temper
that now Ibavc^ Well^ itfliall be Come' great mat-
Mr certidnly that fiialt make nie loolethis. It fhall
cni^ me:4ear but I will kee]^ it now : If a Friend or |
a Neighbor give a froward word to you^ db you
prife the quiet of your Spirits fo, that you think
there ik no more good in thac^ then there is evil in
theb^a^ng/ofriiCrofs^^^ord: If one ibovld throir
&itjaBme,'anAIl{adaGoldenBa'U in my Hand,
4u>uU|Lxb)r6a;t^at atliimi^ Wcauf^ bt threw IHrrat
me :* othebs4oidilqiiet y^fi' they do not know the
orioe^oi a ^uiet^Spiriif, and they have nothing btt
^Diitcotbbrow-iiponyQU, as foon as^ever they ate
Angry, th^v haveiuoching but rbpr^hes to can tm^
ontne, andfsowardfpeeches^ and froward wor^,
they tiave no other weapon to help themielves,
they have unquiet Spirits, and they think that you
do not prize the quiet of your Spirits anv more then
^bey : Some raeiv and «Womai never knew in all
#hetf;liV9S jviut -ithe^ f^eecaefe of a quiet Spirk
iMatnt; androxheop are iftene Families that fcarct
ever m' their lives knew what it 'was to injoy one
quiet wtek in a Fatniiy, I but you that bare Families
toathave kiiown the fweetnefs of it, yottfiiould]
not^fQ ^afily b« diiquieted as theyarerhtt know 1
t^eaw togtt and ktep meekmj^m 44
I — — ■— __^ — I ^^ - - — — I I — I ^,^^^
DO better, and tlieref re it is not fo much wonder
that they are io : Oh prize a quiet Spirit at a high
rate» and be willing to luffer much forit, {eekaf*
cer peace> and follow after it, it is worth the fyf^
feringmuchfor it> becaufe there isfo much good
inir.
MEANS, II.
2. You think ir a hard thing to over come paffion
when you are Angry : Renew your Refolutions and
Covenant with God but for one day, and when you
have done that, then the next day renew it again,
as thus: I find I am naturally overcome with paf--
fioQ^ but when you r^fe in the morning think but
thus with your feivcs : Imaymeecwithoccafions
this day to difquiet my Heart : I have had experi-
ence, t^at though the day hath been fair in the mor«
nfng, yet it hath been foul before night: I fee I am
weak, a&dlhaVe promiied and Covenanted with
God againft ic, but I have been overcome again.
But iflcannot do iof or a day, . I will Covenant |:ill
note, I'will iiowbind my felf in Covenant 'with
God thait' til Dinner time, whatfoever falls out,
throii^h bis Grace, I will bear it quietly, and if I
be W7on^ I ^Ji plead it ar nighty or, the next
day,* Now if you have any thing fal out that harh
croft you, and you have born it quietly ,y ou wil find
a mignty deal of fweetnefs in it : and if you have I
born it once, cheh after Diimer, renew the pr omife
Mffin, thac whatfoever fals not I will bear it deli
»toi>ed, andiwillrarhei: plead my Caufe oejct
morniag, then 1 will Anfwec &i a frowatd way thk
Bsght^ Now db you think thi^fucfo a bard matter,
to be tici oiie iorenoon^ or an afternoon t6 bear
whatfoever any Bodylhould do againft you to pro-
vokfi viau: that vou Wculd not Anfw^ them ifa^l
■ n il. ■ ^ !■! ■■ ■» I I
ISeans ofmeeknefi»
laflioQaceway ? If /ou have cryed ic buc one day
huS| then uy ic another day, yea, cry it uiiclil we
neetf again this day fenniglic^one day after aaocher>
ind fo what niav be done in your Family^ 8c put oae
another in mina of ic^ If you fi^fld paffion and anger
to arife^ what have not you Covenanted this cby
with God: As Chrift (suth^ JVhaH can you not p^atch
with TM one hour ? So I may iay to you, .Cannoc you
be Meek one forenoon } Itchere be any wrong done
ic wilbeaswellforyoucori^hc ic afterwards: As
^botian Caid to che Atheniant upon ^Ak^anders
Deaths Oh they begat} to be all in a hubbub upon
hisDeach^ faith he^ beftill> Ifhe be dead co day^
he will be dead to morrow : And fo, fuch a ODe
prongs me thus and thus, if it be a wrong to day^ ic
will be a wrong to morrow, except he bach repen-
ted^ and if he hath notj then you will have as much
caufe CO feek to right ic co morrow as co dayi and
cherefore there is no neceifitY chac you ihould be
pafTionace one day, and ifthiscourie were buc cry-
ed, I do verily perfwade my felfi as the Apoftle
faith of the CormO^ianfin another cafe^ Thju: he
had Caught them tx>iih a Voly Quile. So ic would be
a fecrec kind of Guile^ to gain upon che heart co
overcome paffion, and if ic were buc done a Uccle>
ic would noc be f o hard co otercome it afterwards*
MEANS in.
3« Take chis rule> and ic will be of marvelous
ufe in chis and other cafes, if you would overcome
your paffion qnd be Meek, icis noc enough for you
CO let upon refulution,but you muft be faiimbled for
what hath been paft, and mtheifcrength of humilia*
cion for what hath been pa ft you muftfec tq^on che
contrary Duty and Vertuc.There is a great miftake
of people in tntf, they perhaps may be convinced
Means of^ meekneji.
Irliatiuch a thing ought not CO be done; well, they"
wil refolve CO do ic no more, and lo fee upon the
' contrary Duty in the Itrengch of refolucion, but not i
in Che ftrength of humiliation for the tin we have'
commitccd, now this is the Realon why rcfolution
doth fo little and comes to nothing, becauieyou do
not go on in| the ftrength of your humiliation for
what bath been amifs heretofore, I do not mean the
flxength of your humiliation, foasto exclude che
ftreng^ofChriftandPairh, for it is the ftrencth
of Ghrift when Igo on in theilrength of that Grace
that;I have from him ftil, as dcawing ftrength from
Chriftintheexcercifcofthat Grace, forYo there
is ftrength 4rawn from Ghrift, not only in the ex-
crcifc of the mediate aft of Faithi but in the exer-
dfe of the immediate aft of Faith, butinthp cxer-
cile of every Grace of Chrift, So the heart muft
firft be humbled : To be humbled for fin in gene-
ral, would meeken the heart exceeding much, if
cbeLorddidmakemy Soul fenfibleof cheevU of
fid, it would very much meeken my heart. As t re-
member a fpeech of Seneca (faith he) If fo he
%t)^hors he wrar^ling one rx>tth another ^ tf4bere
nweanoHt^cry of fire m the next ftreet, omeerbyy it
would mal^tbem quickly to leave wrant^f^ one with
anabery ittpouldtal^atvay their railing on& at ano^
tber: So when the heart is on fire with palBon, if it
could be humbled for fm in generally and l)e fenfi-
ble of the wrath of God due to l\n, andconfider of
that fire, it would help againft the paffion. And
io he hath anotcer fpeech ( even a Heathen ) to
the fame effeft, faith he. Wloere a great fear doib
dffeaty therein no Uifuretohefiriving with leffer TS-.
qSZf. So, if the heart were troubled for (in, and
Sofieffedwith the fear of Gods wrath that fin doth
eferve, it would never ftand ftriving and fttug-
lling with leflierjevils} Humiliation in general is a
* mkhtv
lAesnsofnueknefi.
hnighty meaas to allay paffion, buc that I do noc
aim ac fo iuuch> buc Humiliacian for the parcicular
fin, there is no hope cha: you can be delivered fromi
pafllouj or can be L^l^ek^ cil your hears be throughly
humbled, bitter things do purge out choler, Pfay-
fitians do prefer ibe many bitter things to purge cue
choler, and fo the bitternefs of humiliation^ may
ierve to purg€ out anger. We read of the Ifraelitesj
that they were very frqward with Wo/e/, and be-
caufe they had npt been humbled for their former
frowardnef s, they fell to it upon every new occafi-
on. So in 'Bxod^ i6. 2. They were hungry «nd
wanted Bread, and then they fell to murmuring.
And again in ^xod. 17. they wanted Drink, and
then they fell tofrt>wardnefs, becaufethey had noc
been humbled for their murmuring^ paft } Humili^
acion mortifies it at the root, as that is the time to
gee up weeds v/hen they are moiftned at the very
root, and not at another time when the ground is
dry : So when dhi heart is humbled for a nn at the
root, the bitter tears of repentance, if it pluck it
not up, it will mortifie it at the root. And this Hu-
miliation muil be conftant, fo humbled, till yoa
find fome viftory got, it is a way that men ufe with
wild Beafts, to keep them mucn in the dark, and
tame them that way, by taking away their flcep,
and keeping them in the dark : aud it is the way to
tanfie the heart, the conftancy of the work of humi-
liatioQ^tben the heart wil be broui^ht to a Meeknefs*
When the Lord hmbled Sauh and call him off his
Horfe, and troubled his Spirit, he that wis of a
boiftrous Spirit before, came to be of a meek, and a
quiet Spirit afterwards. '
- MEANS
r ■ 111
MEANS J V,
» •
4. Anocher Help unco Meeluitfi againft
Faifion IS chis : I'ake heed of the iirft beginningi of
FafBoo. As if a maa were poifoned, if a man felt
foyfaa begin CO fwelUn his Bodf^ che way is noc
i to delay^ any cia\e, buc prefenriy co lua and ciflce
fome Means or och.er^ uke SaliecOyl^ -Off fomwhac
prcfencly : . So whox chou bqgjnnieft co be in a |^tii-
OQ, 4od CO f wellini i(» theacfaouhe^imiefttolifi^ell
vid& poyfoq^ aod cboiliiadft need take fontii»4iiit
f refencly^ eUe thctt kaoweftnot what, dreadfiil ef- \
xedsmay come: a little Qbtog wiUqueoch Fire-when
tbeFireisnew kiiidled, hut if you ftay a while^i
then Buckfscs of waccc wi^ oite do'ic, though ^Iktie
water xift out of ai£oi?ringff iaarjr 4o k at firA : <86
iBaaytiiues^ jf med 'did £uc. apiferve the bej^miing
ofpaffion, they ixughc put k out prefemfy> bUc
when k is ccwcimied, it da a.aijghcy hard thing to
puc k out. As in a Keayer jrhen it bejeins, if
i wife courfe betaken, togotJOtheiPhyfirians'tre-'|
kncly, k m^y be helped prefently, but if you flay
tillk hath got ceo po ^.er over y ou, cbea che Phyikf-
Vi tels you, it ^ il .coft y oamore« In Vrov* k 7* 1 4«
before lean^j off oM^ntion before it be medkd .vinth.\\
There are niany Neighbors £al one, now if in the be-; .
{inning there had 2>een fome wife men to mediare;j
etveen theii^, k would have ftayed their Ati£6y
but when k is continued, and the/ ^ .on to Law
ooe with another, thcyxome co ibe both- weary of,,
one another^ and know noc what co do. Thefe I
troubles chat are among u?> one would have .
thought they might have been eafily remedied^ and
Viieed^ bad ti^re noc beena deiperaie deiign dri^ |
ven on, otherwifie no dif coiltnnt that Was of lare on ',
^^B
eirhej;Tide> bue mighc bayebeen taken up, biKuow
it is paft che wic of inaa tothink of wales of recoQci*
liacion with fecuricy, and God mull come in an cx-
•Itfaordinary mannei:. to cive us Peace with' fafccv.
And ic is io wirh.paffion bee ween man and man, ific
belcfwionea.iitclc while ic ^ows defperare, A
mj3in looks upon. bis. Neighbori and- Bcofher, and
I rbinks bisLCOuncenaace is not io ch^^rfuil tow-ards
l^im.a^i(Wasw.oncj:obe> Weli^.andchat nukes a
litl.lei boy ling in his Spirit, anduppn thac perhaps
M IJPi^d Ucclelowrinfi|ui)Qnbiis Brotherilcr a^er
£Ominuanc^hen cherebegins coarife fome fiirinifts
Qn^^ofauotjier, after furniifes miiinteipretatibn (£
pne.apotbersaAions^ afcer^niiGnterprjeratioa^ vhea^
others .perceive a Axangenefs, then there is a caret-
:agie.o£ichistjtie,. and the other tale to in.cenfe one^
canorh.er# and afcw they; ar6 fallen one that wslv,
rtbcn tbey coniccofpeak fome irard' words againft]
!9qe another^ andmfterwards they do fome ill ronit
(p <>ne aqocher, and after fome itw ill turns^ e^ca
to rnakefoch breaches, that all fliould take notice
'of it, apd their fipirits arerirpeconcilable. Thuk
it^egihs meerly, after fomelopks, meerly that tbej^
h^ye not that refpe(i to one another as they were
wontitpbav* from little fparksoffire doth the fift
cpipe^ Youar^cocakeas great care of the beginsii^
ofjinger^ asyouwouldbecarelul to quench a lit?
tie fparkpf firetbatisinthemidftofagreac many
B?rrel$ o£Gun^powdcr. I remembei^jAf^rrf^nbii
writings tejs of two of ^he Dukes fonf of fF/orence^
bayiqg been a huntings there wasaconteftwfaofe
Dog took bold of the Hare firft, and on? he would
iiave tlc^onor of Jiis Dog, and the other the honor
.of ;bis Dog, 8t fo they began to be in a heat one with
ajwther, for^b/c honor loiftherDogSi andfromheat
^pw to words^ and from words at length* one takes '
^sSwQtd aMnins arhis Brother, and runs h^m
^
Jieans ofMeekne^.
inco the Thigh> and kils his Brother, and the Ser» ;
▼tiirofhinichatwa^kir<lhe feeing his Mafter kii-
led^ draws his Sword and runs ac the other and
kils him ^ it began fo Uctk^ and yet this was the
efleft at length* And it is reported by Camerarmt
of two Brothers, walking out in the evening, and
{eeiog fo many Stars in the Firmament, one of the
Brethren was a Grafier, and faith he, would I had as
many Oxen as there are Stars in the Firmament, and
£itth the other^if 1 had a Failure as big as the world,
Vrhere would you keep your Oxen i he anfwered,
Ib your Paihire, what laith he^ whether I would or
n%i Yesj andfo they fel to words, drew one up*
on another, and killed one another. Thus you
lee the fiite of contention £rom a little, rifeth to |
a great deal. As Milk upon the fire^ when it iahegins
toboylup> you muft take it ofl^ creUe-ypu will
have it all in rhe fire : and fo when you Am Pa(S*
on begin to rife like Milk, look to it then and qake
I k off the fire. It is a dangerous thing for a Man or
Woman to be ingaged in an angry fir^ it is m hun-
dred to one if ever you come ofF well^ ;he(e is
(carce one of a hundred that comes offthen^ and if
you will watch your hearts well, you may per-
ceive when it begins^ you ma^ perceive confufion
and difiwbance in your fpirits, and ^rou may
perceive it by your voice, wh^n there is the eleva«
I lion of the voice, though you ftandneer one anp^^
jihcr, yetyou lift up your voice, aujl fpe^k as'if'
you were at a great diKance> andTometimes from
thy geilvre and alteration of countenance, ib y^
tmay negin to perceive the r ifings of Anger* As ^So'i^ !
araexy ever when he began co be angry^ he woutd
be luce to keep down his yoicen that is thq
fourths
I
Nanv,.' . --ME'XNS.'
\ "
Uumf if mehmfi.
thga l^dft M Blalicious^ afrowaK^s vile Heart, at
otliec$» fcmciubring what thou wert ^efoK ihj \
cottverlion, fliould make chee ]^ieek towards others i
ili4( at« not convinced/ Yea, towards thole that j
4C< cpaYertcdy God not haviag givea them ihact
S[>wer over ttjeir Corruptions, as he hath to thee»
udfo the Argument oiSohmon in^cdef. y. ax* 22.
SolMion Realons after (he iame manner from the
common ftaiUy of men, Alfo takg no beed unto 4U
words tijot 4itt Q>okgn, koA xiyou hwr .thy Ser^vam
curfo^jet^. for ppentime^ alfo thine onm Heart hjMw*
etbtlMfX&q^thYSAfliks^^feba^ carfid^thersy (akh
be, dQiwt^ai^h^toTvprdff f^r tUnt own Cor^ti^
encete^s ^jeeti?at tljou ha^^fpohpi^^fM of others^ And
this Arguoient of thine own ronfcience will tel
thee that chouhaft fpokein cvilof others* Andthis ;
Argument of thine own conscience will tel thee, that j
tho^ haft been guilcy thy ielf, and halt done chac-
that will pr of oke others, fliould be a mighty means j
to mike chee meek towards others when others
provoke thee« If i'Q be thf t paffionate men and
women would have f branch command over their
l^piiits wh'h any thing provokes them they could
go afide and coniider, Uh> but have not I proToked
others ) mvenorlbecn ready to provoke others
upom every occafion, to cakp pet at every rhingi'
Why fliould not I then bear witli others wLen they
provoke me ?
MEANS, YIL
y. Another help is tl^is, and that is agreac help
indeed, .that which hath been hinted divers times,
id therefore I wil not be long upon that: The la- [
ring to keep peace wkh God, Ihat lipoke of ia
adling the grem: Fain: of Reocmciliatton "^"^"^
n^jk
^■AM
I 'Mtm^ifmetknej^m ^^^
Goi^ kt&p buc theevldfeikces of tby petce with God
£oiiBd> ondic willtnakc chee co be of a quiec Spirit
vrktk all the men in the warld> if there be not a
fcoldiag caaCcikntoc wicfain, ic will keep thee firom
fcotdfug with o^tBbcsy if God be not ^At^ry^ k
will loeqptbee from beio^ Angnr. in Vbibp. ^ i^
Mirk what the >^)oftle ikith u)eie» tte^cjument
tbat he iMtth^ ^ejoyce inA^ L^rd nUxwe/^ mid^Mt^
I fay, Q^ytr> Mark then what foUow^si Let jmtt
moier^um be tgrnpn to ^XLy This wil be the crafe-
tjoente of it, if you can Keep your jiff with Godi if
yoa be abk to look upon the Facet>f God with )o}r,
and all peace between.God and yoin: Soubj tlien
this wilt follow^ 1L6UT moderation priU be kimm to
dtmen^ you will be of moderate and qfiiec Sphrks i
tfaeReuon that there is 4io moderation inthecar*
riages of mAi and Women towards one another^ is,
becanfe yon bave tit jcfy. Saicfa the Apoftle in
I Corinth* t$. ${• vexfe. /Bjf your ^l^fjoycn^ I die
dsyfyf Certainly, If rejoycwg in ChnfLJefm^ will
inaMe one to Se dayfyy then u wil inable one to put
2wroiig« Tte Example of Vavid is very remark-
k for this, ki ^Pfabm^ 57* No man mort provo-
ked then he waSp and at that time by a wicked in-
ftmnie&t, by ^^oigj that fought to do him allinif-
chief in his Life^ but* mark what ttuiiccs Vavidf
Spirk, ^o^^ hehadfoimhttbdo nnfchiefto77/2-
nm, TXt^iei fiiith at the 2. verjfe^ Thy Tongue de-
ni^ fmfchief. fikg a jhatp ^fcr^ viH)rt^g deceits-
fiiln^ wouhn^ifl^BmlmoYe then goody and Lyiw
i raxheribfn tofftak^P^f^eoufn^s^ Sehh, thauloo)^ c
dUdevourinsg vp^ofdsy Ob, tbcki demifulTongue. See ^
what a provocation ^vipoid hod , But liow what
teieted his Heart ? Verfe, 8. But faith he. Ikon
mtagreenGlififetreetnthe^fhfifeof qad^ ttrujiin
JAefMbn^ efQ&d fortify tjfjtf w*r, lt»ill pralfetim
JbirMr, becMfefhoii bttji done it, ^andlvrittviraite
i
. Meam of meehtej?.
: \
\
on tby^a^ney for it k^d before thy Saints* This
is that thapquietedl^^a^d, whea Votg didfpetkfo
b itteriy againft hicr., aiid Co iec orhers fpeak bkceir-
ly againft chee, choiigbbis wocds be as a fliarp Ra*
foir^ yecifchoube able CO make ^\% chine own^f in
die. Sii^andp. vei:fes^ .^But t anklikt agrtm OUve
Tree in the ^oufeofQodj Itrujt in ths mercy of Qod
fait errand ever, BleffedbeGodlinjoy Peacewicb i
Godi I^am oi a green Oliw Trea in hk ^oufe^ And I
liak^e the mercy of Godcoccuftunco, and therefore
lee them do whac they will. The Argument like-
wife of the Apoftle to this pm^ofe, cheaffurance
of Gads mercy, and God^Xove, in ^Epfccf^4.gi.
LetaUbi^ternefiyandt»raii)9 wtd clamour x and evil
f^^Vgy be pm axx^ayfjrom yon mth all ^aJice^ a^id j
be ye kind one ta another^ ieAderheartedj fargivit^l
one another, evm a$ Qod for Ch/i^xfidfe bath forgi^^eu
you. What is the Ai^ument why you fliould do all
vchii, \^EfuenafQt)dforChrifis S^hathforgi^ven you,
keep, but this^ >and it will piake youklud pneco-
w4cds.ano£her> jindmrdth^ andcli^ourj andevitt
^^l^i^lfj-willquickly be done away.. The Exam-
ple of ©^^id is very. remarkable^ in zSatn^ 19^ tz*
And DavidJ^siJ^: tvhax have IM io.pi^i^>y<fifj ye Sons
of Zecu;ah; that you fhould ,thk day M adiverfari^/
iintoine, Jhall there any man be, put toDeathff>is day
inlfrael, for do not 1 kjwpo that 1 am ^k day ^ti^^
ofuerlfrad- Shimei, He had railed pa him, at^'
now A^hen Van;id was eftabUJhed again in his King-
domcy they would have bad ^afvidto revenge him«
£e^f upon nailing Sibimei. SiithJDavid, Mo> mark
bow he carries himfelf void of alirevenge^ faith he»
Vo^not I kpot» thk day i^tlam%jng overl^rah f
This fatisfies him, this is enoi^^, rbeLcM:d.hac^
i^sen pieafdd toreftore meagainto my Kinj^doin^
this fati«fiein\e, and therefore I can eaUly fucupt i
cbh^wjcong^ SpQPwifthySoulkeepsit!s^peai;<;w]tA|
lAeans ofmeehufi.'
457
Godj if chou knoweft> and arc able to fay, Well^f
che Lcrd hath been merciful tome, pardoned my
fiDs^ lamthisdayaChiidot God> and a^ Heir of
che Kingdom of Heaven J why Ihould any thing in
theWorld trouble me? If God hath given me this
afforance^ that I am an Heir of the Kingdpoi of
Heaven^ why fliould I think of raking re venge for
any thing in the World, I am this day an Heir of
Heaven, and a Coheir withjefus Chrift, I have
enough to fatisfie me*
MEANS. VIIL
. » * . « . • .
8. Another help iji'this^ Convince thy Heart or
tliis things that tliere is nothing thoU i^anfl; do in
Anger, biit thou roaieft do it better out of Ang(?r }
thou cailfl; have thy mind in nothing in an Anger^
but thou may ft have thy mind, andoecter, out of
an Angry fit, and therefore why (houldeft thou be
Angry i Truly, Confidering the great danger there
is in Anger, one would think it were ones Wifdom
to make ufc of it acver biit when there is much
need, but how then, if I can conviiice.y ou that you
have no need bfir,* but y oil luay dotlie faifie thingi
without ic, that you would ido with it, \^hy flibuldi
you medje witliit? Confider you have your Anger!
ftirringjWhat woiilil you do in your Anger > I would
rcproove fuch a one that hath a<<ie amifs, you may
do it without Ahge^r, ,%(^dre nbiffo, tfo^ Sfirit of
%ei^«e/>. Your re proof e (hould bp as i?|!yfick>you
do not ufe to give Phy lick fcalding hot, you may
reprove your Husband, Wife, c;:hTld/'qrSer.'anc
Without Anger,, as vy dl as vyith Anger. ' '
1 :
yvduld corre^ia them, you rt'ay jcbri'edittliem wich-
iJui Aiigcr,''as^cla» with aoger,' Socrdtef y^ouW ,
Ooo a ooc
,1
(ifrntknefs
• T n
iiot cottb^ ^lafd m ai! At^er, ic woUld b6 thott 'bl
cp be your fUry, y biir Sfervifat <ir6Ul4 tluaH i* To fee
tacher from yovu^^ry then fi-6iil his fault ^atyou
t 4o
- y^
^ fion is over} the^ in your pafUbn,
What would you 4b fUrtlier id ydUr Angtt)
Woul4youdoany fpecial Setvi<:6 fdt Go4 ! A6d
youfayj aqger willquici^en me* Satcb che Apoftlc
ta I James, 29* l%>efFr<2)&d/^^a<:<:0/nf{i()ftef^Mt
«&e ^jditeoHfri^ «fQp4i God will not be behofcUiu;
ro IheMatth of maiifbr itiy tMqg, Ic SvtH^ Spet^
iof aHeatlieni Thfc fbrtihide hach no need of Wrtt&,
h6iiQedbfGalldndbittbfh<itVi andtlhollet, bocic
Viil do wel etidUgh Mrlthotic Cbbllett
Again, Whac w6uldy0fl do mbife ? t WilVttaKe
Inm CO be fenfible of his Wt6!ig tbkt ll«hath iteiic
CO irie. You may do tWC tbo #itli«iit Aftigr, to
faith the Wifemdhy iri^lfrw. aj, 2a« V^^^^^wten^r
heap CcUks of 'T'tre upon bh 'Heka. 'tftat is, thou
ihiilc make him TenlQDle of ^iswfbngthfs Vay, As
well as any way 19 the World, i!hac ic will either
incU bb heart, as Coales bfjpire; or t^dtiblehis
^pint tlU he have made thee Re^icutiiiB, aad ixm^
and confefs his fault s he cannot when he lies to bed[,
flefep, if tibouconvincefthim this way, there is no
way 4n the world to mal^e a man duiet, co^cka6w
ledg his fault more tbenthis. I VTarralit^you h
wilpe trouble<t,fnfn^, if he fliaU fi^ ,dia£#oc
withftsuiding al the wrotiig >6 fifath done^othcc.
1 thou labouceft to do ttim al the good thjni c^nft^ ^
wiltwouWeifeun,
Mum i/* meelOiefi.
Oh}^. Eucfomft may fty^ f, hut Ang^r is the
Wbe^ane of the hearty and it may belpfomHmer and be
rttto, the An|(er o£ man Aid never do good vktout
clie dn^ oficlK^firft pnrified^chece^uce many cnin^
thic are^oodandPfayucal, if they bexrlac tmd, da*
rlfie (bme thaigi> andtakeaway all die dregs^ aod
t bey may doiome^good^iaiac i i: {^iLgiu cbemimc^-
lified^ tliey maydolmrt^ So^amgeriQayidogQDdif
dtfiied^imcnkek wl tfae rxob^i^ diesc e is jK>ct)irg]
thafeyoiid^lwymiaaup^dokinrUhcutAnge^ tto
k, A»iht it vkb Pfcayci^ when yon: Aoger ari*
feck>' get CO Ppajer, aodchiifie ic^ fauc cake.becd
of foakioigvfeoT f affioD till yon have 4^a(ified k,
ctok/«ill ^yttalwacEpwcifome time in mrdkatioii
b ti' ^ *Ui ^6i»d5 ^andvour own lieacc «rhac is fitcobe
diHie> «&d xillyouliave Brayed to God, thnts the
cteify^ng of Asgo:. '^Plutarch obfa ves this as the
fmy ^ ^IterBar rarnaK^it was aoiore r>ropeie|» tkem
td jmilwttMif^loihiiraaiicsi^ acoiiki jpoy^
f6fraIl?itb^^i^^>%«pons5 that they migktt: do the more
Sdf^ef^ fyteic iaich he, tibia weire moie^roper do
Ae^Baiftttriaiis, bucodKtsthatitved mose ovilly;
etMfjr fe^M^d t^ ido ^ iiiey livould carry /all os
vittx vftleff* < ' AFi>dImay domiichiyef chas .wiscy <»
^tas^ ttq^A of vaioc;i^:gi9mgithematoac^
ooev^lorv ^SawdieDyou imkie againft ouethlu ij
aBgry>yoU^illfM9£b»7(»ir:Ajin^^jaD^ chatis, y^
ipiBtoot^olplns;. im^a «^'f y^om caraioi.ispi^
(faeftrthat vrimgy on aiod^doyonciciiiics righi,Jbu
y dti #uel%t)^oy(fon y oi)c vArisifK> urit h-janger^ ^ - W e]^
|tHt^<>»(ldbea*fpec^ii9lpif you coold be om
jfiM^ofchis, cfaattfaeieisBoiiwiigthatwc can (b
jiti ^ger J Imc may be done beocer oiw of aQgri;^
MMMHOT
4^60 'hAt0m pfiHuhufi, ^
■■ - ' • •— • I I ■ — -— , (
m
. ' • MEANS IX. •• „ '
9* Labor co cum the courre of yotir atfeAionj
mm the channell of ypm affeftions anocber way^
at Phy ficians ob£epe ia bleeding, wJiea a manor
womaj/i bleeds accheNofe very vioiendyy cbe way
CO ftench the.bLoodi9, cb leccheml)lGk>d;iiii|(tocher
y einiSb chofe chac are paffionace^chey fhoald labor .
CO euro che channel of cheir afFeAion another way : . |
As for inftance, Whf c 1 Do J feel my an^er coftirj 1
Idc me tlir up fe^rs. nQh 1 lecmefaave thelear Of^^cj
igreaf God^. andche.JEeacof my iktbefois me. . M9th 1
Anger ftir ? lee me ftir up mourning, You are angry '
becaufe they have dode you wrong, jnourn few their
fin whereby chey ' have provoked God more i;han
yoiv ^ And fo for the affibdion of loTe^, cbey are^i)-,
gry wich you, laborco ftirup the.affefti6n of love^
we are called upon co lave our eneniies^ if we could
have loving hearts one to another,, that would caiife
Meekne£s, cheheacof love would cake away che
heai of ahgerv « As che fhinmg of che Sun. upoQ che
fire deads che-fiiie^and takes away the ftrc^gch.of ic
Soif wehadchCtbeams of. love one cowardsr 91^^
cher^ of love to God, and love co his Saints, che fire
cf paflion) che bafe drofly fire of paffion would ncic
4>e very ftrong. Yea^ labop when thou arc . cr oifed
to cejoyce in ali the mercies of Gi^ towards, che^,
net aloine,.. and^t iooie fcjoipcnc^,. fonne prpmi(e pf
Cddcfaac may fweecen chy tiu?arc, ^o CQ cjie word,
and unco che pronufeiand chew^a^d me^Kat^^.upon
"hepromife ca fweeten chy hearc, jand to rejoyce
y f oi)l^ and chuB by a^wile, as ic wer^»*choi) n^aift
m power xyver^chy^ affcfkion^ il^chott tap|():..^Ui:{i ic
other way. . As ic is a mJarveLousf bislp agamft 1^-
;an and bafpbemous choughcs^^if they could have
c ortor^houghcs, and turn cbtfir ihpughcs^atio^her
^' i\ \ ' away.
Ai€ans of meekneji.
^6%
/
way, not (o much co ftandro ani wer cbcir choughcs^
but CO turn to lorae ether thing* As wkh your Chil- J
dren,your Children are froward, the way is not al-
waiesco go gad fatisfie them, and give them the
thing they would have, but if they»are fuUen^ and
in a dogged mood> if you can bring fome other
thing and make them play, if you can turn the
ftreamof their paffion another way, it will be a
gteac deal better than to whip cnem, ic would fcc a
great deal the better, taking cbeni off out of their
fullen and dogged fit, to tal^cf them up that way,
and thofe chat aredifcreet in bringing up Children*
t h^ make ufc of this rulc^ when they fee Children
in a dogged iit, HOC tobeac it out of them, but to turn I
their fpirits anfther .way : A'$ we find by experi-
ence in Children. Soitiswich all our- hearts, fpr
we have all Childifti heatts> we are many timei ful-
len, andd^gged andfroward, anditis not oppofi-
tion th^t will help, but if we could turn oiir ai^fti*
OA^aDotberw^yxhisWculdhelp us.
^., MEANS X.-
^ Another rule is this : Take heed, of too much
bufmefs, do not pu^y6urfelves into coo many bu*
fiaefleSjChofe men and women i: hat ftave too many
Irons in the fire, will hardly fcaps burning theii* fin-
gcrs, ^ndthegoundisthis, becaufe f here is no bu-
Bnefs that you can undertake* but there isibmWhac
oc otter will fall out crofs init> you muft make ad-
cbant;o£'this. NoW if fomtking id, every thing will
fall crofs in it, then when we have a' great deal
of bufin?fs, then there will be multitude of croffes^
k is ufuall:, when Men and Women are very bulie,
IYOuprtfe.icly anger them, that is the reafon your
Uoioks arc very angry , come and meddle wich them
andpceijeiirly tfiey grow angry^ therefore do nOc
V-
«tir-
I - — I • 1 — I ' ' ^— — ^- ' : = ? ,
patyont fe If into a greater cluccin: of bulUieff chaa
Godcilsyouco.
MEANS XL .
It. Take heed of cdo much cur iofity) faieii ooe^
UlTould you not be an angry man, ht not curiotts i I
itaean curiolicy in prying inco every Hctle ciifng. As
no V in i Famil]r, if che Governor m a k^amuy be
curious and dainty^ and prying into every iircle
thing in the Servants ac every tttrn^ andu|^on every
fmaU trifle, it is impoflible but that they muft m
of very froward cempbrs^ and difpofitions. Buc
tioyjf if you i^ould not be angrv, yq^imull pafs over
a great many things, youinufc have a kind i^ holy
nefilu;enceofagreat many things, and pafs over,
and fee. andnotfee^ and turn a way your ears from
many thiags. So it is in that place oefore dttoted>
in ^cUf. 7* 21. we mad^ ufe of vetfe 22* btfon.
There the wife Man wcaild have usnot fo muck t$
to hear : Tdkg no b^ed unto wordr that are ^h/n^
there are many things fall out in a Family, tlMt
men and women ihomd take no heed uuto, ifa huf*
I band will be curious, and prying into every ching
in his wife, and n.ake as much tis he can of every
thing (he fpeaks, and fo the wife of the husbanil^
ahd Mafter of the Servant, there will be occaficm
to b^ provoked> but if the things be not of coa£e-
quence, rather let them know that you do not nke
notice of them, butifyouwillbetakiiifi notice of
every thing, it is impdOible bur there wu be t gcetc
dealofdifturbanceinthe Family.
MEAN$ Xlt
X 2. Labor to convince thy iSoul of this : That fc
s a grekt deal better tb bear wrong than to do
r~>
' f
J^tans of Meekrufi
wrdBg, there i$ a greac deal of excellency m iCj^aa
there lies the danger, not >7hen others fpeak againft
me, and do me wrong, but when the Devill ihall*
come and tempt me by that to be in an angry iic^
there lies the danger. And c>JA[/^in hark a v^y ex-
cellent liniilitude to exprefs this, iaith Ee, when
the Fowler hath fet a Net to catch Fowls^ then he
comes, and throws ftones in the Hedges to fright
the Birds. So the Dev il doc h not fo much care tor
this, meerly to ftir up another r o difturb you but he
looks beyond your difturbancej^ the Devill fets a«
j nocher to put you into a difturbance, that fo he may
Uakeycxi \n his cempcacions, in his nee, and you
ifliOQld think this when you are difturbed^ take heed
- of the Net chat the Devill hath on the other fide thu
Uedg, there is no danger inic if I bear the. wrong*.
MEANS XIIL
13, Another Help is this: Labor to keejp thy:
hem fpitituall. Take heed of carnality, and lenfu-
alicv, the more fpiricuall things are, chemore uni-
ty there is amongft them> they are as the beam$ of
the Sun, chat are of a kind of fpirituall Aibftance;|
[thdulands of them will unite in a prnMnniy and the
Horefpiritual mens hearrs are, the more they wil
lite m a punBunu . You know the Srars> they are
the inferior and middle regions > they are not
[bove, there is no Storms> and Teoipefts: So- rfie
Tcmpefts^ and Srorms of frowardnels and paffion
:ife, when i!iens hearts are'low^ when they are*]
in the middle region, when they .hav^ Miegoc< i
to the upper rejgion. Saich the Apoftle tk 'i^G^. |
rmcafnaU? yjoJiarcrwt^irifHoUy ym air car-- 1
Ij andyevoal^atmm : Were ye ^pirituailj there >
oiild be no iUch thing, Nay, it ffiay be faid o€ 1
♦ '
1
fome, chey dondewalkasmenonly^ bucasDogs.
Spirituals ^efiore rvith ihe S^it of ^eekjiefi ^Mffe
that are faUen, Labor for Spiiicualitv, keep your
hearrt Spiritual, and then there will noc be £urb
dregs of paffi^B in y ou. - *
MEAws, xrv.
14. Another Rule ii this. Take heed of mulci-
plying wordsi there is a mighty' de^l in» thatj m
(Proa;* 26. aii 22, 'ymJ ,\As Coalesateto Vumkig
Coalesy and Wood to Vire, fois a Contemivjcrnum
to kgndle Strife^ TIjc vrords of a Talebearer are at
vpoimJ^s ^wd they go dot»n into the innermofl parts of
the Helly. Ye fay, that words are wind, what
wind are they ? Ihey are. wind to blow up the
Coales of contention. It is a great deal better to
be filent, ifitbenotina fuUen filence, to forbear
•much in words, it may come from doggednefs, and
fullennefs to be Alent fo, ( but that 1 have fpokea
of ) hut yoamay fpeak fomwhat, but not in pro-
^okin^words, ^here is hrthiiig provoke? more then
wopdsy wroiij^sdonot provoke^ r6al injurfes, do
not provoke lo iduch as words do.
\
•• « J
MEANS, XV.
1 1
i;«>-Aoocherhelpis thi$, which tray beoEvov
gW«,ufe,.becau£e many ofyou have wfeak memo-
ries, .ftjDd cannoc femember all thefe, I will '
you «M tbatyott may Mmember, in^thac i^. !.,-■», .
ufe.5md fay U^ «rv«al Scriptureif ttkll 1 ffiall aamb
umoyon, kcvheoi bem « readinta when jaSoa
arifetb', Obj That ye could but have fo much Itbcc^
ry over ytouc owiil Hearts, as you 'c<?|iia get o-e hali
<|uarter of in hoar aloncj antt read over thefe Scrip*
Afffdnj of Methiefik
Corel (bat Iftiail name unco you, and often leid^
chem Dver> ic would be a mi^hcy help co you agarnft
paffioo. You know icn laid ot one, chac he would
fcav« the Greek Aljpbabec read over before he
would punifli iik offender* 5obefdi» choii mita
apaifiod, goandreado^er cfa«fe 8cripnires| you
may curne chem down in your Books, or Learn
chcm by Heart. The firft Scripture is, in Vrov^ 5.
3a. They were made nfe of before, but now I put
chem together, that they may be as a rule ro help
youagainftycurpaifion. V^r the f toward is an
abomination to the Lord^ but bis (^cret h with tbJ
%^iouTy Thou wouldeft fa'ne know thelecrets
of the Lord, that is not with the froward, but with
the Righteous. Oh, the reading of this Sciiprure
may put you into a ermbUng, leaft yon fliould fall
into a froward fit; The Second b^ctipriire is in
^onu 8. 13. The Vear of the hordh tobat^^ily
^rtdei Mid arrogancyy and tfjo ^Bvil way, and the
I frovQurd Heart da I baie. Thou art ready affbon
' aserer thou arc ftirred, to have a froward nfK)U€h«
kit with th; Mouths of many in a paffion, a^it^fs
with the mouths of men in a Feaver, many riicn,
(efpeciaRy f ul bodies) in a Feaver, the Phyfitian
comes in the morning, and bids them put out their
Tongues, and their Tongues a e all furred, and that
muft be fciaped all off, or elfe Other things will do
t hem but 1 ice legnod^ Truly, When you are in a
PafSon, youhavefacha Furr upon yoot Tofigue,
that hadneedbefcriped off with tbeKniffeof Re-
pentuntb^ Oh, Remember (his Scri^j^wej Ihefrd^
rvard ^^b Ibate^ I hi^e, I bate, you are &rowai^<i
many times, and you fay, fhilUbeat? aadihMlT
bear> Ibuc remember what is liiid in this T^kt^
Tl>t fr (war drouth IHute. Net tunks the reading
I of this Text IhotSld ftoi>yAtirMourk(d, The froward
ii^tkartifaniAoinmation to tbeLord, and^theftd*
J
466 ~MtMS of Uteknefi. I
vifdTd ^oKtb do I bat^^ You chink you fpeak racely,
when you have a £roward Mouch> and others will
commend you, God faich, I bate ic. And che o*j
ther Scripcureis in Vroa^. z i • 20« Jbey that are cfa
framardVeart ; are abomination to the Lord, but]
fucboiareupri^t in their way ^ arebk 4^i^f God
hath ho pleafure in chofe that are f reward. ]t were i
a fad thing for one co live in a place, in a Family^ i
and that no body fhould delight in rhem^ Truly, |
thole that are^roward, no Body delights in them,!,
no not God. And, then in Vrov. i6^ 32* Vfi^^atiii
JlovptoAnger^ k better then tft^ nii^hly % and he that
^utethhkSpirity then be that ta&th a City ^ Herej
are four places in the Vroverbf^ lay up but tbefe
for to medicate upon, you that are <Mf paffionatej
Spirits, And then in ^clef. 7. 9. ^e not baftyini
thv Spirit to be Angry ^ for .Anger rejietb in the bofome
ofTooUr. Aj^din^attb. 5.22. There Chrifti
makes Anger to bemurther, ^e that it Ar^rywdh
hk brother unadvifedly k guilty of jkdgmmt. As he
that kils his Brother is guilty of iudffmcnc, but if it
break out to his height ^ Thou VooT, be k in dagger
of Veil ^ire. Many mbre I might .Name but cfaefe
are the principal.
MEANS, XVI.
16. Now then, there is one thing remaineSi and
that is the fetcing before you the Example of the
Saints, and efpecially the Example of Cnrift, the
fetcing before you the Example of the Saints.
Sqfue will fay no Body can deny their paf&on.
Ves^ I wil^iveyou the Example of the Samcs foe
That or Akraham^ in ^ewf. 1 3. 8| 9, R^
ere what a quiet Spirit Jlkraham had. And then
Vavidf in I Cbron. 28* 2« He comes to hisfub*
jefts,
Means of meeknep.
jeStSj acid cals them brethren, ^y brethren, thus,
and thus, and fpeaks in a moft gentle manner, even
to thofe that were under Iiim. X ou cannot give a
^ood word fcarce to one that is above you, but
thofe chat were under him, he cals them Brethren.
And again, in i Sam. 17. 29. verfe. When his
eldeft brother ^iab was angry wkh him, very
pecvifli, D^jwwthypride, and the naughtinefs of thy
hlearty for thou art come dovon that thou mi^eftfee
ihe battel. WheA David went in the uprightnefs
I of his Heart, and did but fpeak to Qoliab^ that did
I defie the holi of Ifrael, his eldeft Brother, he comes
> tiffto him, and faith, I In^opi^ thy pride and the
I nau^btine]^ of thine Veart] for to fee the battel art thou
came down. Markthe29« verf e. What have I doAe i
IxtherenotaCaufe? And he turned to another, he
fairb no more. Brother, What have 1 done .^ Is ihere
not a caufe ? And fo the Example of Steven^ in
>4!f/,7. and the laft verfe. When they ftoncd
Stephen, he prayed for them, that the Lord would
forgive them, and fo fell afleep, and faid, Lord
far^ve them. Thou haft about thy Eares but hard
. words, and he had about his Eares hard ftones,and
I yec the hard ftones did not fo much difturb bis
i Smrit, as hard words doth thine. And io Vaul^ lA
i Qalaih* 4. 12. Vaul was before of a very boyflxoUs
^Spirit, almoft as. any man5 but of what a meek
! Spirit afterwards ? The (^aUt^ionx provoked him
' very much, and were become his enemies becaule
he told them the truth. But faith he, brethren, he
' m I am^ lamoi you are^ you have not injured me at
I aUy I am content to pafs by any thing, you have
I fpoken hard things againft me, and~ you nave joy-
nedwith falfe Teachers, and though you afperfe
me what you can, and take awav my good Name,
and indeed, they had dealt mucnwith falfe Tea-
chers, Godufed him as a greac inftrument for good
\ unto
4^8 ., Means ofMtekneJ?.
./ unto chen'i, and the Devil had nofuch way tohln-
d^ the good that VaiH had to do among the QaJa-
tfjianSf as to lend fa If Teachers to afperfe Taul,
and take away Vaulf cf edk among them, and they
began to liftcn to it, though they had got fo much
good by T^//, and were ready to (Pbicl{^outtbeir
^jex, and cryed, Oh, the good we have got by this
l^auli yet when falf Teachers came into their
houfes, and fcandalized Vaul^ they had almoll
gotten the heart of the people from TaiiK and be-
gun to fpeak of him as if he were their enemy. Yet
faith ^aul j ^retbrm^ 1 befee'cb you K' as I am% for
lamof )0u are J ye haw V4)t injured me at ally Yfti
cgonot defire my heart robe more toyoa then.itls,
1 am content to luite my felf to you as you can de-
fire, 7bu7jcwd not injured m^ at ailj buc come, Bre-
thren, be aslaai> come let us joy n together ftil,
and further the work of the Lord, and 1 am as your
hearts can delire, and whatever injury I have had
kt it all be buried ia Oblivion, lam of you are^l
you bu've not injured me at ail* And fo the Example
of Godhinrielf, in Misdealing with Jonai>^ Vofi
thou weU to be Angry ? Soin^ExoA* 34. Slow to Mr
ger. And in Vfal. 105. 8. 9. Buc efpccially this of
Chrift*> fee the example of Chrift before you, and
fee it before you conftantly, til you fina it work,
fqr we are co know chis^ that the Example of
Chrift^ doth not only work morally as an Exam-
ple, but >vorks eificacioufly) :by way of el&cie&cy,
{there is a great efficacy to work upon us. Byfet-j
tiiig Chi'ift before you, we fet h»m kefofeyouas;
t hpfe in the wildernefs ifet the Brafen Serpent before j
> them. I have read of a noble Earl^BwUrfiuti Iiisj
Wife did wonder at the qutetuefs of his Hearty ^od
asked him what couriiebe cook co quiet his Hfi^Xt^
and lb his Neighbors likewife, be gives ibcmchis
Aftfwej:, vhen any body wrongs me, Iprtfently
Meam rf mtekne/s. -^ ^^^
rurncniy thoughts cothe injuries that JefusChrift
hichfaffcred, ftith be, Ineuer leave from rumi- |
Dating upon, and rcm«iibring the injuriei of Chrift
until 1 find ray Heart wholly quiet j fo you IJiould
not only think that Chrift wfes meek, but . be »c-
ditatiRg and nerer leave fett irtg Chrift before you,
and thiftktng on his Meekntfs, tH you find your
Spirit ff Meek. 1 tnigh: fct before you many other I
Examples befides theS'criprures, i remember k is'
fa id ot^e^iZy he was a man without Gall. And fo
Theddofttfs ihdlEnxpctptj ntrman could Wer fee him
Angry. And f o likewifc CahHrtj it is faidbf him, .1
Ltnber being fomivhat of a Hot, Furious Spirit, and
fpeakingforawbar agamft Cifo^m, he(;ivesthisan-
fwer, \Vell, Let Lutb^ call mea Devil, yet I will
acknowledjg him to be the Servant of Jefus ChriftJ
And;-irtdetathis'ir*iiotable Example toMinifters,*
that are it?y hed in the work of the niih'?ftrjr, though 1
CaMn and Luther was joy ned together to promote'
the {arf^ work, he law that Luwer was io inftiii-
mental te the work, that herefolved he would not
I ftl oijc whh* Wm, btccaufe hewpuldnor 4rmder his
'working. And to Iftright Name inany'Ejraaiple$
of H eat neti, c^naxagaref, he heard oife of his Sol-
dicra fpeak evilhr of him behind the Cloath, he
comes tn him antifatth, take heed you do not fpeak
foasrth^Krng nay hear.*; And (o^bitarch. when .
ottewiisrailmgt^^trtihimaHche hi the market
pfeceit ;iight'hi gqfts (JuieHy'-aU the Way home,
thongh the man ftit raHcd at.hiih, and then he faith
tohismanj take the Lanthorn and light this man
home/ tW$' of ;« Heathen. And many other Ex-
afti|tle« JE mrght'Kimdlf t^ts the Sf^eccih of a Heathen,
ttith fie,fcffat^cattiievferbc tbo-rtttichr/K)ken of, that
canotr^iet'betoontticbt^ th^t is an expref-
fiOn of a Heaitbeh man \S6x |iart tcrt'ue that, can ne
vertfe enbtiglilrtarned, we cadnot fpeak too mui
Means of meekne/^.
of ic chough we have fpenc much time ^bouc it.
I Therefore cp anclude ill. Nowrhele chiiigsye
I have hear d) if ye Wiow chem bleiled are ye, you
muft noc upe chef e means that I have prefer ibed co
y ou^ ^5, y o^uf e Fhy fick in the Body. I remember
^baarcb l]vh this expreffioD when he propounds
fomemefips^ Jbucfairhhe, you muft noc ulec belt
meani as Fhyfick rhac muft pais quickly through the'
Body> buc make ufe of chem as nouriflunenc, nei-
ther muft we ufe them asunfavonr fmels are
brought to rhofe that baye the fits of the Mother^
they bring fomefaiels that may perhaps fpr the pre-
(enc quicken them» y 014 bring^Feathers to fmel upon
when one hath the ifits of the Mother, 1 but that
takes not away the diftemper 9 thej^ody within ftil
hath the fame diftemper, Sp you may not make uife
of all thefe Jitlps m^rly as a fmel, as a favour co
help you out of a prefenc.iit. but labor to tucne them
into yom* tieart, and keep them in your Heart to
doyousood. . Oh, That the Lord would be plea«
fed to blefs what hath been faid^ that fo that may
be fulfilled that is fpoken of in Ifai. 60. ig. There
if a time a coming tiHitfuiolence pall be m more heard
gf'y Oh, That that, time might come but in f^amilies
where there hath beenfuch carriages, that violence
might be no more heard o£ no more violent car-,
riagesandwordsy whatannonor woyld thif be to
the word \ As I hope the Lord hach not carried on
the point fo> but chat he williiave it to prevaileup*
on fotne, what an honor would this be to tbe wordi
Ferhajps your Husbandor Wife comes to ihe word*
now if you be changed^ and your carriage more
meek then heretofore, what an efFe& may this have
upon ycur Husband^ He may fay, I will go and
hear it too, andfo your Children and Servants^ the
Parents that haced the word before,, they will he
in Love with the word tooc As you would honor I
God.]
J^eaut of MeeKneJ?»
' 47'
Go4» and che word, and your felves, laf)br co be
of Me.^k and gentle, fpirics, Cercatnly, rfaac meeknef s
cbac coaies by the word is the beft naeekneis^ a man
may have meekneis upon ocher grounds : Perfa'a|)s
from ftirengch of arguii[ienc,andrea(on,hefees cbeiti*
convenience of bis Pafli<H)f bnc chac meeknejfs is noc
fo goodj buc chac meeknefs which comes fironi the
wordy chat 18 the beft meekneCs. As chac Sorrow
for fin chac comes upon men upon their fick Bedsy
4od death Beds, rhat is not fogood as che Sorrow
chac is wrought by the word : So of meeknefs.
Now che Lord hach prefented ntany things out of
his word to meekea your Hearts, and if you be
Meek upon the hearing of the wordj^that wiil be ac-'
ceptable meeknefs, except this word prevail with
you : if ic do noc qualifie your Anger, know
ie w ill enereafe Gods iinger. 1 havefet before y oa
many things about this meeknefs, but if you be paf«
fionace and Angry after i^ll cbis» God wiilAiake
chefe things come againft you another da^,God wil
lay. Were you not^infucfaaplace, and heard fo
many chings of Mieektieit and frowardnefs, and yet
you were as fro ward as ever ? Oh whac is become of
thofie Sern^oas af meeknefs ? Yea, and put one ano-
ther in mind of this, not 'in afcorniui way as o-
cher s, when f ome af e AngryV I this is your goitig to
Sermons,and this it yoUr Oonfciefice,Ohthis is a vile
way, but f peak with Gravity, and Sobriety, Do
not fpeak in a Jeering way in the Nofe when you
Ijpeak $& ConfcienCe> bat fpdak 'with Gonfciencel
And thus the Husband may put the Wife in mind
afi^r the paffion istover : and take heed of the next
terajpcacion to paffion, for thet^is t great deal to be
coaudered of thac^ tbil rrthe way of the D^il,
I when any I^iry j?: piefcribed,he labors to get a man
lor Woman to mak^ooe breach; and then He knows
:thac all chat that hath leen'faid About the i)ucf,
I . C%t%t% is
♦
IZi.
Mtmu rfmetknef.
i
iftc%3i:HiC^ ar\^coniss co notbing^ When a 3ermc«i
Ml Wt4i^ upo& aoy^ Ducy, there remains fome
9^X4Pgti^. bu£ whsa cbe Bevill bach prpevaited wich
^hs^i^Q'tmaigaifift. cbd Sermon all is gonej ^hel>ev4
' isi^itaiidof none of cfaofe Secoionf. I make no qme-
IbiisA toi^ oheDe^tl may beu^f^id, chal: what hack
^Q99<ib^^^c^<^^nfthe word may prerenc fin Jn che
F^PlLiljt^ (he Wife and Husband may live better^
9aA fi Aigbboifi aQ4 N^hWr»^ Set vaots and Ser^
%9M% blic.now.i£rheDevillcanpreYai]:co puc yoti
g[a4^.1MBioa. toflnagakift thefe Sermons: Now
ji^^^DeviUaUuhefe Sermons are |one, now l
1mm. overcome €b«ir Cosfcieiices^ and che wordi^
n^^'H m goae» cliere bach been a great f^%\ of.
painscaifienDyfttCbaMiniftry, bucnowallis gonei
e<iHiQ^ni«)g wrh a Soul> andlmake no qjqieftioa bv
]^ wUI^ as pafllo&ac>e as ever.
ii^^Mffi^'^/^^J^'^S^'^ 5^ O^ferve fit Sta^
fotis- ...
i^^QW before I clole ttpuhis F6incy B wonidg^^
)4!N fome di^ed)C4k$,hawt<»>cau'y your 'Mv^ tor
' wai:db6 och^s^CQi^k^e hfiedioE twng a Frovetartonto
aay cchei^ i^^ i(^ w9 muibnot on^die<iie t^^S^
-^'io^j^ielH^s^ufiSv^M^ tfMit
if Others be^{Wflioi)aca&^ carry o«p(edVea ib ft(j^i
^^ii9S(y:he4)p.Qfl^nGeKotb€in» ^ '
► ■WI «
Means of meekne/?.^ ^ _473^
Firft : Take away the occalion, obfer?e the cem*-
per of Neighbors, or Wife, or Hufband, ot Bro^
ther, and take heed of lay inga ftumbling block be-
fore the blind, Paffion makes one blind, thoukno^
weftfiich things will provoke them, and thou an I
greft cfaem, this is co lay a ftuaibling bl6ck before
them. \\
Secondly : Again, Give fofr anfwers to jothert!^
that are i?aflionate,^as in i Sam. 2$. 34. Tjxere is a]
notable ft dry concerning a fofc anfwer, it is in i^tbi- 1
gailf how flie appealed Vavidy She came and fel
aJthkfm^ andfaid,uponmemy Lardy upon mey let
^jh Iniquity be, lei thine handmaid I pray tbee, ^eal^
in tf?y audience J and hear tl^e wordr of thy 'Handmaidy
Let not my Lord I pray tbeey regard thh man of^elial$
even Vidbal^for as bis name />, j^ k be, Nabal h hk
^flmey arid folly k mth bim^ but I thy Vandmaidfam
tat theyongmen (^my Lord whom thou didfk fenAyYun»
Iter^ore my Lord, Of the Lord lUveih^ and of thy Saul
livethy-fieingthe Lord hith wiiholaen thee from co-
mmgto (hed blooodj and from avenging thy felf whb
Aheopmbandy n&»\et thine enemiesy and they that
jed^eviUto my Lard l^e^f Mahal, And novo tbk blej^ing
vcbicb thine 'Handmiid hath brought unto my Lord,
lit it even begi^en unto the yong men that foUov^, my
Lord, and thus fliee goes on with a curious and ex*
cellenc Speech. A* notable example for Women,
(bis Jlbigail was of a Meek and quiet temper, a gira-
cieus, fweet temper, and (he had as churliih a Hus-
band as could be, and by tliis means fhe allayed
andhtndred a great deal of blood that would haV«
been fpilt. And fo in Judges 8. ^. that foft anfwer
there (p&eted thtitj^bramt^r. 4nd in <Pronu i f. i .
See what'isfaid^Rre cbncerning a foft anfwer. ' ^
concerning
ft^m^pptrtumetha^aytprathy butgri^diis pi9ordf\\
^ up anger. There are manV) they can die mslj
foonas deuiexfaettrfeives from ipSakihg quick, now
r\ im ^ ^
Afeans of MetkneJS.
faich I he Holy Ghoft here, A foft avforerAunmh
iway rrratb* And again in<Pr(?i;. 25. 15- Tbece
taich the Text, ^y forbearivg- is a ^^rmce per^
fvoadedy and afoft tongue breakew the bones, though
a man be nevei* fo ffour a boiied ftrongman, his fpi^
rit be never fo ftour^ and ftrong, . > ct a foft '^anfw&r
vpill br^a^tbe bone.
Thirdly : And again another Rule^Lec there be a
gentle withdrawing fraii men chat are Angry, not a
Fiinous withdrawing, when you fee a man A^ry,
to fl'e out of his prefence, the Wife from the Hut*
bindy ic is good for our f elves fomtimes to with-
draw when the fie is beginning: as rhofe that have
the fit$ of die Falling ficknefs, they have theSymp-
tomes of the fit^ and wheir they feel the beginningi
chey withdraw intofome bye/oorajthat others may
trot fee their gaftly vifage in fuch a fie. * And fo it is
good for us.when we feel a fit of paflion to arife, to
yc^ithdrav in regard of our f elves, and frqm o-r
rhers too, not iff a violent way to fling out gf their
company. In j Sam. i7. 30. Xc is the place before,
auoted, tbecarriagi: of Vavid to his Brother, he.
(aith, If^fjatba^ 1 done ? Is there not a caufe ? Andi
be tnmedfrom him toiyardf another^ Not in a fUn^ingj
way^ batturniiig;^frorahiin inagenle way : So it is J
go a, when you fee others ih.a.paflion/o cairn from
ch^m", andgoandtmournfor.thehk
Fturth'ly: And aga^'n, As far as you can^ Ac-!
knowledg your own oif<^nc&s 3 th's is a mighty way.!
CO convince thofp that are Anc;ry,in (Prov.^i, 32,33»j
If thou haftdi^n^ footifldytn latins up thy Mf, or if\
tbou bap tboiigJA evUy lay thy Van^Sp^^-^byi nwutb. }
Surely ythe Churning of ^iV^ hrir^b fortb'^inters \
(m4thitx>ringt)igofthe^jebrmfftbfoTth.^^ fa]
^he forcing, of Poratb brir;getb forib ftrife. We mm \
tiot forc^ wratb;in others, , but rather, if we havc.;^
'___ ' ' • ■• doncrl
^^^ Means of mehuf^^ :
fdoiie fooliiblyf a^ddone evil^ Laj 0ur bandufoH
' [our^autk ancfbe willing to acknov/ledg^i ana if
jBh^Y fee we are willing to ackiiowledg. in fome
fch'ngs, they will trtink^ rhatifwe had done anaifs
we wculd acknowledg it now^and it would he very
tonyindng, if you would acknowledg that which
you have done amifs. You fhal have many fro-
ward people, chat wil never aCknowledg*they have
done amiis, thofe thacare Womea that have fro-
ward husbands, if you alwaies ftand to ^ftif^e
your felves, is there never a time that you can take
advanrage pf your own Hearts to convince .y«
that you have done th^ wrong, there would more
gooaa thoufand t imes come this way than the other
and fotfare Husband thb Wife.
\ Ftfcly, And again> OBt rve fit SeafonV one to
aoother, that is, v/hen there is mutual Loving exr
I preffions one to another, as Husband to Wife, and
mutqaL Love one to another, take that time, when
thy Spirit is moft gentle, then take that time tc
pl?ad rhe'caufe one with another ^ iay, now, com<
I Wife, and come HusWnd, let u^ now Reafon^rfic
thing, let us fee who is in fault, if.I am, 1 will ac
Iknowlcdg.i.fif you are, you n^ultack^owledg it| ai
'thistimei *t may by this means melt your fiearti
for your Paflion , and that would be a mighty, meam
toMeeknefs, if Men and Women that live croflj
' one ro another, if t bey could but find fuch a t]/i;e x<
; break their Hear: s this way, and lament, fox oii<
J another, andfalaWeep'ngover one another, be
caufe of the Difturbance chat hath been in th^ir Fa
mily, becaufeof theuntowardnefs of their "Spirits
I fay, God would have abuhdaBce of Gloryi- ani
you would find it to corduce to the peace and com
fort of, your lives exceedingly. Kow. then, w
[JOuftoWcfvexhefc Rules,, not only once 0E.twfc<
Means of meeknep.
but till they have done their Work, • til you have got
fomwt^af. Do not fay, you ha^ve (hewed many
Rules, and I haye^hf erved many of chefe Kulesj
and he is as dogged ft lU no good comes of ic } and
fotheHusbandof the Wife, and the Parent of the
Child, Well, but then obferve them again, aadf
obierve them again and again^ continually obferve
. them, ,Sow thy ^eed in the 'Momifigy and in ^ *Bve-
' ning tvitb draix} not thy TIandy May be the time is
not come, may be the next cVme i^ill do k^ then'
*eft not know, but that flill going on in a con«
oc way, there maybe that done chat thoucoKldft
never have thought poflibly could have been done j
Yea,£[oonthisway, and certainly f thoufhaltnoc
loole by it. Oh ! Thou wilt fay, if I were furc by
going on this way, I could prevsul over the Rearc
of my Husband, Nay, Icfouldbecontenttoloofe
half my eftatc to live quietly ; Now try yet. Buc
fuppoie it do not help, yet it will be worth thy la-
botir and pains in this reipeft^ it will keep thy own
Spirit in a meek Frame.
Yea, And again, know that the Lord will re-
compence it upon thy f elf , this I can aflUre you, ei-
ther it will da the deed, and recover thy Husband
or Wife, that you Ihal ever hereafter live quietly
together, or thou fhalt bavefbme other good by it|
that ihall be as much good to thee a^ that. Ob,
You will fay, nothing in the World can be fo good
it I could but get that : Well, But if jSod d«ny chee
this mercvs the Lord may have fome mer<;y in ftore
that may be as good to thee, that rhou thklt after-
wards fay. Well, though the Lord denyed me the
mercy ct quietnefs in my Family, the Lord barb
turned it into another mercy that is as^ooj^ Bur
Oh, iff could remepiber tnefe Kulfs. wlU fome
fay, Ifhould put them in practice. TodlatlAn*
Cwer,
Means ofmeiiknefi
"•m^'^fmrn^^mimmmt^mmmm^it
iWer, fljiakeufeofwhac yoi; can of your felvesco
iielpyoUj and ibme Particulars thac moft neerly
concern y ou,if you would remeni(»er them ia Fray-
crto God,andcurn chemincoFecicions, chat would
help yott CO remember cbenu And fiircher, know
thac it thou haft a heart unfeigned to pradice them
ic is the work of che Spirit to bring them co remem-*
brance. So iaich Chrift. In Jotm, 14.^6. 1 will fend
the Spirit, and be Jhak bring them to Remembrance^
Go CO che Lord in rrayer, and befeech him co bring
them to remembrance, and what things jBiall be
brought to remembrance. Labor to keep them
w^m upon your Heart; for Fhyfick muft be taken
warmj 1 meane by medication, and Prayer, keep
them continually warm upon your heart, and what
you do remember put into pra&ice,and then though
they ihould flip out of your mind^ thee£Feft will
reft in your Converfation: As we life to fay, fhew
me not the Meat:, but fhew me the Man, in a bruice
Beaft you defire not co lee the meat>but the ftrengch
of the beaft, fo in this, thoi^h you be weak in your
memory, yecif theefleft of this abide upon your
Heart, thac is, if your heart be jfanftified bythis^
that there is more* Mceknefs and genclenefs in you
then before^ ye may fee this though you do not re-
member alL Now then we have done with this ^ 01
Labor chat tbefe things may fink into your Heart,
iaithChrift, Learn of me to be meek as ever you
would do any thing after my Example, do this.
Leal B of me, for I am meek. And thus lay the charge
of ail thefe things upon your Hearts.
Jl I ^l I 5:
• *
J.
I
SECOND BOOK
(7» Matth. fi. 3j^>
y I z.
T H J? ^
GREAT ^ TEACHER.
S o u L s that come .to H i m*
Whercio is fliswccL I Alfo a TretKife of Mcckncis and Ai^«
}• Tbi flwrt w»«rv imdirthe Yi^pf r^- Tbe 'Brtitifml Bvil $fA9gtr mi
4 Oin^ if ilu ptu Teacbv tf Us 4- MeHpiefs ttwMrit GkL Exm/Dfiei
Cbmrcb mdV9§fU
f. imwbMtmimierChnfTiMbnhf. t*
MiisM^htliTtMelMr. t^dMHiuh
Ut TeMber.'
€• The Uarmrs §fcbrif mtfi be iieek.
7* The LeMnurs efC'tnli nmll be bum-
bie*
1 S. Cbrif tembeAbj hi EsmfU.
f. wkenm CMfts BxmfU is iebe
feUnnd.
10. irbukiBdefPMttem Cbriftk.
1 1, ire aHJf mtfeUew the Exm^pie ef
OefTmUL
frem ieriptxre exempies.
f. Metkntfs tefmxrds Mm vMehemh
fiHs m erderixg Anpr. i . Te the rigbi
ObfM. i> Te the right time. }• Te
tberigffSWieiffme.^Te she riifuend
&e*
6. The fed fffcSs eTAxger^
7r The ExcttlexqiefMHfpm/u
8. Tr&xdfis mede te Meefpieft.
' 9. Mmif f^ekte fteefexs mdTkxsfm
jixier Axfvnnd,
10. Bxhmedemste MeiHgeefb*
XX. Hexes ^efft xedlfeefMeH^fs.
\
9; JEREMIAH BURKOUGHS, ^freMlw^fi^
Qof^l St Scepny and Cripple-Gace,Londoii»
hndmh Priond by Peter CeUj Printer and BookUlert and areto4Mf old
it ihc Sign cttbe Prfatinc*Ptc(sin CornhUl^ near
the ILoyall Bsdiantc 1659
. 1^«» •<—•*•
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Teftmmjntke'Rgtuler
}J{J*4tJH AT we have by way of
tS W«^ Preface fet before the fevc^
m/tH ral ^oks already publiftied
of this Reverend Author,
Mr^feremiahlBuiroughjf mayfuffici-
cndy fervc for all that are come foith :
So that we only need now give Letters
Teftimonial to the World, that thefc
( wj^» The Sermons on Ai^wAei^, the
II. Chapter. 29, 19, and ;e. yerfesY
We avouch likcwife to be the painfull'
and profitable Labors of the fame Au^
thor, and publiflied by the befi and
ft Authentick Copies.
lilt
iiic%y ii^te ai\acomes co nochii^ When a Serxnqa
\fi «ia4o upoa U8f' Ducy, there remams fpn^e
9^X4Pgc^, bm wbea the Bevi41 harb priTevaited with
ih^^lQ^tmagainft. cbdSecmonallis'goQe^ ^el>evU
^ i$j^6tQiidof none of cbofe Sermons. I make no que*
I^Qi to: (heDeittl may bc^MFfaid, chac what hack
i^QW.ii^li^t^diiithe wbpd may pfevenc fm in the
F^m^i^ ihe Wife and Husband may live better^
9flA Sfliigbbois and Neighbors, Serraqts and Ser^
xaM^ blic.nowji^rheDevillcanpreTailco puc yoi(
SIQ^.tfi^on, toflnagakift thefe Sermons: Now
it4^DoviUaJ:bthcfe9en9ons are gone, now \
1mm> 9V€rcoaie (b«ir Co»fcieiices> ana the word»
n9^ i$ all gone, cohere hack been a great ^i^^l of
yniiiiCAkenDyfttCbaNiniftry, but now all is gone!
Gii>novni;)g jfoick a SoqI^ and L make no <]t}eftioxx bv
lift wUliiQ ^ pdffiooace as ever.
fans* ■.'...■■■■ ■ ■
I Y^. £6me dii^eAiQQSihaw tOi carry yoiHr< felv^ ror I
N^ard/B och^rs^to^titl^ hoadiof bttiiig a Pr^otairioo Kx^
)aoy cthcTbi ^' i^ W9 muffanot onl^dirtiie t<^be ^j*
is, ifiQ;bersl}o.pifliowca^ mnyonpfdves id fttje|^i:
iiiray/^&f9i(y:h9^lP.QfCcn6ecocb€iii» ' ' '*
I V(il ^V9 CpVMBi^altt£DStkav»
,. I !■ II ■! I ■ I.I- --
Kfeaus of nutknujSt
I
Firft : Take av&y the pccafion, obferve the cem*-
pcr of Neighbors, or Wife, or Hufband, ot Bro*
ther, and take heed of lay ing a ftumb ling block be-
fbrerhe blind, Paffion makes one blind, thoukno^
weftihcb things will provoke them» and thou ani
greft them, this it to lay a ftumbling bl6ck before
them* 1
Secondly: Again, Give foft anfvrers to others
that are ^affionate, ^a^ in i Sam. 2$. 24. There is a«
notable ftory concerning a fof c anf >¥er, it is in JBn-
gailj how flie appealed David, She came and fel
atbkfmj andfaidyuponmemy Lord, upon me, /et
^^h Iniquity be f le^thineHandmMdlpraytbee, f^eal{\
in tt?y audience, and hear ti?e wordr of thy ^Handmaid,
Let not my Lord I pray theCi regard thu man of^elialf
even Nabal^/or as his name is, py k be, Nabal if bit
%ime, arid folly is unth him^ but I thy 'Handmdidfam
not theyong men of my hordwbom thou didAfend, nof»
^refore my Lord, 4$$ the Lord lifue^^ and a$ thy SotA
theth,*feeingthe Lord hiuh tpttholaen thee from c6^
timigto fhed bloood, and from avenging thy felf tpitb
'Atne opm band, nops^ let thine enemies, and they that
fid^eviUto my Lord be M Nabal, And ndw this blejim
p^idf ^ine fLtndmild hath brought unto my Lord^
U^ ft even begi^ven unto the yong men that foUonp, my
Lord, and thus fliee goes on with a curious and ex«
cellenc Speech. Anocable example for Women,
rhis Abigail was of a Meek and quiet temper^ a gjpa«
cious, fweet temper, and (he had as churliih a ilus-
band as could be, and by tliis means (he allayed
andhindredagreardeal of blood that would haVf
been fpilc. And fo in Judges 8. 3: th^t fofr anfwcr
there quieted th^ti^ramitir. And in <Prov. i J.^ i .
StewhatisfaidflRre concerning a foft anfwer« \d
fiftmifv^rtumithai^ayt»rath, but grievous viforgs \
jSr up anger. There are mamr> they can die as '
ioon as denie xbeMe Ives from ipSdking quick, now
:473
i
■I * < » m.
* ' ' '. Ill I ■ ■ ■ ■ ^miwmtmm^tmmt^^^^
in
$, r*^ ti/(p Iks m Grjcib Mt m
Kicbes..^, llii Book a Of NoccdUL
. ktaefirtdjnKicbes.
7: H^itnitid Mmifid Mr Afyfssfr
to Bpok I or a0belitr: dr the mutt
of Ret dioeti fi;^ nSbum^A
%^ifkmV9bi0ifkisduu mkerifpo-t
kiu§f» , ...
%,i:Uk^w^.f dt4 with V9he,'
IkU
J, ikM VfAiikfis dfii$ jf 4h/Z Ml the
f>r7hM$W€jt$uUbeqid(k mi^mi
btUive.
7 HeipstQjutmrtmkmfsm BOnua
^A CoQ|r«t|oQ«l Cbiirch b a Ct-
tkoU(k VifcMeCburcl^ 3f igmmi
Sf9u in Ncw^Kpgbod.
AvTrrattfe of Pplitick IVnM(i»
whcitin feYcn QqcftipUMi^ foAncnBdj
1 Wiicreof Fpfrier H m^yJiftJL for
i«bic QxdfOQfd. a, V^tecbcr Kingt
aoi Gqvcniprs have an. Abfoliitfi Pq-
?Kr O^r lU P^pU. ^ U^kcther
l((i|iKS «M C^yermtrs kc iubjca j^o dm
^§m a('.Co4» <« tlH l^iwaofclidr
<5w»Wn 4.Hiw|kaKPcoplfatc
i^^j thcic Coyeroprs.
fxmedMg p0V9iimt, m$Gid.
* ?^^ ^ff^mmts trmmkm s^ IK
MiiVitbipi^mi/MifiU im^Mtr
i: MoK^ Qhjtffipix imfmnd,
S Mi0is t0 cmtvJMCt us tk$t ffiAilMi>
IS [• p€Mt A$i^. ^
I ew,y9$k*sp€fdm^. ^
'"""" •♦♦♦♦♦^
£|r- SiMi on dtc Fbdip^mT
Tbelaiporqd^ of Muw Si
«£r^'
Soak
4>r. a»m ag»iaB Mr, 94M(r.
ifr. Hookcfsym BM^iMilbm r#. ? bMide None befM ^ir^^i^s.1^
iVn ttcctkd jn^ii Efiifiie ^ iby r*o.
ir * 9 t
%.Tbt Immt ^ M-^ftmaf imm it
CMf. b»sfiBt» :j^
FmUfful m H^wtn vnik himftif*
4 Tte iki bdffmifi §f §«r bnwg ii|
HMiffli, Ht0f^Ckn^ Gl0rj*
f Tbsi tbire is mmb vfgaung ui tht
t^Tbgt ibi Imi C]br'4 (ifUs d^y
dhrtRlm^ 0£C$f4i^g i$ tb$ th^f mi
•f Hs iff Vims • njt *t
f.TbMtitis tbt difhti m$dtiW/fV0t
$f$fr S»%-f diM tbf Aifr^ ^f
G$ds lovf^ wbicb vfOfhf^widm
vUUnUi piMtkf Vis fft^jif fMr
Ttke NU|tk ana IVefub ftooU of ito
jifiM^oa of Rcdattption tif the
Efltatiil Worker tiK Word» andl^i-
iHfiCChdA^ fee thebrinsing hoft*
other fcabaablc) aod Soolpfimohfac.
Tnilli^ Acre It dfo Itrgdy CUwcd.
bmfdfJhMmi jpv« ^<^ ^sfdtb* trite before tbe "Urd vril dwel in is
fntSm^mts* .'• y^ \\%^0nym^ bUoiyjmmirsm^i
%rb4t^kr Vwmh ^nd Cpbiimimm] bim^kfPkȴ0^^'^
mtb G§d in Cbri9% h ^i^ff ^f[ I Tbere mufi be true figbt pffin^ be*
mb0ffswifi,inHi^nfHS. ' \ fir^^M^^msbebi^^fffi^k. '
4 4Hlif4fm.0f9^dfksbytbfr.
The firft el|lR Bippb t ' p( ifce^AfK
^ttcidofl^of l!U<^cnihloif« fiflr'tBccf-
lotSWtiiersto6o£- ISwf
Mhufirf, Mnmmt %• bm% smn tn^,
mifmsmfmr skim.
gtirf/«r4(f $, , , JS -Siifi 'nrntpentedtf, mfk^m^Jlm
KtbrytftuiMtniimrfmJm -. . t
nUhM gisdtbJl ^ *^WW** f? T** Tmu9ib!i$S9H^Hmf$^
^;astUnLm4'k fined f$t cbrlff fe- P fwe. .1 , .1 •., j ,; . . :.
/Ire it Cite ttiAvt 4im: Anda Mt le, X^fiMifi^iijM^
n
" JSLT**^' IPta^w «fjer«rf*f 4. Want oTAftiraitt, f. •/fffli«5"i
^^J^S*^.!^iff^'^!^^^^ Tcmptadan. 7. OcTcrtioo. 8. an-
nMt0tkeMmftets$fk: Jind ScrfkcMtoA. 9. Oifcoungeaeiitf
m bn^ t^tnimr^l 4iiit^«<^ ^# fromiheConJWoo Itftlf. l&Mmti
^i^flt'^i^li'T/T^'^' Bis Four &niioWt«iccrt£fc
14 -f cmfkijwif lets 4 iur«^9 if- f ans of Infirmitte.
^s^miim0fbMfnfiUt9ndium. 6 TkeM&^dfBccrtcdattdaiftd-
ML Tkff «r« fmitb§fe ^benmtb
tbe Urdf»/fms thikmti $f€m'
tnufmurs. ^
U Thif wibt mt trull fUrad /ir
4bik fmt,d9fr'$%t irndf^vetdtO-
nmmiap4m thmfins. .
f ? Tr*e emuridM h memf^tuid
wttbuiffijfimrffit, wbeBGpdtMls
a« TbeSMtbatittierudf^jh.h
fered
7 The good lAdiBDUtf of £lU)Uflh
meiK
8 ThegreatcWngiMcfecifldo;
^ The ereat thiiM» Faith cm ^ilci,
10 The Oieac Gofpet MyStrf pf the
Saiflcs Comfbh add HjdlioeGi, opened
ana tppiled from Chrifts Pdellr
Office.
I i Sacani power to Teiapc^ and
twoYoluflttl^QiartojarepHming, Condition- ^ ^
i}*GraceforGt*De. *
t4 Tbe SpbicualiiaingsomUl
fou^ Natural Impofibilliicti
If Bvangellcal Rcpcnooet
. l6 Tbe SoifttnalLlfe, ftc
SThe Wonuin of Cmaio.
The t^ms Hidingflacej*c
19 Chritf Coming ate.
to A Vrndicaclon of G^ <M-
nances
^ \hmhtidit^CM0aedim$tw0
» ^ . y$iMmis. Vii, .
^WpfflM witJiji. Ilevelati<ms It Vifr
^**««w"' * ^wpernatuif Drains
- ftoWdence.^. Chrlftian 8xper^
Tm^ofteftul. i.Tfci;rillJ ffloflSSEt -
' "^ «^ "f •»*• ?«^ J HU AlTur Chrmiam Bnemmcnt fer tk Go-
SnB. |. M^vriigc of IMa
•w^
•Alta
«ni Biok'fitler of l^ondoa, at tht EKchmv^
iwHvi M99l(t §fHr. }fxtfsAA Bur- / and cfncli.Ckapccrs of H#/^«> -
jociffiifittlffM^MliMifithe I B An Expcfiim on the cicraRlij
Twx $fStrifmte upm wtntb I twtlfdb w thinccmk Chaptert of
tA^ Af pHMid. _ I Hi/r^ bcin; new compleat*-
1 60^ RccondIi«rioii>Or Cbrifb
TniofiK of Pctcf to the WorU
Wkieb k Opened Godt exceeding
wiiiiiipicrs to be Recondledto Mao i
ihKfiad ftolB^tC0r^:^9itOy%i.
» The Rm }cfvel of CtrriffiM CM-^
wumuy^n put. 4. <■• Wlierein is
kneels I What Cbtotentflicm k. x It
hmkHUtf m miUfttecj. 3 The Bx^
«iicacks of k. 4 The Eth of the don-
Rvy fin of Murswrlsg, and the Ag-*,
fMdonsofk*
iG$fit-tr0irflnpi on Le^/f^ 10. '^
WlMreln k ftewed, 1 The right nan-
Bcrolth€WorAipof Gpd in CWncrals
Aadpanieolarlfyln hearing tlieW6rd>
XiONvf ng 4u! Lo»ds fuppery ^ prayer.
4 S^ffltl'CmferrdtiMy oh PfclT. i*
t7 Wheitin^ M Aewed, i That dfe
Comriaciom of Bdeerefs muft be a-
km whar could he bv the Light of
Mttaru Bcyoiidthirfe'th^ Ihrcd um
fcthc Law. ; A^d^nUe to wlht
TnRb'thrtjo(i>el holds forth. To
vUchk^addcdj Vbe Mferf^ftb^ft
Mm tba have tbtif 9mim h thU
HfimO^ on P/W. ]?. 14.
' f A Tieatlfe of Smhtf-mMii^^
i^:WiMrafal k AeWcd, iWhat Earth-
if-nindcdflKis !a, iv The great Efil
dttod^on VUi, j.pariofche ffitM
Ma to iheCteieDooktojoynedj A-
TieatiratfHe«iitfg()hariiiMM^ «n#
MftkgimhGa^on 6e». f. a4. oid^
as F|g(.|*.^o; '
J Ao«xMM«iootftefiMRh,fiMH
fin^ and ftftmh Ckaptoa •Cthi.
AopkcfieofJUrfa^* huT.. '^TTiV/l
^Aiajmfai»40tiietit!tth,«iEtbi'Mi:« ?[f™
9 The Evil^fEyiist orAtcxcu*
ding finfolners of (tOjI on j&b 16, % k
to Precloas Faith, on % Vep. 1. 1.' *
II Of Hope; on 1 f^bn^. }•
11 Of Walking by Faith, on a;
Mr. Burraagbx bk fifty nine Sermon^
oh MMtib. tt. aij %ti 10. Are
Printed.
A Godly and Fruicr
flsl Exppfifim, on the
firft Epiftle of Pefrr.
By Mr; John ^J^erl^,
'Miniftcr of thcwofd
of God iz. VeSam itt
Mr (I(t^ers on Tffumam
the STtiup, JiU,Direafe mmI Corc:;
EffiEOTcriiigthe -Leprofie otSm and^
fdf-lonj «hl» tte Cure, -vilt. W{»
dcnlil^ •ad Faitb.
Mr.K^f bbTrcadic of Miirri^
are. ' ■ '
Bjr haiutttirgrd oPif^wkb.-
AaWKfofition on t&e
Gofocl of t;he Evaji^^
I lift St. ^Mthem^
MtaMftA
BMfnraed'h ™cr Cole, Trinter
The DiUpliAe of cht Cburch in .YuiMttTioslMiclKkttineryriMd
%v-B«|(<m: Sy the Churches aad I chough al the fofacrtntfttflnMinD-
Syood th^c. [ctd the NatureiCtofeibfiliaiiMid Dtf-
I fiectiKTi of file DifMlMi. and hod only
The Wife Vtfglaf timf ivmings the Medidoei for the oin for ihesu «
Or>; Gods (weet uigqms o(Lo?e to t ; pliioly tppean by ihc Jkorhors BpUkk
fttacioiisSMit Wiicsag for hia. Poh- / >f. A Sure GiUe to Phyfick ioA
IMicd by Mr. Tb$m^' ^m^ ineof Ohynirgvy/ Thw isio Ofi The Ani
\Swtivi f$rm Mit^ h^e VtlUm tf
Ukh. Colpcper, AUcgtUitba
Idi4 if fftSUd Pb^.
Of neanogky .NMim^ tflidllinHi
Operatioo. Wog m Anmmaki Dfr
fcriptioii of the wholbody of IIm jiri
its partSywith <heir R*Mthe4ifea(f%
dfOMNifinKcd ftomibeCibidtnldit
ofthe(aid Para. In Shi Boohs d
Xiahnutf 3 trafiflacdl, atdadoenedvhh
an hondicd ti|h7 foiirFlfttica'c«hi
BBa&^;
»( yifbigm Mu$m ifikiMmb^
M^Whetcin is cxaftly aeficribaiMhft
l€Teril Pacts of the Body of Mao^lUo-
ftrawd with tery auuiy lamr Bofii
Ptatcs than erer was in Kotliu l^dbac
%f A Traoiladon of she Him^^ hB *
/iiary^made by Che CoUedg of Ply&l-
ansof Imdm. Whcmaao H^oiU
Thel&fraCUenalisflWV'n^
bebg aa Afiroiag^Plnpfiat Ditodk.
; of <he fulnr Hccfaa of thb Naiioiti
; wlipi^O is fiicwad how to cureoi
Cdf olf OBoft Difttlca
Bfijyi with fiadb this^ oapowlo
lofbawfs oni foriboe pcwee <hss|ai
Alio iA the fianc Book k iwnsd,
U The timo of gpchecbf oL aeAi^
iboth^.Viilg«ir «d A3lologkril^
Together with theCore of tlDiSafes )i The wm of dryki. onlko^iH
InrtbeBody of Man. Befaict if Mifli- [ thcai ood-thcfejofcas.. ^ t The Mf
tioA of the Works of ihasXteaed utt^t oftnaking and keoplog u OMiati of
Wjawmdit>oBLouL^flrm»mnfts,i wtM Coa^oWMbd Ottfc of
n9wUvln|r«#0fMUor«ak^.nirridaai\ Hlybi, 7b9«| of oiUngiheJ
so the preicoc King of PrmKi. - Abgv^ | didaes accordfaig to she CSaafi^
Titcen thoM&od of thi
:i Thfttfitto.
M ^^ f>rctcniatural diferJer 'of
' nuns body, an4Uidr Signs.
4 Of Medioakieiusi
4 Ofthetrtof HeaUof; -
5 Oftbe general Cure oJFtXftaftSi
.4 Of B|»emSlDlla(ea.
yOfFeattri.
•; Of tM DiOaTei: '
.^bfmiddleBeilyDliea&a.
.to Of LowetbeUy Diftafts. '
11 Of VeneflBousDiCeafts.
te OKUldicnoIliik^
^ntf. itiidm m Fbsifidt ^
^prihffi^firmerij puti^ii^
The ficfi Twenty foot Books. Are dl
cilkdihe PTitfificf^I^AMb Whgtia
h plainly fet forth^TlvB Nmrni^Cf^fet
^ifirtneiSi and fereral forts of ^icof)
tht«dl*lM^4n ^isniro4ftht6MiI4isrf*of«
Mb bate been fold ia fory few ) of die Body aOiAadL . . .
«M
^ooh^rittUd kf Ttttt Cole, Printer
%$ A T>in90tj for Midmva, or a
Mdi fm 0mm*, Neulf eniamd
bftbc Anter Isevay^hotCyind flla*
fimd imb iivcn iicw Planes.
|0 aa£»f ii^t rf^^kt wtA a
lifsf CommcnL
{1. KewlAethod both of iliidyiii|
tnk pcafttiog Phyfi^*.
1% A Ticamc of the Rlckect, bdng
A Diinfe commoa to.. CbiUircQ
wbcccte i$ fliew9i» i Xhe BQme,
1 TteGuifis, I Tbe S%ns :4 The
RcBcdictof the Dileife « Publiftcdl
hi Lada bj Dr. G/i|r«'s Dr. BMs
ndDr. Kigem$rtir, eradiated iam
Ei%)Hhj And concfted. by K. Cul-
II Mcdicunencs for die Poor, Or
n^fid CMTthc Coflunoa People^
14 Healtk for the Rich and Poor*
bf Dyct wklvHit Ph}fi4%
r
TbeLMdv DlfptHfMi^y b Bollo^
of a kcj^ Charader (aj^atlne.
The imim l^ftnfk$i In tudfety
I fiml Packet look in 'Latliie.
tkL Setmoni.preatbedbjrDi'.
HUL . Vix.
t The Bcaocy and Sweetnels of an
OUfeBcaachofPtacts and Brotherly
Aaonanodatioa buddtof.
a Truth and Love happily, naitied
tBtheChKchofChrift.
% The SpriJig of fircogtheninff
Grace in the 1U>ck of Agea .Chrlft
Tdm.
4 The ftitfttth of the Saima to
Mb Ifbi Chria tbdr ftmgth.
I TheBefttodWoraofP^W.
$ GodaBwmal preparation for Us
A ConoMioiacion of King 0Mr
Ml lainpgaiion> ba-^raaoAjBy
triffUmL/uidy thenBi(hopofC4»r<r»
fary.
Abr&bams Offer, Gods Oaring :
Being a Sermon by Mr. He^U^'bcfott
the Lord Major ot Undon.
Mr. Sputjiotvs Sermon ^ *heiog «
Tttterir oMR cpcmadce.
Bfifhtlds Ddiveiance /rom thicv
Nonbern Presbicerf j compared ivirii
Ita Deliverance from the Roaian Pa-
facy. Ina Sfxnoiv'on tbe5 ofi^fv.
1^1. before the P«:Iiament. By
The Way of God with hU People
in theft Nati6oa. OpenfPd in «
Tiiank&iying Sermon) preadied on
the 5 ofVwiffik* i6$6 before the
Right llctoorable, the High Court of
Paniaincnt^ ^TturSHrrj*
Mr. Ffuff Somon before the Lorl
Major.
ThefieftandWorfl Magtftfate. By
OhMdMSednriik^ Afermoh.
A Sacred Panqyridc By Supbn
MmfffMU A Sermon. •
The Craft and Cruelty of the
Churchea Adverfariei. ty Maubn^
Vtwcomin* A Sermon
The MagiArates Suopbrt and BiuS
den..By Mr. f$fm Ctfiii. A Sormoab
Mr. Owens ftedfaBnea of the Pio^
A Sermon« •.
Mr. PM/iii Treatlfe of Heil.
of Chrifft.Geneaiogy.
The Caufe of oiirDl villus di(co«
fered» and the Cure propounded*
King Cbml$ \h Cafe^ or an Appea(
to al Rational men concerning hia
ttyaL
.{ A Relation of t be Barbadoea.
A Relation of the Repentance and
Converfion of clie Indiana iiw New*
Bng^. : .by . Mc< ^fiatj *and Mr.
^^.^mmmmmttttm^tm^
i
. *
THE
CONTENTS
SECOND^BOOK
on ^Mafth
... PmbJ
CnATUi' Sbeweth the fc»pe and drift (^ at
wordfint>«rfe29' . , -^*
Chap. 53. Sbeip§tbtritatii meant ky we T<Hf
efCbr^infourfpaftiaiUr/, i^TbeTekfi
ofDoUHne. . a. Of Obedience. 3. OfVifdplim.
4. Of the Crop, ■ 4
Chap. S4- CowWJwrtfr, the federal "^oUrines eoncef-
Jtingtbttiaiof Cbrifl to be bandied in ^e fm-
i>nng ChMter, '*
Chap. 55. Contameth tbk VoifHne that *BeUeverf
mufi not live wi^out « T%, and that of CbrM,
andthat for fix *l^afottf* .1. Chrt^ takfsa fa^
heavier yobguponhimfelf for *B^eeverx. a. JTe^re
notable iogovern ourfehes. i* Chriji baib at ]»-
i»er inhnhandr. 4. Qodbath^orioinlbv^t^H
bring topi^bytbe metulberj' of Cbrtfi underim febg-
5, Cbriji bath' redeemed ut. «. T^fe Qtory qfj
. Chri^itntMcb.mtb6obediettcerfhU peofiot ,ii|
Chap. 56, 9ekeverrmH^pMon the T«kf ef C6wp,|
becavfe /^thar obedience h reqmred iffbem m a;
way oftban^ng and bUffnr^ ^l^^J'- _^. ^!
The
'■ ■ ■ ^ ■ i»», , . ■!■ , ^
!««^e*'4**w«^
i
Page
fimcbfitffortbtbe^laffin. 2. We cme t^
^Twwbyrt what Cbrifl bath undertakpt for iheni
t/jatjhal befa'ved. 3 . ^othing^ dotbjb xnucb draw
the heart te obedience. 4. It » agatnft the nature
ofpntHficatien. $• ft *^ agatnft the end of Chrifix
amng into the world. 6, Cbrift h the holy one of
^Tather. 7. tthagainfttbe7latt€rcoftbegQ'\
fttL 20;
U!». ^8. Containetb an ufe of 'Bxbortaiion not to
mtfeiheftee Qt^ace of' the Qof^U Seven %eafons ,
ofweVdinr. t. Its to abufe the befl thing. 2. Itpp\'
the cr offing of (fod in his' M^hep endf. 3; It h \
gainft ^ ingenuity of a Cbrifttanr Spirit. 4* I^» ,
^ntoftdreadfiilfcanaalttntojefiis Chrift. • -f. bit
^danger<n^pgnaf approbate. 6. It it the jgrea-
^ bardemngfin. 7. ^otbit^ l<fief up more ter^[
l^rfor the Vonfcience. . 15 j
Chtp. 59. ^(,4. ff^p^g wtfiom und^r tfyeyohfi of Chrift,
the more reft we Jhall have, ^ght ^eafonf of the]
point. 1. ^y coming under Oieyokf of Cbrift^ we \
pwup bur will taQod. 2* ^odh ihemorewiOing
^eftfould have our wil. 3. We need not' be carer
fuXoftbefuccefioftbiiwr. 4* The foul comes under
the proteUion of Chrift. $. We are under bif pro-
wfes. 6. Webavethetnoreaffj&ance that Chrift
belongs to us. j. Our l^tifts are the nOre UmeiL
8. Vje mare we are delwered from ^e yokg of men
andtbeVevii. 33
Chap- 60. Cont^iiAea? the Vfi^tbe firmer V^fStrine,
aniibecher^of^diMQ^^mf. 4^
J^p.fi Shewed) ihree ^otirines in the vpordsy
Uamofme. the firft whereof (V\z.^ that comers
tOiGbriJiareLearners.j laid opmdnid four ^eafons
^eof. I. ^e(p(mfiikeft^lreffiicbkj?»vp^ they have
to do with an infinite ^od. %. They have itje fear I
I ^to^ f^ng upon we Soul. ' 3* ^ecaufe juch \
A i Souls 1
The Cotittats. t\
Page
> Stouy fe^fb^t bef are they cam^toChafi^ tbey'Pt^ere
out of tbc way^ 4» Such a Soul dares not truft hk
own heart any more- ^^
Chap. 62. CoMdin^hanVf(oflixannnmony to try
two. are Learners tfCbrift'y. vpbtrdn divers Qb^
Uions are ar^vperea and douhts r^olied,.. 4P
Qhap. 6 3 . The main VoBrine that Cbrift k the great
teacher ofbk Cimrth bandied jond fixptained, w'tlh.
\. three %eafow of the Voint. i., /He. it come from
the Vathers^oJfom^o reveal ta bh Churchy what
be hath heard pftbe Vaiher. %• Ve kappednted^y
the father to be the teofher ofbk Churchy 3. tAlpo-
jyer, Authofityj^f^ccefiof other tead)^rs k fism
feiwi. , j7
Chap. 64,. Cbrifi teacbed^bk Church three feveial
tvaies. i^^ybkWord. z. .Vyhk Unifiers. 3.
%fhk Spirit. . ' " ,.,62
Cl\ap. 6-5 • %ig^fpedai. Leffbns Chrift teachetb bk
Church i,th4tpi?ene little l^wwn before. i.Tbcab^
» foluienecejjity of O^egefieration, z^ Tb^ infujg^ci''
evcyof OMT own^Bijghteoufuefi for jH^ifkatton^ ' iy
V Sislf denial 4. Isfortt^epiiiltQcpme^to^ifj^ father*
. 5^ Tbe^il.oftheSinofVnbdli^. ' 6* Tbe^iri-
' tuMnefi^fthetatv. 7-^Vja^ine^inperJtcutioji*,i*
■ %be Qlcry of another life. , ' \ ' - 64]
Ch^p- 66. Shevpetb what manner of Tkacher Cbri^ H
in fiveh Particulars, i. Chrift Teuchetbthingf of
• Aln^Sr^i^urfijhmoiiherf^ 2. Ourduln^ti m
. hinderance to bkr T^shivg*^ S-. ^^e teaclietb the
. heart eff^uaHy. ^fReteachmfuddiinly.^^n.^
teacbsth vpilhoUt any mixuire of error. ,^ .^j ffle
Irndsintp^aUtrutb. 7.Veteach&h.ej}frtafiir^f.^
Cfaap^ 67 • jUjewing that Chrift k dm^Tiacher isiife'
yoen^^^Hs.. i.^^'He doth mttedcb in (iifl^
a^iflere lyay^ 2- ^^hnof proniokgd.t^itb w Stl*
neiiofbh SchcUars* ^. ^e k^a'patient^Tt^^^er..
The Ciintcnts
i
"1 I ■
. Page
Ue h vQilling to T^acbthitipf over and over again.
6i V^ ^ncouragetb the lea^ beginnings in bk Scha^
lars* 7. lie fwee^ens a.l his intuitions vpith
Love^ . * ^ J84^
Chap. 68. Sbewetb Chrift to be anhumhle Teacher in
Seven Varticulars* i. In that be wiU Teach at aUj
fjich Creafuresat we be. 2. lie Tead^eth the Vo€^r
and Simple ones. 3. HefuitshimfelftohifSchol'
lars. 4. becomes in hit own person tO'Teaeb- 5.
Tie com^s to Teach unfought, 6. Tie Teachetb ut
oifriendu y. ^e Teachetb by hit Example. . 91
Chap. 6yf,p^wt4Wffe the Application of the former
DoUrineinfeur T^iirticulars. x.We Jhould blefr
Qodforfuehgle rious means ' at tre have to bjufvo bit
mind., 2* hereby are the Saints ^o/tored^ 3. hit
an horrible thing to continue in ignorance. 4. Thinks
ndt much to Teach others* 96
Chap. 70-i jipplication fivey Tfonor Cbrift at onr
Teacher, i;. '^fteeming lAghly^ of him. ' 2i ^ygiy^
ingupouf^ftatestd bis Service.' 3. fBy Cleaving
'tobvti*\ 4- In'bff^tnifters.' \ 105
Chap* 7 1- T^je calling of we ^inifters ^ertedi and^
* Qbjt^ions ^hfiipered;.::- ' ■ ' iio
CJ^ap, 72. Tie bcwirii7g)i^X^brifii be^un in^fevtn
tha^ersy"^ herd fiirthef' proftcHteJt-m thrie- nhLTti-
: cklaKf tnpre* t- ^y^Entenatningbit Spirit. %% ^y
^ .Imprbvpig^bfi Truths j. ^y tbe^bglinefsof our
jConvarfation.^ ^^ '^ ; ^' tij
PBittH .73I !Cj?>2t^Wfr 4^^ p>heatn^
^ X^^riki '■ ' *' ,'; 'tv ' '*.ra2
Chap. 74. SbetP^thUhat tW©i/d>fr>:-(f Cbfifi Hn
tbeirTearnivgy n^ould refembleCbrijfin kh Teach*
. ing.,u^inmef\7igP..2.,InTiUmitity. ^ w6
Ciiap- 75. Tpe ^dint intb^'fpmer^Wa^erfunber
I ' :p^iffkiited^ 'Mhd'fitfi^batify^ytbifi -Xf^w^efenj?
"•"^^I"
"**wr
Tl^)Ci^p€rQts
Bage
•MP' 7<S* ^^axwrxofChri^nrn^hemnK'^hm they
. <^«w \<^ t^ VQQri* I , In, nfit fo much of rcijhi^g th^t
;H^} tfufh^WjCr^ no} Jo* 2. ^rct not at truth.' 3.
Qajhitnot off. ^. Uppofc it not. j. Tijrdtvit not
4way b^cau^e it fiiit^ tiot^yojir turne* 6. ^aile not
4tj^tfw>(?r(lj. norfpoak^Bvilofit. - 135
<^i<F* ??• liC^iCfs ofChnji mH^. he humble^ 4^
, :.|i^t iwwifttjr cxplainidK'i fhimin^ tf)at tl^ere ha
,faJ,filwmi}tU]^t(rbe^a^ ' ' •• 1441
Chapy 7 i. Layeth out the true hnmiUty of Learner f
iti%iYh^^articular^. i, ^efetifibleofifsuorance.^
, J. OfVwiie^r^k/nefitoLearn* 3. *Be jbi/iWe 0/
- 0je w^thorityof i^e word. 4. ^al{€ heed of caviU
Ungat it. 5. fjie willing^ to leam oftlje meaneft* 6.
Comet^itharefolutiontdyieldtoAeTrutb. 7. fB«
jenftbk of the continual Tteed of Learning. 8. ^iw
ChrifhallibeQlory of thy Learning* p. Let not thy
iqio^le4gpifftbeeup. 148
Chap. 79. Sheopeibo$4tof\. John^ 2. 6. Tf^a$ Cbri^
teachetb m. bybk^ example^ 'the textexpUuneA.Ond
tke parts laid open. 154
Chap. 80. XioOuChri^iansmufiliv^mChrifilwed
^ tfnak}ng him the pattern of their Hves^cdnfirmedj and
(^afons oftbefame^ i ., SVe hofve unionwith binu u
Qod loves ii$ai he iotb hif Sm^ 3* We have ^
Spirit of Chrift. 4. CJjrifiisns are the ^dj 0/
Chrfft. .5. Theyarepartofti)efuUnefiofCbryi*o
They are the Spoufe of Chrift. xfiD.
C^%:p,ii.Wbe^einvpearenat tofottfiv^ Cbtifi/ff^^MP'
. ticuiars laid dotm, and domts cleared^ and ^bpi»
tafolUn» him in things indifferent. i (7
Chap. %%. fHra? Chri^ns areto fcBot» Chri^ in
tife Qeneral courfe pfweir lives ^ in mtpatticulars.
jg^ liecameintoi^ ^arld/ Yi^.- 1 . Todotbe wiH
ihetruA.,2^^e
mdd^rftdfy^ 8«
Be
71i« ContcAte
Page
PMi 'very fpirifuiU in al hit ConVeffaHM. 5. Tfe
p^aUfi VnhUmeabl^ 6. 'fie wa$ Viwvtrfal in hk
ObedUnct. y. Ve voas petftB in bh way. t . %
fP4^ cop^ant in bh Obedience f 9. Ve wof faithful
in bh houfe a$ Mofci was, la He jou^t the glory
ofbh father in al he did. 1 72
Chap. Sj. TwoVfej^ftbeformerVfiint. i.OfTJu^
miliMi^m* z. To be ^riH in our lives. 183
Cbtp. t^. Cbriftpur Pattern in particular. I. In
thebovpels of mercy. II. In low to bh^^Enemies. 185
Chap. 8$. What kjnd of Pattern Cbrift is J opened in)
wineV^ticularJ. i.Tbegreatriefs of Qhrrfi. 2.Tbe
Wifdom of Cbrifi. $• w h good. 4 Cbrifl is in
relation to us. $. 4le is Lovelym 6. fVe depend
uponChrifii and expeH much from him. 7. Chrift
is very fucce^ful in his pc^rds. 8. Tbeexamtk of
CbrifiispropoundedtoustpfoUpw.,0 MChrijtians
foUovi?hmy wbicbibatJ:} certain Limitations. 18&
Chap. t6* further ^afins why we fiyauld makp
Chrift our patterns at. i.Chri^H the beji ^Example.
. t- lie mo^konorablt example. ^%eH the mojifafe
example., ^Hek tfoe mo^ unertinjjsxam^e. 5; in ^
ffilh^ingofCbrifiwefoUowtbe'T^^^^ x^f"
Chip. '%Jm^ ^e^ u Cbrifiian/ oifgbtto.be an exmi^
to^ersy 2., Lool{^upontbeMample of Cbrifl ^ove
4il<QliHrs. 19S
Oiiip.89^ Ufi5^3. follow not the example of the world,
m^d^nng. iv %^at all men naturally are enemies
to Qioi. %. OfteUigo againfl their own'lighi ' 3 . They
w^fiUbfO^ ungodly. 4. It is apghling of Chrifi.
S' V'etp w^in the ^ight way* 6. TofoUovt^the
W^Mi/^aJigKi^farcbild 7. Ihe^yfleri^s
.^.QedHn^S.m above tbemedch of^be World. ' 8. h
ithafignoftbewant of tbe^tar of eternity, ft. Of
OMt
The Contents.
ourjms. II. VjU mere to leam the examfe of
; Cbrifi'and the SainU^, «• ft «r Makifi ae ex-
:fdkncyt)fa£hrifUdA^ i^.Tljereitd^affltrfbat
. .fydjiJh^Tlmijcariyy'ii^^^ cn>SiYigef^>yprayery
Tby will b€ done in the Earch> ^4?/ 15* hha
fig» of ^»c vphofe^ame it not Wrineh in^e^doi
: of Life. ^ >' V, ''-'. 204
Chfp.89^ Dod. Meel;Vi^ift/>at'^i'a»S«Ik^ 9^^
^vpberdnCbrifiiatis ought tfi imiiateChriftMe^fi
explained^ tbefsv^ral kptdf ofit^ andtbe difference
betweenihem^ , \'r- ' - ^ 218
Chap. 90. That Cbrifi it fMe^Kp^oved and explained,
- withthree^eafonspffbe.^oim* i. 9ecaiife of
tbebolinefiofbknaturk a. ^ecaufe of the infinite
fdtisfaition be %4d in himfdf and the V other. 3.
Hewatiffinitl^wife. 228
Chap. pi. Three Confeyiences, of the former Vo-
Serine* i. Torejoyceinjomeek^a Savior. 2. It
kagrievout fin to proofO^fomeelia Savior. 3, An
excdknt brave Spirit and a meekjpirit mayfiandto^
gether. , ZiO\
Chap. 92. Leam^el^fiof Cbrifi, J>ecaufb ibeVa^ '
rtw delights in the Med^nejl of hit Son. 245
Chap. 93. JLetf.nc!f Cferi/I to t« ^e^totpordf Qod,
and ^je ^oint opened in feven Particular f.^ i.
Uht}en(jodfljevfifhimJelfaeanenmy. 2. Whenm
tbepreatefi anguift) ana trouble, we find no help.
3. Jvben roe have fought (jod long, 4nd yet he dm
not bear ut. 4. When after nrndi meianf the heart
grows worfe and worfe. 5. IVben the LordUnr
ploies ut in hit fervice, and yet we find nofueg^
6. Though tilings grow worfe after p^havetn^ted
in<jod}word. 7* Wbenwebavemo^Bncour^ge'
mentin our dealing pritb i^od, about our etenial
Chap.94« ContaineA^^reenXeafons of our ^M«i(pefi
towards
rv
The Cbiicents
Page
pwardf Qod in QeneraU u Ti:'reby Qod'k Sah*
Uiftid. 7* ^BernAy vt^ a^e be^ed in our Vntie^ ^
toi»ardr(j0d^ 3» Vreby amSionif^^^ :
eafie* Stcondly^ wbmtbe Soul vat}? to do MthQod. ,
about itf eternal ejia^e^ th^ tte dtt to he ^eef{f t. \
^ccdufe flow the Lordfiewf bhnfelf more in bh
Qlory. %• fBecoMife now the finner apprehends, its ^
oppA wtetdbfidnefranddoJigtr. ^. 9eejufethejirvier
H noj» ahouttbegreaitfH worl{» f • He h feef^n^the
greatefi ^ercy from Qod. $• It it Gods areatefb ,
fiime fofibdne thy Veart'in affiiUionr. 6. ^ecaufi ;
now tbifpirit, of Qod k more mighty in theey and it
ifagetateandteniertbingp , 2$^
Qlap. 9 j. life Ofrebul^^ to tbofe that are of a froward .
VJpoj^iion tomardr Qod^ and who they areiA
When in trouble of Confciencey dofbt^ ordefpairof
meriy. %• Tbotinhoubleofmind ha've no Heart
tcd0anyVtity. v 3? Tbeyfet upon duties in an
angry fretting ^mor.\ 4. When V0 k'cafi off
'tnananger;^ 5. Wbenwearecrogedinonetbin^
th^ m cafi op^ay aU merdes we rfiig^n baife. 6. In
CfpffeiAatcpmeimni^diatelyfiomQod. 7. To be
frotvard agoing any p^rt of dte word. S. j9gjinft
^waiesofQod. .258
C&4p« 06. Shew^'bfbeVreadfu'nefiofthkSin^for
i» U ki^ldnett itgainfi Qod. 2. It argues much
pride* 3 • It airgues bardn^s of Heart, f^ltk con--
trary tofaitb* \* hk nuiin^ and notHnggot by it*
6» Hfurfoufer cannot be healed ibat ate wounded^
% the Lor^mU be froward tofuch. 8. It wiit
atla^turneta^ifpair, if not lco\ed ta. 264
Chap. ' 97» ^dhf and hefpf dgair^ the former Sin.
u ^cmtWttCfd^tbkSin^ 2^ Confider ^yegood-
n^tefGodin that there k a pof^btlity for you to
proiidef^yoHreverlafiing^Jlate. 34 hicftQod
, dear l# titakf^ way for mercy. 4. <fad both been
I fR - tuttent
I
•
^Contepcs
\
Page
teiamtf^ Aee^ ^ Jufiify Qod in sU -hk deali^gf*.
Q^ Stttbfexampfecf.Cbriftbrforeycu 267'
Ck4p.9^» ^ei^pifitoi^dr^fQodfur^erekemptifoi
Oup. 99 DoA; «;^C^/?f4m*Mjbr foBellfec^ta-
Kptfnlr fbem Aey conv&(^ti>iibjVran)^ -- . 274
Chap. 100 WberAn thk mge^ficmfifi/ifpenedj mit
A rfce allaying cf Jigger in S^x Tartioitari. i it
crdtrx anger to ihi right Objeff. i Jn r^i^d of At
Time. 3 Inn^ardof^enyieafure. 4 In r^rd
cftheground* y InrdbeUeftbeexercifiofiH 6
Inre^oftbe'Bnd ^ ^^^^177
Chap. iQ I O/r/Tf ordering Anger in r^U of life Ob*
je9. In twelve partif.ulirs *a8i
Chap. 102 Ofatlaywg of Anger in r^pki of iiwie in
diwers tarticulufs. i It h not faddem a *U«-
feafonaole 3 ^or Continual 2piJ
Chap. 10} Of the or deringof Anger inre^U ofmea*
, Jure. I Tbatitgonot1>eydndtbecaufe. 2 Ti^t
tt]irow riot too bitter, f 5 ^pr too fierce^ 4* ^or
unruly. 5 l^^rCr^elL tf Tiar fp angry in oar
omt^ a^intbetbingfofQod 300
Chap. lo* Of the Moderating Anger in refp^ of the
gn>uridf and ehd. i The ground m$t^ riot be JbfMl*
• I 5\[of ^cirfr. thefeveraltoorhin^f voherehfto ciu^
Arigery kfet out in ^igtjtVarticulari i It mdi^f
JHtm^ri>earetoogreattobecro£id. i ^ tlnnk/
himfelf too good. 3 A proud heart mafysbk toil ^
^ule of bit aUionf. 4 Vehatbgreat aptnr^tnfi-
onr ofhimfilf. $ ^e tbinlif^b^ do^h ^^Ugfo. tf
VitbiyiksbtmfelfdntyoUgtytto^Jatii'jied. : y «p
cafes not vc^bat fthers fuffer. i Ve tbifi^ it dif^.
bonorabletopafibyatorong ' . 311
'3. 105 TbefecdndQroundofjt^kinorMMtt
^i in regard whereof^ andibtfeveir^endfifit^
atlaytdb)metkjitfi ]^i . .31*1
Chip; to*
':.\.m;
V^.'
»-*,
The Contents*
■^■^i"*
Page
tp% io6 OfihfiffMtof^afffnu^ Jt»g€f. i« It
^mdlr tbereafm^ 2. b Vifyuias ibe biotu 3* It
l)i^tr\M dlvpt ccnverftPp'twaU . 3^0w
Chap. I07* Oflhefour TffMfofAnger^ thMit
hin&rs iA^od. u^Vrajfer dndthe Worjbip cfifod
^» ^fmi^pfuf^^ Sullen. ^ 347
^tp. io8. OfAefifdyand ftnh ^feU, binderh^
reimfing (jood* \And deceiving of the Qood we
kanfeb^re* 33$
Chap: ic9» Tbe^ettOf^lBffleSk of Angn^iu That it
^ tofijMalmftdarUe of Sin \. u It makfif ta Vlte in
AeVa$e€f^d. 2.^Bjnifi}eih^fearofQod. f.
h r^ardetb no rekmonm 4. It mttktJ' def^ralie.
)• b eoHfeth curing and railing. 6. ^jiorrellvig
andVigmng^ 7» Itnud^ a ^rangfi difference }k-
t^mtamanand'himfdf.. 8.^ l^M reveagfuU 9^
Itaifconfer/SbanLe^ . 3^8
Cktpw I io» OfJMe^ff atb doth good pofitivefy^\
aidAeexcelJgruj^$bereofmmanyparn^^ It
ifibegloryi of Cbiift^^ 2.. Of Qod tibe Vatber. 3-
Of the flW> Gbofi. ^ It f^ a principaL fruit of
ibeSpifiu ^ithtbe^laryoftheThfcipiesofCbri^
andofVlpku 6, Ukif ffreas price wtibQod^ 7
lt:iiafrmk€f^&^iott^ iS^
I )
Chap. X i r. Of the exceRem promifer made to QUe^V
nifsinScriftmre, and the Text^xplained indi*
wrt ^srtiailarrf a^, i. They are kspt from Law
fittU. 2f They do not ^Exajperate otl^rf. j* O-
tbersJirohAJo.wrongAemi. 4.. ^beji enj(^y iobat
Aej biowi,i0edy4^ -5, O^err Love to d^al with
I
mm
Tile Coacencs
u
dUBMMMMl^nP
u til VmiberCmtUkrMtUnf if tfa
xialfegardoffudj. t The mget^^imen "
Chtp. 1 1 3 Tnbe txcSauy cf ^fekjiejl cominuid it
^igto fPamadars more, i ieirtf commni|{ |
Grace 2 It argues a magaanimouf Spirit. |
tVifdonu 4 It gracetb cur catting. %^tj^ive»
Mdnfanta^ agairy^ an advetfarym 6 There
ly Vfe of it. 7 It keepf continual peace, t* It
mal{i^f eminent in all ower graces % to
Chap. 1 i4Ti« AppUcOtwn^tbe VhUtine cf^SM^
n^ in Two ^and^. i hi rebul^ni^ ^emij^
vpant,it.: wherein^ impediments ^tt arerimoh
^ed, ^Vangereffroivatdnifilaid open% mtd fftr
n^ain^Bipafonsfor itanpfpend 948
Chap. 1 15 Viuvers o^er Vain <^leasfor immodirifte
Anger tal^ affray and Anfipered 401
Chap. 1 16. An ^Exhortation to Wfedfp^ and wfibom
it dHefly concerns. Ar^ t. Inferiors. 1 SuA
0far4fje(ynedte!gaberhy^bondsofnaUir§. } Of
^Marruige. ^inpH\dulk^fervia. ^ Swhmhane
opportunity to do good. 6 Such at an proud. 7
SuAatdreinagtiXhon. 8 Or troubhdk ConfH^
ence. 9 That baive muApfeakjii^lmtbemftwr.
to Thofe that are ef^d^fiermtt yiMi^^ 4H
Chap. 117 ^eansof^eefqu§. x Vrimti. t ^fp^
nevo the Covenant dayly. 3 9e 9lMia*M/Mr piNrt
is pafl. 4 ^eivareofUx1f€pmmig€f Vafion. 9
^iiil{e accoum to mset vri^ ^Provocations. 6 Can*
fiderAyVrailty. y^^feppoacetoiri^^oJUt^
member that nothing can he wA dmrn » -^bipBr* 1
9 Turnihy ajlfJ0ions anoAerway. to OoMrcj
of many bufinejfes. it. ^BetcareefCmriofity- ta{
^econvituMuk better to fi^wndomrmg^ sa)
7{peptbelXeartSpiritHaU i* ^MuUttfynotPoords.]
'•
CofltMCI
II^B
■A^Wg/
I
1 • ■
i
^-^y^J yUrf^ocl |61
CHAP. LII.
SbeBmbtbefi:^»iddrift4fihttiinrds in wrli, 29;,
|Q N D tbuf we are come co the
* finiAingof chic bkflfed promife
« ofChrilt, to^TeReftutKobii
' pecml^fioendevoccobelpyouc
II Senas CO have ReA in him in
, dR& troublerome dmn, and
< yet youmnft know, when alt
i| iNsirdone, (bou^ Goddoch
L ^)«n of theft 6^1 bui-
■dna, y«c mark v^t fbllows,
tiApii^YoalCupimyok't yoatmy tMttuiktaVnenaw
aiywKft, Dowlamfii^ add 1 may take liberty. No,
AewtyienwlWdSThit foHki^ fc, Taiemyroa^upon
foirJb);M!fa&*B/^^iiMr Staitsi, '■ TheiVb tliepro-
6m oier agatti» wit ten {xanii&d ijpoA thftfe teacroi,
dii(C:7oa^w«iddcake<C(Kiftr Yiialc upon ybu, aodfot
?
ZtxrTdSi if Thrift.
-.. -'. •*.
-the wane of tli irffiany p eople have lit tie Reil jH theit
;fpuics,ycu are beleevers indeed^ bSuc iscfie^yoak of Cbtjft
'uf^ ycur'^ nedr, yrkf^re b>4i4v^^ ' 1 W ^
ybu learned of thrift to be meek and bumble, As i|3^
(hould fay, though you be come to me, ahdyouhuve
fome Reft ehat you flial be faved in the gi eac day, but 9s
for the Pveft of che fweecnefs and^comfort that you have in
me, perhaps you have W>c|ti^c.^£)'hac is che meaning of
^he fecond reft* The Hrftjs the reft of jufttficacion, and
fan AificaciorK and Jo glory heireafcer^ buc tifi reft dac
follows now in the i). verfe, that is, che reft of com-
jEorc, and cbereforb ne faich,^<:ome and cake my Yoak
upon you, and learn of me.,. for lam.meekandiawlvio
heart, and you fhal find reft unco your Souls, Beiee-
viog in Cbrift, choii^k brings fome reft, yec it brings
not all, we muft add colour beleeving in Chrift^ (be
e^king of his Yoafe, and learning^ bim^ ta be meek and
humble as Chrift was, and then we ftia 11 have added al the
reft that was befqpc> tl^e r^ qi^rc^f fi^ iiiil2bi)ft#
Chcifts invitation of I^den burdened fitiners to com
to him, with che promife of reft, you have h^aid opened
at large linco you, but npw ch^t tbofethat.ifre bur^efied
ind have J reft tyromifcjiuqcQ cheb^ colgy not; *"* ^^^'
live as. t1i|ey lift^ looik aiiH >ie^ltg£titly/
I theburden^ theref cxe Chrift adds this exhforcatn^ . iinco
bis invitation, ^ah^jnyToo^Hpmjfoiu^ Indeed^ I
this muft jw myy^{j,yi\Mi^p^^Ttf^^
N—WPgT i ■ ^ U
The^ToahofvCbt^.
I
Itoccs (hem to learn of him, propounds himtelf cobethe
iipacterQ of meekrefs, aod iowlinefs, lam m^ek^j and
hiiflf m heart. 'Fhe ^ear^ft example for mc^knels and
lowlinefscbacever wasinche worlds and if you do this,
then the promife is renewed, ' you (hal have reft unto
your fouls, you ifhal find the comforcofche reft before
promifed. 6uc here ther^ is an addicipn unto what was
Etom'tfed before, it .was only : And Imlgtveyou ^ejl,
ere ic is, \Mi you jhal find ^e/J unto your Souff-: And
that was thac they might not think, that • when they were
come c(^ Chrift, chey fhould then be freed from oucward
'trouble^ No, Chrift intimates in this, that though you
> I be come t9 nie, you may meet wit h much trduUe^iqlii
^ j the flefh, much ouc^raf d trouble in r h6 worlds ch^efg^e
I I tlut is not the reft c ha 1 1 intended ,. to* deliver your ou c*
I Mwd man (torn afflidion, .you flial indeed have reft unto
your foul ^KHigh under afflidion, the reft that I promif-
ed before is reft unto youc fouls,* though youftioiUd
indure never £6 much Croid^ie c^ your bodies. . And that
thofediacGometoChriftintghtiiotbe difcoucaged, and
tif^ bleftedSavioTy what help haye we bece^ We were
Qoder a burden, thou didft promife us reftbece, but .we
iiit»ft<oome uoder ii Yt>ak.nowv ir.jfoem^^ andanoflier
burden« VlfaeiiBfode faftbCHctfty cotake oftihat Qb^t&f
on, in tbfalaft wteds oftbe Chapter, ^y H'ddliiHafi^^
(mimyVxrdai ari/^f, It is true, you muft notilure
«i(bottt a Yoak,; t^ut.this Yoakftulbean eafie .Yoakfio
you, cafld tliougbi ivilLgive you^reft ftom che.bikdtt
pu.wfcre^under. befio^e]. and it & true, ypu muffioome
Qude^afiotber^ i butiia^ burden fldl be aJighcbumtoitd
yoii^vit^d^fawyou^iiertbeicopi by this iliort parapbmfe
of thefe two verfes, the meaning of the Holy Ghoft in
wieurocosi. * ^.; .: ;:,.• .- . ^^i . • -^ 7. A
.
.fii.'j'
'•:>/- .. . " . V '!»-...' if'
.■rfi 1*;^.
"-"-' -'■' ■ - I
-4
fbe rpak if arifi.
♦♦♦♦♦♦♦♦♦♦♦♦♦♦»♦♦♦♦♦ I ♦♦♦♦♦^♦i
CHAP. LIIL
' ^^m»etbix4:fdtk meant b) the Toak(^f Cbrifi in four
VarticularSf i. The Toaktf DoShine. z. Of
Obedience. 3. Of Vifcipline. ^ Of the
I
WE come now to tbe more diiliDft fpeakiogof
cbem. lo the wocds of this 29* vecfe^ yoQ have
a double exhortaiioo, and a prorotfe. Tbe double ex-
hof cation ts. IPiM^TakfmyYaai^^Mpmyou. SeoDodlyt
Learn cf me. The Leffons are cwo^ Meeicoe&^ and
Humility : Varlam meek^^nd hvpljf inVearK Oe
we may have a further confidctacirm of chb Mecicneftand
Humility, drift propouodt bimfelf as to be tbs
doftor of bis Chucdi» and that be may iocoucage bis
people CO Icaro of bun, he ^copauods btmTelCas meek
md lowly in Heart. Ai if be ihould fay^ I am ageocle
teadurr, lowly in Heart and odeek^ lwilflKSiirmyfd£
oieek and lowly in teadungof you. Sotbat, . thia meek-
nets and lowltnefs of Hearty either bath cefarcnce unco
ttaequaltfication of Chrtft as a tcacbtrt. chat be is ooe that
wileeacb thee this CKeknefs and lowUoelii: octKe^cbejr
ace a^iacifiat ton of what fpecial tbin^ we are to kwn of
Ghiift, cfaatis^ Meeknefs and Lowlmefr oCHesty and
cbm the ptmAvhYimfifdlfindViffiutti^^mrSeedf^
Now ^ cbe Fitft, Ttf%m>rMf*Thaciicliefcft
Exhorcicioo, we anift cake cbe Yoak upon u^ cbe
Yoak of Chcift. Wbac is chit Yoak of Chcift cbac we
dttiil cilte upon us } laterpcecen make a fiour fold Yoak
or Chcift CMC we muft cakeiipon us.
Firil.1
. « > • • — • -' ^
Tie ToA •/ Orj/f .
$
Firfr^ The Yoak of Doaritie^ M indeed tlie
poftrmeofcheGofpel may be called iVoak in ihttie-
e, bfCittfe it doch carbe the iintuly lufts of mam
c, wbkh are lemaining to prt^ evea in beieeven,
diere ace many lufcs chac woula be unruly, were icnoc
fiic thac ebac ts revealed even in tbe (jorpel. Chrifc hath a
Yoak fix the cucbing of diem« There are many rrudv,
ifttheGofpel; not only in tbe Law, but truths inchfe^
Gofpel, char are oirbert of tbe lufci in tbe Hearts of men
and of 4ielecvect. Now we mufc take up tbe Yoak,
chat iff if there be any cnitb in the Gof^el, chat comet
moft dofe unto thy hcait, or makes mofc againfc chyfia
and would curb thy luft^ befurecoyeiid to chac truth
benotk)iCb co receive in chac truth, and acknowledg-and
bdeeve k» There ace many truths in the ^ofpcl chat are
ODC io dire&ly againfc the kifts of mens hearts, and do
DOC fo curbe diem, and chofe truths are received generally
of alls there nnbomofition of chem. As for inftance
IT, tbe DoAnne of the Trinity, chat there is one G od,
aodcfaceeperibnf,Facher9 Son^ and Holy Ghofr, here's
DoAdne thac the papifts have all been Irrongmain*
Hnen of againft all Hereticks wliatfoever. AD Fapif ts
and oibecs whatfoever, have maintained this, and yec
tthii is a great andFundamencal Doftriue, cbe Do Arine
of cbe Trinity. Why jbould they be found right so this
Ddftrine^ andalwaiastomaintaine ic? And alfo many
other aue DoAxines that we have in the fcripture)
But btcaufe chis is a Do Ar ine char doth ntecaft a Yoak
upon mens lufcs^ this DoAirine doch noc. fo dke£IIy curb
dielttfcf of men, bur a man may acknowledg this to be a
tme Doftooe, and yet che lufcs of his Heart may ftil
CQdtnuer And fo there are many Do£i:r ines in the Gof«i
pel, m cbe wctfd of God revetfledy chat though a man
dodi icknowkdg the tnitb o\ cbemj yec he cannot fee
how cbefeDo&kief make aga^nft chefmfuldifcempers
of his beact. . But now chere are other Do^cines chK
oahe aninft die.fiofuldiifcemDei^ ofaaaaol hearer ibat
^
'^tS^^^
u " f
The Yoak e/Qhri/l.
caUs foe fetf
mocufitacion, and tb^ Hk^ dgmt
chefij cbe heajtc of oian i^verymudioppoficciificoyibii
thafe ar^ Yoak95 thoSf that are af^infc Ceccecfint, and !
foi: (be pqwec of godiinefs. We have many men tlisic are . '
pxchodoxv chacis, chey bold rhe acticles of the oreed,] ,
ehac are no A^i/os, ihac bold Cbriic co be xbeSoivot .
God|i,ibac yqc^regrcicenemies camany o:berccucbsthaCi i
ace^i(VC))e Gefpe], ih9t'e,criicbs in cte Gofpel cbacarr •
Fca^ica I l>0(l|f u^es, c t^ic i$^ thac ui f^ rbe in »&intf ; pi ai •
tnam Iffey fu^b asce^cbmh u^tornsake coofctenceot our !
(bougbrS) a()d being every tbougitc> ip(0 Capcivtey Co che I
p^edienfeofc Cbritc, boic ^^/ic^co^cakd m rheCr Dodrihes.
iir^o our CpnfcieBGes and l^aKis* und 1^ wdbn^^idlay dbej
bpndi of God^ AucjiorityiL)!pon(Aif£oo{cieitf0ii{bac ir
levealed in (uch Do^cines 9$ C^heie ajre. ;Take cbis Ycak
of-Doftrine upon you^ th^^i^ when. you heac anyt
Dodlcine or (lurh revealed.oucofithe^ordi chacmato I
againfcany Particular fin tbacyoulivein, and ihir|ifg«
eth CO the greacefc fie j^n^fsof godll6e(s;«beifure coaecehe
(bis Doftrine incoyour tiearc^ and^'db noc cattkouCy
and do noc fay, I acknowledg ^he Trinicy^ and cbearti-
cles of my Faicb only, bui; if you would be orue
b^leeveis, you mufc caRe cbe. Yoak of DoAnnc!upon.|
you. . • , :
. Secondly^i Another Yoak of Chrifc rhac urcmufe cake
uj^n ps is cbe Yoik of gbodience- As cbe fixipcure
r^icb, .fecvancsareundeccheYoak^ tbacis, tindeccom*
n^nd/bac is a Yoak co fleffi andbloOd wbale ureare heoe, i
d^edience ihal never bea Yoak 10 beaVeqi and Jberealfp^
cpagc^ciousbearc ic )$.nocaYoQk. . Buc aYoakkisi.
faicb Chrifc^ it you wouM Jlave KtfcuncoycAirloidS)|'
yoi} mufc be unider my government^ you mufc haverbej
Yoak of my auchqric/ and.gpvernnteiic upon youj
hearts. Ycm mufc noc chink co go and live widmc.'
rule, and Wichouc government, buc you mufc waknc* ;
cording to cbofe rules oTobedience chic ace revealed iq (kt
^ofpel, take chls Yoak upon you.
'I
The Took ofCbrin.
7
Thicdiyy Another is, Che Yoak of difcipline, we
nHgbcpuccbelecwocpgetlier, biicyec chece is a further
confiderairioOy obedience is genecal to the commandi of
Chiift as a law giver, but now in that the difcipline hath
a more {pecial reference unro the order of the Church,
and Imake noqucftion but chis is partly in this fcripture
intended^ Take my Yoak. That is^ when you come
to me^ and profefs to be a ChciHian, thexi you muft
jt>yD with ocher beleevers, you n;iift;oyn ycur felves
together into'abody, and there ycu muft letup thacor*"
(Ser of mine that I appoint you in my word, you muft
there live in a fpiricual fociey one wich anocher, and cake
heed tbac you do not give any olTence by a icaodaious
life, and if y oudo give offence one co anoxbtr, you muft
give fatisfaction one to anocher, iatisfa^tionioanyof-
fenfive way • You muft not think it much co give latis-
fadion co any brocber that is offended by .yuurloofe
CoDverfation ; and likewife y c u o^ufl be willing co bear
adinonicion by another privately, and if ( bat do not do it,
you njuft bear ic publickW) Yea, you mud acknow
ledg my authority in the afiembly, the fpiricual iociecy
thac Y^^ come. CO ;oyn wichal, thac they have power in
my name co caft you out of tbac iociecy. And if yoube
caft out there, cobecaftouc fr^ the partaking of mine
ordinances, and (bis you mull acknowledg co do as an
ocdinaoce of mine^ as thac chac muft Yoak your Cor*
rupcioQ, and y 01) muft be wiUingcocake chti Yoak up*
Jon you. . :'.. ,.. -. ;
. Cbrifttans ^uft not fihihk to li^ae iitliborty, and
VxM^f snd not to be accountable co any for cheir lives,
but abey are to ;ayn in fueh a fopiety; chac chey may fo
fecupalltheordinaiu;*s, bcoctei^ly pdmonicionahdaa-
thoric^ and the ordinance of caft ing ouc thoie. :chat ist
, unruly^ and the ordinances of che war(^ and of the fa*
1^ cramems* Now this is a great Yoak and ir doch mighci^
ly Yo^lc <he Corrupr Hearts of men, andbecaufe tc is
fud^a^l^oak co keep them wichio bo|ind% ihisreforeitis
8
ii i',k t, itt i> ■
i
TheToakofChrift*
■■«-
Icbac the Heaitt of nien *e 4o of^pofi^ ittitci ft. And ^
howfocvcr rtve^re h«h*€en a ^eitddl^rfgbirftinthiii
order of Cbrift^ yet do doc ihilik thatlfpe^nowcoi
you any new opiniai), buck is that, fcyr ought I know,'
cbac all the godly minifters, ar«i podly peopk in the j
Nation, chat undetAamt the ^$y of Chtitt hold, the
fiime thing that I ftowdo, Thrs^vH be made apparent,
however in the iiKina^ing o( ictfceremay be fomediiFeF*
effce, that this al] Chrt^i&na are bound to, rolH'eina
fpiricual fociery and axperarion^ and not to think chat
every one muft iook ^o himfelf, and nd brother harh any
thing todo with hini) but to Itvd in fuch a Ipiricual focie> ;
ty;, wherein chey are rofet upal theordttiancesof Chrift,
wherein they are to be accounrableone to another for any
fcandiloir: offence^ and robe w illtng to receive admoni-
tion piiuace andpubltck, Yea^ and to acknowledg the
authority of Chrift, and CO acknowtedg, that if thty
walk ofFenfivcly, a nd do nOt reform, '^hat they are under
(ibecenfureoftbefociety, tobe caft oot from the ordi-
nancesof Chrifl', and to acknowledg it tb be the powetof
Jefus Chrift, and to fear it as fhe ordinance" of Jefus
Chrift, and lb ro walk watcWtllly bvcr -all their waitt.
This itaYoak that all carnal lifearts cannot endure, buc
yet k is fuch a y oak, as |^1 (hat are godly dc defir e, many !
wil acknowledg the yoak <if Dodhine, to receive aij
dodirioes in cbe wof d, and to receive, in general, the .
conaniaiideinet)ti of^Q^ and ofChrift, but to comeun^r
fucb a dHciplme of Chrift as is revealed in the word, that ^
^- tenk €0 be ^es^cean^ hard, bat this is requtted
Foutthly: AhdLdftly, Anaher yoak is^ TbeYoak
cf the Crof^ and that feems co be as h^td to felh and
Bfood u any ocher. Take toy Yoakj tht yoakof At
Cmk^ astf Cbrift Ihould oel them, 'ctufc, when yao com
locBe, you ihalfaave rdl tdyour Soukt youihalliave
dktivcoQceiiromcher^rofclieLafWt tcom tbeniktf]
TUrnaKf^fChrin.
noach'pciriecucion in (be worlds therefore you muft deny |
youc febet) and cake up my Crofs^ you muft ^^V^ 1
that the more you are foe me, the more the world wil
perfecuce you, and you may fuffec exceeding hard (hin^
here in this world for my name fake, and if you expeO:
reft to youc fouk, you muft be willing to bear Che Yoak
ot tbeCcoI% and indure any perfecucion wbacfoever.
fe may be,, if you come co me, your deareft friends may
haceyou, you Ihal be bated by your Father, Mother,
KiBfmen, Netgbbours, you may be brought btfoce mles s
for rnvnames fake, you may be re^ed^ed, and counted
the on fcouring of Lhe world, well, you muft be willing
to be uoder this yoak.
You will fay, Tbefe are very hard things. Now
?re but the ccker LeiTon learned chat comes afier^
Learn of me for I am ^lieli and Vutnble^ Thele would
not be hard. . It is the frowaidnels^ and pride of mens
Ileatts that makes any of cheie feem hard, Chrift
proftfles that his yoak iseade, and his burden light. And
fo, God willing, when, we come to the laft verfe, we
(Hal fliew unto you^ that al theie yoaks of Chrift ace
eafie yoaks, aiid though ihey feem to be a burden, yet
they are hgbt burdens co a gracious heart. Aad thus ypu
have thefe words opcitfd. .
. ■ 1
D»
CHAP.
Contained^ the feveral 'Do^riikJ concermng ibt
Toai{_ of Cbrift to be bandied tn the foltoiving
Chapter.
NOW to handtethem largely vould cake upagteat
deal of tun?,, tbercfore Iwill not handle tbem io
FarcicuUct but generaltyj Take my yoak, we flulin
no funbec then the geniecal at pcelenc and we (halfaanue
icchn*.
Ficft, Conrid«ricinttrelforeire.
Secondly, In relation unto cbofecwopromira thai s
on each fideof [his yoak^ .it is very obfervable, bete^ia
yoak it it true, I but it is between two very gracioui pro-
mite*, lanlinw yon^eft. In ihecndofthea8.vcrfe.
^ndjoHpjalfind^ejitoyourSoulj^ in the codctfihe
19 v^e. Therefore firA if wefhal Ijpeak of it ai it itio
it (elf, then there istheretwoDodttiDalpoinCs-
Firft, That thofe that come to Jefw CbriA, they
muftbeundettheyoak, they nury noc live without the
yoak.
Secondly, They muft not only be under the yoak,
but chey muft cake ic upon chem, they muft be willing
coir.
Then ifweconlidei- this as inrefeFeiice imo cfaetvo
pcomifetibacaieon both fides ofic, Uxoyou luTecbefe
two ufc^lobfeivattoas likewifcj
Firlt, That Ehe free Grace of God in the GoTpdjdr
fcee Grace of CtaiA intbeGofpel dochnowayccralco:
loofners, Iwil give you left, take my yoak and you Sol
have Reft CO youcSouU^ here on bbcfa fides is Rim. tai.
Raft!
undertbeyoakof Chtift, che more Keftfuchaooeftial
bnein his SouL I wil give youceft, cikc niy yoik,
and you thai 6ad left co youc Souli.
So tbac you have chefe four DoftcinalPMnci inchefe
vordcdkuConridered in tbemfelves, and in refecence
unto tbe pcofodci on each fide*
' CHAP. LV,
Coatmnetir tbk ^o&rine ihat beletwi'x mufi not live
tvitbouta >04>^> <uul that of Cbrifit and that for ^
fix Vfafonf. I. Cbrift taigj a far beaintr yt^
upon himfelf for bekevtrj. a- We are not ahlt
togovern ourjel've/, 3. Cbrijl batbatl poooer tn ■
bk bands. 4. Qod bath glonouj winpt to
bring to pafs bji the trtemberj of Cbriji unaerbit
jvfh^ y.. Cbrifi bath red;emed vt. 6.. Ibt
^loty ef Cbriji it much in ibe. obedience of bit
people.
THE Fiiftii» TbacChciAianty belecvm char come
to CluiA, .ouft not live wittumc a yoak, chey muft
lire Dndez che yoakofCbrift. Sucely chen no beleevec
maft bea Child of Belial, you heacja Saipcuu many
doMs fpeakinepf ihe Cbiidren o£ Belial^ Xucb' a ooe ita
OuklofBelial,fucbare[beCbildienofBeliiI, Nowtbe
anningofchaciidiifjtobeiCtiiklDEBdial, icit, cobe
aKdi>tvUiKxiadiueayoak>£gK fothe Hdsewwoid
1 3 ^iier»en muft^t ithdtr the r<M^ tf/| '
from wbeboe k'n lakeri fiarififs^ wi^oaca
cbucboTechac are unruly Children,- tbtf aw i
copa^etics, ap.d wil tiveas they lift, *nd 9
wil Uveal they lift, thac wil be under no command, and
no [ule» they may be called Chfkken of Belialf thac b,
mea wicbout ayoak. BuE ocfit beleCTen are for fimD
cbi>, MTcainlj'scheiemufl'bean'fghcydiftiKierlierwtair
a Child of -Belial and a belMver, a bekevMniufttos
Child of obedience. In 2 of "Ep/jf/. i. They were
durged CO be Children of dtfobedience, takbhe. In riflMi
pa^ ye traU^d according te the ceiirft dflbit V«rUy m*
■cording to the power of the ^hintt of the -Aiff ibe SpMt
tfedl HOW workgtb in the Children of difobedience, II
was in titiie paft chat you were Children of difobedience,
chat is aU one, this Gfeekheri* if atone withihscinttM
old Teftamenr, Childien of Belial, Ctiildrenofdiftrfx-
dience, thac would not be brought unclec tbeyoak, and
che Devit wroughc ic. There's many Children chat will
aoc obey patenct, nocSetvsmi theii; Mafteef, eheyaie
v6ry willml, and chey trtldo thucand tbut, anddiey
thitdc tc it the workof thnr ovn Heaccs, but (■ is the De-
▼tHpeafcfi in tfietn when they fpeik fucb ptoad tndpte*
fumpiuous woids as they do, vriien they Ays diey wiU
noc do chus and rhus, iC is che Devil fhic worltf eflKKisl>
lyincbefe Children of difc^ecfitace. So tbacifbeleeniii
wbcn^yweceincheicnatural cilace weie CkHdcea of
difobedience, bucnowacechanged, then certdinty diey
arenotchofecbacarewichom yoak, faucarenow Cb3-
drenof obedience, cheyacecomeuodertbeyoakof Jefifl
ChriA. All chofe Sciipcuref th« atlfot obedteoceto
cbeCoTpel, jccdie^icovrfeofcbifpoinr.
No^thacbelcnettateco beundaOirifts yoric, aM
tolire wirhotiEayoak, wkbout bondtirf o b c fa aCegld
order, as Ghiift reqoires tj( cbem, kacm, chat ifMK^
itififlirte^ityfarit, chac bdeevets of al nn wdW»>
men in cbc world ftoiridlhreuodec the yotk.
■Mo
> i-if
tt^mma
(Bekgyers mMfiiesuder d^ T^akvfChriJt*
Firftp BecMic Chrift wts commic cx) cakeaydceupi^
on hkn far heavier cbA he lay es upon 70U5 »d foi: your
bkesCbcift'toofeayoak upon himcbac was achoiifand
times hrtvier cheiti is upoo you, and ic was for your fakes.
hVidlU 2.6« Wbohnr^intbeformeefQodj ibougbt
kno^obh^ytebeeqifalvritbQad^ butmadehimfoifof\
no f^Hk^Unifinuito0l^JtponbmtiJe forme ofafimmst%
Tbac (bewes be was under tfae yoke> for the fcri^xure
fticbi a leivaoc is under cbe y<ike« And he bwhhkd
Umfelf^ 0nd became o^dieni umto dtatix^ even the death
\eftbeor4^fi* Tbac is, bepuchnneckunderannoft heavy
{yoke. lfideed9fakbChtiftj^/roI«ivea/2ea»am;^
\htirden iel^l^ be docfa boc noean cbe yoke that he
,boce» for cbac was a heavy y okey forhebeoKiieobedieDc
jcodoKh, even the death of tfae crots^ chough he wase-
Iqual wicfa the father^ yer be was concent t^ pat hirorelf
Under the obcdiencrof due yoke^ chedeasb at cbe cro iJB.
,*
Secondly, We are noc able to govern our felvesy and
therefore ic it fie we* fltouM be under the yoke, though
we have raceivedibBie |i;racetoooffie€oGfariftj yeccei>
tainly, we canaot come of our &lves , und if Oicift
ihould lee us Gee wbecewe would, and tu)i put the yoke
upoaixsy cercaiuly wefliouki utidoeour fehnes. Mitj$
wicb many uaculy, wild creatures^ chey are loach ta be
ODderckefoke^biitnow udcethe yoke from then), the
bridle from tbeoiy and chey wil 019 and uodoc tfaen^vQi
So, we think k bard co be under fuch yoaka, aa.ite in ibe
vordy wawooUlisiobeatliheccy, bucwedoe;noC^know
d^r own Spicics^ If cbetpcd fboold kc w be a^ ht)ercy»
JftoukI ceraainly uodoe owielvcs*. Ic isoneoEche
iceft judgmeocsio Dhe worxi of Gods tbac God (hould
usalme^ .^E^^iaikj^e^j^ leii^m^lone^
iMlbe no( be uoderche yoak i Jerhioai aione; You chink
StitteaCeafaw cohavc^ yoaktabea fcoayoia, bucif
Godflmld ioulijucba 4U dpwa to bel, he
couM
14 SeleeVers mnft be under the loak ^fChrifin
could noc bring a greater judgmcQC upon him cbeu chu
CO fay, let bim have his wil aM fa is libarry*
Thirdly, God che Etcher hachTec up Jefm Chri(t, the
greac King and Governor of che world, and erpecially of
his Saints, God cbeFiiChec hath faid htmfeif, be hath
given al po^vec into bis hand for To in the latcereod of
^datbevp Chrtft (aich i Mpower it given unto me. And
in the 2.Vfalm. 1 bavefet my kin^ on my holy TItL God
i^e father bach fee bis fon upon buholy bil,atid efpecially
in his Church, and alpoweris giiteo onco him, asio
the forenamcd place in the VbtU Ther^ore Qod ha^b
advanced bim above al names^ tbat ewry k^ee fijould
boivuntobim, Chrift is advanced and fee op by die Fa-
ther as a fraic of hisobedience, and therefore ^od e%r
ptCti that al (hould come in and fob je£i: to bim, efpeci-
ally beleevcrs^thofe tbat have enjoyed fomucb benefit
from bim.
Fourthly, As God the Father bath brought to pafi
moft glorious things by the obedience of bis foaXo God
the father bath moft glorious things to bring to pafi
through the obedience of the members of bi$ fon. The
greate ft things chat ever God did bringtopafs/it was
through the obedience of Jefus Cbrift, glorious thinp
that we underftand but little of now, bat flial under-
ftand further of hereafter^ thegreateft things tbat the
father flial be glorified in to al eternity , bath bceo
brought to pafs by the obedience of Chrift ; apd ncit to
that Rial be, tbat which he wil bring to pais throngK
thofetbat are the members of bisfon, their godlioeb,
and holy lives, ftial fetch about the glory of God, moit
then a Ay thing that ever did, next to the obedience of '
feftts Cbrift^ Therefore 6od doth not only reqdtrc)
that you'flionld walk holily, and be under the yoak ctf
obedience, meerly tbat you might teftifie your refped
. 1 ..... .^^.^^_^^__
SeUevers mafi he under the Yoak ofQjrifii 1^5
! «
t unto God, and do chac wHichbefts a Creature co do;
;hic becaufe he hath glorious thingf to bring about by
yoncohedience, fuchthings asfhalbeclje matter of the
t Glory of God co al Eternity ; the obedience of che Sainti
'even VI this WorU^ ftUlbcagieatpartof the m:uep of
I Gods Gtery to al Eternity , and from thence the Lord
; wilmake ic a{ip^r»how he raifes a foundation pf.Glpty^
tobeniagDifiedineverlaftingly. ^'
Fifdy, Chrifthathrede«nqedu«, we are not our own,
aDdtheiefocetbereiscaureihacwe ihouldbe willing to
be under the Yoke. Indeed when men and women come
i&theicownhandt, as they fpeak, then they (binkthey
are freed ^om yokes, andnow they may have tfeeir li^
bercy,andlweastheykft: I buc, tbere.is norBeleevers
that are of cbek owi>liaiids, they ^are the purchafed pof-
Cefiioaof Jefus Chrift. You think ic argument enough
to yo|^ S^nriv&ts to tel t hem, your time ts not ypuc own,
DOC your work your own, nor yoiy; ilrength youco^a,
youafieiochipftateof aServant: bu; much more may
Cbriiliay, your time is nocyour own, your (Irength
'nocyourowQ, nor your pares your own, Lhave boughc
chemalt, I Dave laid do wo my )ife cobuy thy time, and
buy C^y pares, a^ buy thy ftrengrh^ and cbtie fore yw
may not fq^Mnder away youc time as you Uft i ic may
be yciu fqmnder away your parts, and time, and
ftreogch, and abihcies as you li(t > 1 bur, Chrift hath laid
down his life, his bk)od to purchafe them, and therefore
cetuiiily,.you muft noe live %s you lilc, but mufl be con*
cetx to be under che yoke of Chrift.
Sixdy, The Glory of Tefus Chrifc is as much feen in
che obedience of his People under htm^nd in (he bitnging
of chcir heara under obedience co him, as in any thing.
{It is (bare thiC Chrift hachundercake^ from Ecernicy, to
biing tbee^ooder fub^eftion, and ic is thac wherein much
;ofche Glory of Chrifc appears, thac he by his power
All bring cby Soul under fub;e£lion, under rule. In
iJStsA 3 f . Vim bath Qod^aittd mtb hit dg^A band.
•- -| "* " I' - ■ - '^ * "' '""^~~ '_ _ ' "•M il " •■ '----^ — ^ — :t »- — .1-^ - ^
i6 WeUe'pers mufi ht HiUer the Todk 9f€k^>
to be a Vrince^andaSawofy for tegivt rrpemame t»
Ifrad^ and forwvemfi of fin/. Ged the- Facbv hafb
lifced up Chrift to a high d%nky, co what? To bet
Prince, a high Vftifi^ and cogive cepefitance, and re*
miflion of fin$. Mark, This is die exaKatioo cf C%riff i
noc only to be a Savior Co fave u»> bat cobe a Prince to
rule Qf , aod co give ui cepentaoce, to cake off die Hart
from the waies of fiO| and co brsng the Hearciotodie
waies of obedience, and Cbcift fttewes how be ii exakcd
. by God die Father^ when he rales us tsaPrince, and
I bdngs our Hearts into the waies of obedience and tepffr
\ taocf • And tberrforey choTe char pcofefs themfHvetce
be Cbrtftiansy and yec'will not live aodet the Yoak,tbqr
do whac fshcy can to make ChriftadiflionoraUeCbrifh
they takeaway the honor of Chrill:, whereas choft tbic
ate Chriftiani, ^c walk as becomes OsriftiaAsi asuoh
4lcrthe VoakofChctfir, they bonoc Cbrift, tndChrift
(bat ^ory in them to all ecernity^ thectfoct OttrilbiBs
ittuftTive under die YoakoflefusCbriff^ indCbfeMfbce
fuch as wil live unrulilyiii their waie^ and waHcascfaey
lift, and will plead fteeGraceforir^ frying, Chriftbatb
doneal, andtheltke, diefe are ftraiMfr ro die waies of
JefuiCbrifr, andcbew*yof€beGoIpet,buciait(iic«
with diem in the next tioiacf aod therefdre Iftalpeft
uncoit^ and chat is this.
CHAP.
•»^~"-p"
■ I » " l"^ ■■ > *■
^Bihfptrfmtfifut^tU 3mA tfCbn^* i ^
CHAP. LVI.
their obediemt k rtquittd ^f Mi^em in a way of
tbMbj^nmgimdhUffiniof(i0d*
DOCT« IL
Xt \t^ mufinot only he UfifAtr tbeyaal\of Cbri{l,bM
V V tai^tbtyoab^of Cbri^ upon mi\ ThaCif^
Qocoolybeundefcheyoafcy andwtn^^ and be croubkd^
andibelike, becaufechewaiesofGodace foftci&> aifd
oonfiiflnce puts fo much upon Wy we muft not be difcon^*
^I £iyf aod Wincbjand SpiuueyaodKick ^ as untutjr
Beifeiy, when tfae.y oak tspuc upon ibein^cbey Kick ana
Wincbt wd cbcy i^k ka greac cafe when the yoak is
off cfaamj. QbiK\ cbisvuft not be* Many Chriftiam
wboo^ (beii cixtficknce ceb cbcm cbey cannoc be laved
eiKqpr ^My come uadec cfaii y oakof Chiriil^ thsyogmiy
aod feopecly do wHf' Cbrift oonmandd* pf chem^ I bue
ibey lie gcOinj{||;wdfccfais yoak ^ bw Cliciftiani muft
cake cfaeliaw iqpoo tham, tbey flioukl be a Law co chen>
lefocv tbey^fliGukl rejoyee in ctus LaWy and Loye cte
Law,^eqd ikfs Got) for (bf« Law, and co^ncuillek
jSioi^ aiKl4)aMip«(ft4;oiake tim yoak vpon cheou. So
^ fiba i^ao» Vfidm^ Tbe pec^k; of .^)d asecaUerij a
wiUaig ]|p99B)t« Cbkift 4xked by bis jfiwtf. docb
faDRgiChetErfaSMrce tahtm^ but. be docb not only bv bis
Vec :bsim, cbcm co ^ %ri)ac be would, have itbeni
' ^9 bu&byibifpowesbefiMue^dieicwUisrtaebfiki^
it^h€9^KnSf»g990fk^ fo cbat ihey^caketbe yoik
CbfiftaiWfaMiy aodindeed^ ibeae is attcbe Reaiai
ciie«vkMK4|i^ iIm we ikioiiid n^c only bf under
El the
i 8 ^eUtPers muft put on the TmK ^fQnifi.
tbeyoak^ buc cake ic upon us, there are man^.Rea foot
for it, buc I will give you buc this one fpecnl Reafoo«
andrhatUcbis.
That all chc obedience that b required of beleeverr,
i c IS required oft hem in a way of chanksgivingy of grat u-
1 1 cion, and bTeding of God. Now there is nothing more
reafonable, then cfaac we fhould be willing to chofe du-
ties, praife and thanksgiving cannot be perfoffmed, but
we muft do it, joyfully and willingly, a mutmurirf;
Heatt can never be a chankful Heart, Now there is no
duty ofobedience chat thou arc let abopc, buc thou an
to do it in way of chankfgiving fot the great mercy of
God in fending JeTus Chrift inco the world, andtwre-
fore thou muft not do ducies becaufe thou muftgo^to
Helt, and God w^rdamne thee elfe, but the great argil*
ment for beleevecs to do duties is this, that tbeLord hath
rpagnified tbe riches of his Grace, in fending his Son int6
the world CO fa ve our Souls and be hath done fuch great
and wonderful thingsfor the Children of nnen. Now tf
our ducies muft: be carried after this mainner, furely, we
muft be willing CO them, we muft cake cfae yoak feebly
and willingly upon us. So that a Chciftian in waiesof
obedience, be doch not look upon the yoak of Cbrift hs
an Icon yoak, buc as il Golden chaine, ascbac whtcein be
glories, he being a Servant of JefusChrif^, And for chis,
that is very obfovable, in the firft of James and cbe ficft|
where James, wricing of his Epiftle he faich^ Jame/a
9itvkintef ^odi and of ^ Lord Jefut Cbrifi^ toibe
tmeln^ Tnbes which are fcattered abroad gree^ift^
^ome/aSectanc of Jefus Chrift, faewasche btodierof
Jefus Chrift, ( foclo be is called io cbe Galachkos)
James^ was cbe Brother of Jefus Ghrift, near co Unabf
cheflefli^«ndyecbece, wbenhewoiddfpedcofbimfel^
before his Epift'le, co make way cochejEiearcsofdide
chac he did wcieeuncoy bedochoocftcfoccbchisftileoC
dignity, cofay, I was cbebrocfaer of TefwCbriftf ^
fo an Apotlle, buc Jmw aSecvaat of God, lod of d»
BekelfersmtifipHtOHtheloak of Chrift^
Lord Jiefus Ghrift, as if fo be^chac James did glory more
CO be a Secvac^ of Jems ChrifV9 then co be che brother of
Jefus Chrift. And indeed, i t v^tt fgrea ter glory co be a *
Servancof JefusChrift, cbea co be che brother of Jefus
Chci(>. James mighc have been che brother of Jefus
Chrift in Che flefli, and have perilhed for alcfaac, bucbe-
I ing che Servanc of Jefus Chrift, be knew be fliould ever
live with him, , As ic is a greater jlory for one to obey
che word of Cbrift, clien co beatChrift in the womb, for
fo you know che word in che Gofpel, when they c^me
and told Chrift, here are chy Mocber, and brethren^ feek-
tng for thee, he irobraceth his difciples, and faid^ here
are my Mother, and Brethren: And indeed, ic wasa
greacec honor co bear che word of 6od in her Heart, chen
I co bear him in her Womb, co be under che command of
\ Jeftts Chrift you that are Women, yoo would chink ic
j a great Honor, if you hadbeen amoinredt^ (^od, and
rhac you had conceived Jefus Chrift in che Womb, and
\ bora bun i but if you be brought under che obedience of
^Jefjis Chrift, icisagreacerbonor. Arid fo, you wouki
I have thought it ( any of you ) a greac honor to have been
j a brother to Jefus Chrift, If any ihould fay, here is a mail
! thac is b«?other co Je(us Chrift, I but, co be a Servanc co
\ Jefus Qirift ts a greater liondr. Oh, Labor to charge
chit point upoD your Hearcs, when you lock upon the
Ireak of Jefus Clurift as a hard thing, remember, chac be*
cevers muft rcidily, freely, and willingly cgme and
tike ic upon them.
^«
CHAP.
io YlkWIiBtiiii^fre^Grsu
> ^ i imi iii t ■ »m m^mmmmmmrm^
CHAP. LVlt
Tbe ffoStrinerffneQrace^ tmdahtMtoiifobiiir
ence : T&e ^ZWif»^jN^ i- ^fbmf fi mmcb
it what Omfl haihundfruAen for them tbilfiM
hefofvedB )• ^^tbing do^ fi> much drspf ik
^kart topbedieiKe. 4. hh OMk^ tb^ ^jjautn
. ofSanUification. f.Ukagain^tbeendiff CMfi^
-'- cominpintQ th^jPoorUL 6« Cbri^ ktbelU^cm
(ftbeTathcr. 7^ It k Oioiafi th %i$mt flf 16c
qof^L r
encc cb)C cb^fie iVQh9t9CottetwoproniifC9b CcmeU
m^andyMf^ibam^BtS^s UksmfyoakjifMfm^ atid
^ ywjbaifind ^^ t0 ypHT Saatf* Now tbe ncsc pdioCi
j POCT. Ill; -
That tbe Votirine of tbefruQraaMf ClmfiiMk^
Q'ofpel, dqtb no v$4y tend to any difohmience^ htAto
further obedience. Aod I hope when w^ wece opeoiog
ofchaciofomaoy Farciculars youcatne couodecftam
forow^c of the fcee Gcace of God in die Gofpel. Welti
hue now . chj|(. chit may noc beabuCed, leacn chft point*
Th»c mm ^ tb9C ftee Graoe^ , aichoucb tc had been ope-
ned a hundred cimetmore^ cakcicinaUttegljOiyaadcx*
cellencyofic^ yecicceodsnoway toloofiiefi, (here 1900'
libeccy ac an ut\co the ft:ihby ch^te Grace of Cfaci^
buc
•«■
tendetb »9f M Hffbedience,
I
I -
hrx rhere is ftil rtcber a ftiithetance in ir^ to bring Che j
Heact under the yoak of Jefus Chrift.
And for tbar, I need not give you many Scripcorei^
that one place in the fecond of TRtus and cbe 1 1* May
fofe tnftcad of aL Vartbe Qrace af(^od tbatbrinjietb
SahMioiii bath appeared to at men^ What doth this
ceichuit fedothnocteacb ufColiveasweliflb,No,verfe
the 12* Teaching uf^ that denying wigodlineff and
Wirt'US]/ ktflf^ t0e jbauli live foherly^ ripbteaujh^ and
godlUjfin thhprefentvorldfUx^ngfor wat hltjftd hope,
and wegl&riam appearing of ^greatQod and our Sa-
^tMT Jefin Cbrifi^ ivhogavebimf^that be nagbt redeem
m from all iniqkttYf andpurifie tmto bimfelf a peculiar
people^ ZGOkm of good t»ark/ i tbefe tbmgi teach and
lexbmfy ondrehAgmthal authority J kt no man defufe
^ilbee. It is a Text, asifichadaimedBamcuIarlyagainft
cbe wanton generacion'Of tmr tirpes. So many eKprelii*
OQf 9 Teaching to deny ungodlinefi^ That h the general.
Worldly bifif. We rauft not grow more worldly, and
iaiMe our loils more cheD before^ not take mote liberty
to go lAto company, and driiAc/L and lay. I but Chrtft
hath pdd for ad, and faiisfied al. Jind ri^ttaufiy.
Not thialc that we may run Inco debt, and Cozen, afid
Cheat, and do any thing, and then chink that all \% fatis-*
&d in Chrift, diii is a horrible thing. Bat live fobtf ly ,
H^htcoaflyi and Godltly in tfaii prefent world, nbt to
tfi£k^we cannot five gcdHfy herejbut yet we fhal beXaiixs
iabaveo^ Maitk therefore, even in this world, there that
wfl be Saints i^ heav^, muft iivr foberly, Righteoufly,
and Godlily in tbis|Tefent world I bat this will make us
Leg^ pecbajps ; No, Looking for that hleffed hope^ and
^^otiouf.appeating of the great Qod^ and our Savior
7^ Chrtft. Tbofe who take liberty unto the flefh up-
an cte Doftrioe of Gods free Grace, abufim; of it, with
whit Face can diey look for theappeairiag ofttie glorious
II
"22
The DiBrme of free Gruce ts'c.
'■
; chink CO honor Jefiis Ciurift, by iecung lip (he free Gcice
of Jefus Ghrift more chen others do» bucwhenjefus
[Chcift fhal appear in his Glory, cetuinly (hey flial aoc he
able CO look in che Face of Jefus Qirift,
And mark furcher. Who gave himself: . - us^ thai* U
might Redeem us from all ini^ty. Many ioofe fpirks
draw chisargumenc, Chitft gatebimfelf foruscoRe^
^eem us and rberefore fm as much as you will or jinas
much as you can.yec Chrift bach paid^oough for all^fudi
kind of expreflions, come from ibofe chacaieloofefDi-
riced. Bur here it is, Chrift bach given htrnfelf foriis/bac
he might Redeem us from a I iniquity j noconly, thachc
migb(« Redeem us from cbe Law, but frcxn iniquity, and
Redeem us from al iniquity* Further, Jlnd purifk
untabitnfilf^ not only lave, not only pardon^ burpir
f iiie unco htmTelf, and that ji peculiar people uoco bia>
felf, in a peculiarnEMnoer, that they (hould live in a pe-
culiar manner from men of che world. And TkdUiu iff
good worh^. What I. Do noc chink to Uvepeculiariyi to
live in chac kind of, way as n^ne others do,, new kind of
Acainei, fuch as che^Cburcb of God bach not bcena^
quaiiited ^khal, Ko, But Zealous of gpodj¥C>il<s, And
Tibefi thirds teach^ and fEx&art, and/ti^klfy Tbofe
chat flial make any other uie of ctie Grace of Chrift cha
chis. Aiid chat with all autborityB Perhaps thefe mea
wit go away and jeer, anddefpifei and Scorn,, and cd
you it is meerly L^al, Ibut^ faith che Apoftle^ do you
ff> on and do it withal auchocicy, be not afiaid of cbdr
Scorns; and contempt^ Ijet n0 ^Man def^fe thee. And
thus you fee the Doclrine of the free Grace of Chrift, jn
np way a cloak to liberty. I wil give you .tfit maio
ftrengtb of che point, wherein it confflb,. and.fo iohcg^
it afterwards , that ic cannot cend co liberty |Fpr«
Firft, There is oocbingin the wodd chat feci fimh At
^iloffin. more then the jDoftrina of she GoGoel : tint.
i^* It w
^ t 8^.->
■^^H«-*^»i^
^W^iwAi*'
DoHrine nffret^race
23
rerroc of the Law, and thrcatnmg in cbe Law, dochnot
Cecferchfoniuchcbeevilof fiD) as the Dodtrine of the
Gofpel dodi.
Secondly, WecoroechercEOunderftand, wbacChcift
loth uncicrcaken foe chofe chat e^er fhalbe favedj If
choH underflandlA the Gofpel arigbCf chou doeft noc
only undetftaiid Cbrift t$.the great argument againft fm^
boc chou cooieftco underftand whac Cbrift bach undec*
aked for thee (as heretofore ic bath been opened^ icwas
pare of the Covenant that Chrilt did enter into with God
die Father, noc only to payapciceforthefinschacflul
be committed by theSaints, but he did undertake to fan-
ftifie their Hearts and li^es, and this we come to under-
ftand moce by the Gofpel then by the Law.'
\ Thirdly^ There is nothing that wil gaine mote upon
thefteart of a fmher chac under Hands t& Gofjpel aright,
to be as a cord of love, or as fo many cords of Love to.
draw to obedience. l>Iow ilie oorcb of Love are as
ftrongy^^ ftilly to draw from (in unco obedience, jpf the
cords of fear can b& Some are drawn from fin co obedi-
ence by the cords of fear, but thofechac underftand the
myftery -of the Golpeli cbey corpecobe drawn by the
cotdsof Love, which are as ftrong as any cords of
fair, and therefore the Gofpel muft pceds tend to bo*
-
FoQEcfaly, It is again j{ the very Nature of San&ifica*
tion, if thou underftandeft the Reft of jChtift, yon
tmow it was tspened to be the lUil of Sanftificaciony what
istbfa r But CO bring Che Heart under the yoak of Chrtft ,
titecefbre ir is impaflfible the Grace of God fliould tend
coiibcrty*
4
Fiftblyt Ic isauinft the very end why Chriftcame'
teotfie^orld, and againft the very puTchafe of Cbrift.
H
%
giyethnot liberty to thflejh.
1
^The Sccipcbre eels us^ chac Chrtft came c6 dtflblveche
works of rhe Devil^ and not to twiCt chcm fafc^ cbecrudi
is^ the(e men chac wt] preach r)much againfc the Law of
God, (for ic is che fame. Law fcil as Co bimj and chac un-
der the argumencofChrilcs free Grace andCfarilrs Re*
dempcion, they arefo far from dilEoWing the works of
cbe Da^ili as they c wtfc chem cogeihei by a fcroager cord
then ever was fronf che beginning of che world. Ijneani
che abufe of che free Grace of Ctf ifc in delivering U(6oa
che Law, as ic is delivered and handled by many, tcisch^
moft fubiciie cwifliug of chem cog^cher chac ever wasioche
world. The Devil in al his wifdome and fubcilcy, choi^
he was cbe fubcle Serpent in paradiTe, yet he never hid
fucb a fubcle way co cwifl his waies togecher as this abufe
of che Graceof Ghrifl in che Gofpel. And it is againft
tliepurchafeofChrifV, for fo you bad ic before, Chrift
hach purchafed a{)eculiar people unco himfelf co beZea*
lous of good w or ks,.
I
Sixthly^ Chrifl is che holy one oftheFacfeer, beisj
the very glafs of che bolinefsof che Father, he is (he
Cbarafter and ingraven form of che Father, che holtnefs '
of God, it is che luflte of al his other glory, che luftre of
al his acributes, now Chrift is the glory of cbe Father,io
regard of hblinefs, and therefore there is nothing in hiffl
can cend to any loofnefs. In Vehreppj^ y. 26. Vorfucba
high prieft became »/, vi>ho k holy^barmUfi,undefiled^fp'
parate from firmer J and made higher then the Veaveru*
Mack what a taigh preifl we have, fuch a h%h preift be
came us. Firft, Holy. Secondly , Harmlefi. Thirdly,
undefiled. Fourthly, Separace from fihoers. Ceaaio-
ly, ifwefbculdhave fuch a high preift, and ic became
ui to have fuch a one. Holy, Harmlefs, undefiled, Se«
parace from Tinners, then it far comes likjewife tbgfediac
profeistoltavepartiDtbefacrificeof tbii biglb preift, to
fce
(
. I> I t l«f*
-JUm.
j tt isdangerous to abufe the doBrtne of free grace. 25
belikewifeholy^ harailefsy undeiiled and feparace from:
finneny and therefore cbe Grace of Cbcift wil ceach chee'
to be feparace ftom fiDners^ as do not you fee apparenci/
chac chefenien begin coacbmpany witn fmners, more then,
ordinarily cbey didj and more then Cbrifiians da
Sevencbly^ Ic is againfc the very Nature of cbeGof«^
pel. In I Tfter^ i« 22% Seeing ye have, furified your
Swlf in obeying the trktb throUgb the Spirit. Tbe cruch^
cbac is, the truch of the GofpeU So that the obedience
cotbetrutby ic purifies the Hea,rty and therefore cbofe
men that think they have the truth of theGofpeli and
open that more then before, except the truth purines the (
S6ul to obedience as wel asFaith, certainly, they knoir
not the my ftery of the GolpeL
'•
CHAP. LVIH.
*
Contmned) an 9^ of ^xJjortation not to abufe tbi
firm Qrace of tfje ^ofpeL Seven %eafms ef tlfe
^oint. I . Itf to amfe tbe bejh thing. 2. It k
the cropng of ^od in his hi^ft ends* i. Itii
againjt tbe n^tiHity of a Cbrijiians S^N 4^ '<
ir a moft dreadful fcandat unto Jefui Clbrs/i.
5. It k a dangercMJ fign of a^eprcbate. tf. Itii
tbe great^ hardening fin. y. 7{ptbing \aies up
more terror for tbe Conjdence. i
AMD if this be fo. Oh! Lee mien cakeheedof ex-".
pceflingany thing that tends to loofnefs, and cake
the rife from tto Grace of God in tbe Gofpel^ cboudi it
ii true, when you come and examin it, Ob they (ky , God
foriNd that th^ fliould fpeak any thing srgaiiift theGrace
F 2 ofi
i^--»l« ■■■ R «F '> '•^
a6 Jt is imgtrom to ahufe the DoHrint effreegmt.
of €od in the Gofpei Now ic is true, i: k impoffible due
tjiey ihould dare co be open and phin^ though fome have
fpoken fo plainly and openly Cicb things as tend to loof* 1
nefs, (uch things as one would think never fliould come
from any-nians mouth, but the truth 15, if the Devil
ihould come to [pen, and intend to bring men caloofnefs,
be would not fay in phin teaicms, I intend Co bring you
CO loofnefs, but would do it uiidec fome othef color and
therefore we (hould cake heed^ not only of expreflioai
that way, bm take heed Of any thing that tends that way.
As I fup^e many of y€>u cannot but read of aboundance
ofexpremons in many books that tend thatway^ whkfc
aiay cake the Heart of many that way. As a man may
by ftriking of fire neer Gunpowder fet the houfe on fir^
poflibly he may fay^ I did no: intend to fee the Houfe 00
Hce^ I but is thac enough when they (Irike the (ire neer k.
Let men tdke heed both in regard of theiC'exprefnonsiand
more efpecially- in regard or their livev and Con verfati*
that chey do not abufo the free Grace of God in
ons
I Chrift* There are a great many thiqgs that I might men*
tion, to (hew che greafEvil that there is in this, to make
Chepromileof tbeGofpel, aodthefreeGrAceofiSod^to
be buF as aivaccidsntai means towards looihefi* JkMy
Firft, This is the abufing oF the moft bleOetickiiv in
dbe^worldt todcaw any thir^ that rajgllcfuicheckiatoeli
.kiouc lives^ I Cay ic istbeabufe of t)yt molt UQ0cil thing
tJM, e?er vi^ in Heaven or Eac(b^ it is tAe 4lMifeof die
Sonof God^ being made xtm^ And dykigiiDffflMDsriny
whkb is che blefledefc thing chat ever wat • Take all the
Glory of Heaven and Eartb. it isal but as a dari^ Uadc
ihifdow, in comparifon or the Glory tbatcboctiiintbe
Soq of God^ being made man^ and dyiog fosmain&i.
j Now to abu(e that wherein the Glory of God isiaofi»
ai^ thac that is the aiofc bleiled tbiqgihac wmimj$oi
j^effhalbe, muft needibeajBnoft beyoousGhiagafiiDit
h kdan^er&its to kbuft the IhHrine of^€fgract. 27
God. Ic IS a great cv41 for a man co abufe neat, aod
driok, adrankardgoesco anaie*bottfe» and beabufes
driiik» Uak^ and water, but what a difference is there
between tbe abofing of Water and Malt» and abofing the
6cond perfooio trinity , tbeblefledLord Jefas Cbrift,
be that was the blefled Sw of^od, the Holy one of
€od, to be tn inftronent of my fin, l^^'Mf • ^^^ hoc* |
fibk otfence* And fio in Gliittoiiy ^ if irbe (b mach t
fiotoabQfetlMik<bofalliee|>j or any creat«te» what
ii it then to abufe tbe grace of God inCbrift, the Son
of God, and the mifterteiof tbeGofpeU and to (in a
^ioft G^A by that, that is another macten And tbofe
mat are prof eflbcs jof religion come to be guilty of grea-
ter fioacbcAOcbei* do, becatitieyoor wicked ones, rbey
abufe botmetc anddbrinky and cloihes^^ aad fuch like
duogs^ bm profeflbrs, they make the ordinances of
Qni to be bixas Bawdei to tbetf Ipfts^ that it, eb^y wU
gD and pt«y> tftd be long in prayer^and al to<olor tomt
ootOftoiia un. And fo they wil bear^ aod receive tbe
ftoMatMand at biuto cokw fome B0torii>ils wicked*
mu tf GodftalMs^whoremaftertj atnl drunkards^
and lock ai^atofe fome creamits lo the di(lioiior . of bis
taMy how flial he jbdg Attf th^it Auk mtkfe tbe or-
diMfldrpf prayer, the Md tnaoce of the vo^rd, che ordi«
oaMf of tlK^iccBmeiK^ tbe very flcfli aiiKl blood of Je-
fitaCbstO^ DobefeMerriratcotbykias^yefii^ tbebteif*
M S&ttoi<Mt saaii iheeefore thy fiois f^r greater iben ^
^6m^ ofAoprUfhaieoodis* cbe ikisof l^pocrtcei i^ \
flBieef iMdilie fio of tfaofeoiMrtbafc ftaS^tdcnetfae grace \
of God ID Chrift into wamonoefs,. this is tbe greaceft fm ^
ofti octt MOMbrte agaiot tbe Holy Gho(l» and that
«» bqtxdqpaq o£ tfaaa^ bse tieit unto thet tjbit is |be
giptnA fioifaa&eydl wis commif ted io chrwotW. :
• ■ ». • ' ■* . ' .
Secoodly, It is the croffi'ng of ^oil httke highfeft end
aiHiwi Orfi Aii ttfltcM^ tDhava fiefunaVhit wocks.
Hm^^mMdimA ^mofiiHiaiid acoffinftof^od id bis
dangerous to abufe the doSirine t^frei^ace .
- <
lighell aime tbac ever God did tiiae tc to al bis worb \
rbe greaceft end f bat ever God did aim at in af bis
/orkcs is rhil, tbac be nitgbtbave glory from tbegrcit
vorks of bis in Jefus Chrift, in bis fon, God faacb plea*
edbimfelffromal eternicy to tbink cbis with tumfelfi
vel, here is a world made, and there is a great deal of >
IB commiteda|fid I have little glorv, little glory, I bare |
tommy worb of prOTidence^ and creation, wel, -but^
[ b&ve a work to do, to fend my (bn into the world to dn I
br man,and I flial have glory firom that more then from
il my other workes. Now when God thooght of tbii, !
bat this (hould make amends fot al his other works, |
hat now there ftou Id a generation of men rife up that
[hould bring as great a diftionor to this work as ever
iiras ; the world by their wicked nefs hath turned tbc
vorkof^ods creation and providence to Gods di(ho-
lor, bat nbw> here it a generatk^n of men> that wil
:urne this mighty work of God, that work that God
glories in before angels and men, wil caft dirt agaioft
;bis, and fo caftdirt againft Gods bolinefs, f foriraeed
he Law is nothing bat the gla's of Qods boiineft what-
ever men fay, that itisabolifhed and tbirlike^ here are
I generation of men tbatwil take the glorioas woikof
^odin hisfon, and wil call that dirt in the glafs of
3odi bolinefs^fo that they crofs God in his higheft ends,
nd fraftrate them qaite againft ^ods iatention* It is
smecbingtobefroilrated of what beinteods^ bat M
rod to be fraifarateof the faigbc^ ends thache imeiids.
Iris is that which iube greattft fio, nat unto the fin a«
»inft the Holy ^boft.
^ Thirdly, This is againft the ingenuity of a Cfarfftiam
>irit, achriftiansfpiritis aningfeoiouf fpiric, that iti
leltat^verytbingofGodybQathiiftewt^ dttttfaom^
ihriftbcintbeirmoatfaet, yet there is little of thcfpi-
iof ^od in their hearts.
|¥ouithly. This ia a moft dreadful feaodal dnto Jdbs
nriftj and thfwaici*ofG^ft. |K|id.iiDto tilt
Jt is dangerous teahufe the fhHrim of free grace ^^i^
Kcordiog CO the way thic cbefe inefi cuher teach or live ;
^oe to tbcm that Ao offeod any of thefe little ones !
^ iaith Cb(ifi) it isa wofyl thing to fcandalixebut the
wcakcft and pooreft bcleever that lives in the world.
And Chtift teU us, that it u better that a milftone were
hong about facba ones necke^ and he were caft into the
bottom of tbefca, boitbele do not offend thffe little'
ones on^, bat the Lord JeAis Cbrift, the blefled Son
of God J and bring a icandal open his name and Go(pel.
It is a dreadful thing to> count the blood of Chrift as a
common thing, its fpoken of in the fcripture as a dread*
ful thing, and this belongs to cbofe that coiA^ to the fa-
crameot, and break the £read and wine, and doit for
f^ion ftkcj theycooiita^de^eratewickednefsagainft
Chrift, but to count the blood of Chrift as a vild thing,
an unclean poUuced- things how much worfe is^ chat ?
Nowtbis irco make ttie^bload* of Chrift as an un**
clean things what a fcanda4 wooJd this be agatnft
the heathen, and altbatihould come ip^ the Jewes that
(honld come in f Such as we calAncinomians, that lit-'
tletbeyhaye^ ( for^o far we are al agatnft it, tba.tthe
Law is not a covenant of Hfe ) but not againfe the obe**
dteMlf<>fk.. Ifay^.wbatwoQldJtwesi, heathens,: and
pt^ns tliink of tha^Savior that we ihoitild truR in, that
hk (hould come into the world tp diflblve the Law of
Qod,and give liberty to men^ that they flial not be tied
^ onedience, or at leafl: they might take more liberty
ibeootbers^this would be a fcandKtomo Jeftis Chrift.
Fifdhly^ It is one oftbe moft/4anderous (ignesofa
ff^robaie of any in the world ^ to turne the grace
of God into wantonnef% ttueiy though the word may
ftem to .found barihly, yet God know^ Ifpeak it in
l^makoei^ndtenderaefronly^tfaeargumetit itfelf leads
\coir, but what I (peak is nothing but the word of Chtift
jTby tlvs;tbat tbetorning of this g^ceof God tntowaii-
to.iiS|eft(as if thils be not f know net what is in the «(orld J
•> M AMM'Arrhp mnf^ Aitnt^g^rftttt. Gtofxztk^^ r^nroSir^ in al
the book of God. Aai foe cb at we btte a dearir fcrif»
tare C becante tfais h one of the hardeib tbtngi oil
al^ I had need faring you doer fcri^curefor it J and cfaai r
hio the epiftle ofjude veffeth«4. "there arecerumii
men crept in unawares. Mafk. crepe in, tbey did oot
comeat firft inapubliquc way, cbcy wovldcomeMd
^eet wicb yosg converts, ana women, at fooa a§ ever
the word began co work upon tbein, cbey ttmt a«l
crepe upontbetD, and ifbac under a great deale ofpr«»
tedce of Love. There are certain oHen crept in nnawan
^bowere before of old ordained to thk condemmnum,
Tboogh they are now but of a new opkiion, cbey^ere
before of old ordained to tbis conde»nation. God 41 A
fefar appoint, chat it (hould be pecittitted^ he did
forefee ic^tbat in fuch a year^in fncb a ktngdom^atfich a
time, when a parliament fliould fit^befbr things co«M be
brought into order, when diiiigs were for the prefenria
ft kind of coiifufioni God did fee men wootd arift and
tarne albi$ grace intowantofmefs. Theywtfe beAm
of old ordained to this condemnation^m^^tj^ mentmf^
ningthe grace of Qcd intoLafctuioufnejt^ and denyif^
the only liord Qod and our Lord Jefu/ CbrifL They
did oot deny our Lord Jefiit Cbrift/ tbatis^ cblit M
was notthefavioroftbeworkl, batin-tbis, intbatfbey
did abufe the grace of Jeloa Cbrift, and torae k inM
wancorniefs. For the word traoAated Lafchnonfie^^
may be read wantonnefi, and indeed, they do deny dtt
Lord JefosChrift by it, tbeydeoieChtifttobttbelloly
one of God, they deny Chrift to come into the world
to diflbive the works of the Devth And thetext lete m^
that they were before of otd ordained tathit condefli^
Dacion,amoft dfeadfttrfcriptare againft (Ucb as theie
ire. Vberelore faith-che AooftleinthenntTe^fei 1
mlpft^youin remembrance fhou^yauki^vi^lii^^ h^^
that the Ltftd having faved the feopk out of the Limi^
s
h»i^ffr9Uttodu]ethe1>9^rmo}fr^ ;
^Bgfft^ aftifward defrayed theni thatbeleeved rtoT^tm
foigoefooia way of czboftacico cocike hee4 of fuch
, men ai chcfe tre. There are yet mam other things thac
do diftover the evil of it, t%< there n no evil thacjsa
greatet bardeniiig evil then rbiff.
• « -' - « .
, Sixthly, And farther^ There is nothing that laies op .
jiMreiBaccer for terror of confci^nce then this, though }
I thcfc iBCnthiok that the y are above terror of conf cieme^ 1
I and thi^ wonder that men (houldbv troubled iforchefr
^ fios/ but I fay , nothing trekfiir^ up horror of confer*
ence more thi^n this • Oh that God would work upon
fome, for I cknnot but be confident that there be oilny
httflteA chat werewont to come to the congregation^
and began to be wrought opon^ and they take the ad*
vantage to take them (m from the good waies of God»
andfoto give them more liberty then otberwife they
did, and fo tre icandalooi to their profeffioo. •" ]
I witgWrey^one text more, that methYob is at ^l?
lya^tefttbewayofcfaisabufeofthe gtaceofGod; e- .
ten againft the Law, k is in i. Cor. 9. 2 r . To thtm
thai are without Law at v^ithaut Law^ bHng not voMr
ma Imp to Qodf bat tender the Law to Cbrifty being
notif^t^f^ haiimfAHi and from thence they have the
word^i'of^^' againft the Law; But faith tlie Apoftlel
dare not be fo much as an i^tf^n, wtefaout Law, nmch
lcfiagaiq(ltb«Law9 but under the Law* What doth
be mean^ *bea be (kith, be was without Law, to them
that were without Law ? thatisthus^ to rhofe that were
heathens a{)d pagans. What fay you to the Jewes? were
not they under a Law? and you teach a! men that there
is no Way to be fa.ved but by keeping theLaw, nay faith
fPaul^ I am without Law thus, hue I reach there isfal-
vation to them that do uotkeep the Law, that is, be
kaogbtthem that there was a way tofiilvatioh, though
■ ' i^a <■■■><■
-a-Ms:
«t^-- : . U ^
t it w(tc not b^jf keeping of cbf Lav. Aodlordiediiepiit
the ceicmomikl Jawtaey were not b<mnd cote «ctl, tbt
Geotiles^ but thoogh I teach them thw^ and teach tbem[
that they were oot boood toihecereoiontal Liw« fce|
Taich he> when I com e co God, I ««liiot without Ltw
unto God, I ackflo wJed g the Law of God and of Chrift
For marke, tbefe neo wil lay.tfaey are bouodto tigtfMi
ojf ChriCbur Oiea he. i did a^koowUdg ^od tif l^the
creator of heaven, and did ad^nowiedg ^t^^Lmmi^mi^
&nd was under the Law ofCbrifti cbO)»|^h in^^e te^
gardshewu without Law, iopointof'j|uftifie
weackaowledg that we areio(Hfiedj^'C|fU|
the wprkei.of toe Law, and i«^we tewhara,. aadyv
fo aitakeep our (elves under tfieLtwI^Ood tod of
Chri^ Lee us not oiakt the reft we M|e imder iht
free grace of God in Chrift,, lo be«Qiai|# to make us
(bake off the yoakof Chdft, but to takofiiroiachdie
more the y oak ^ Chrift upon Rs^
And thai we bave^niOied the firft iodsiiie ftem
thefe wordi,Thatthe^ce « God In Clwtft^ thaiciiei
reftun» thciboi^ dotih .Mjiai algifc Kbcfty eo m
oe(s«
4
V
it
CHAF
f
I
CHAP. LlX
I
/
T
. rewee6meundertffe^oAk^ofO)rifi^ the more
ff^ VC9 fhat haw. ^i£ht reUfont t^ibe point.
I . fB/ coming nnd& iMypak of Chrifl^ wt gvue
iipdtirunlfhfadd. i. Goa is the more wiuittg
ntejhould bdM Mr wiL }. li^e need not b^ cAre-' \
ful ^ the fnccep af things. * 4. befoul comt4 an- '
der tbt prouBictt bfChrifi^ 5. Ive are undet hk
promifer* 6: We ham the mott ajfutatice that
Cbri^ belongs to Mr. 7. Our Ltifti are the more
taihed. S. T!be mote voe are delivered from
Aeyoa^tftnenaftdtht^eviL
«
H« SH(ttd Mlo^tt, aofllbit it tbh t .
DOCTRIMB, il.
tk>A. ft. W>iit t{>e mare we Hd cdme under rf^e yifA\.
(ifChrifit ^tnorerefihejhdlba^e. Tint b thit fitcond
fioift, fron (be rctatUd 2t hith to ch« )^omife<, Iwil )
^yoorett'tSbtftacifietioiAcUcIearftotab^nce, that I
ttie norc tire do catnt onder the y okk of Cbnil ,t1ie more
left *e1hallMVif. J might ghr^ y6u Aany ferifltaKk
&r % bntl wii oatne bat one cbatinay ferye uifteadof
al. Id 3Ff2f.9. 6. ^pfftrito ludChilA itbonit idear
propbcfie orCbtiH) nnteih Mfx)Hk gntn, mtJt ibi
mierttmmt fi}al be upon bit jhdulder^and bk namf ^al
ieca^ tdondletfAli cmti^eSht ilbe t^ghn Qi^dy^he
'iv4rbitintf^^^i ^b^ Prince t)fpiMA ^Theto^ii'flrtf /,
'^
5 4 The Took ofQinfi h^p ?^^» «*« ^flw/* I
■
J
1
thee and then,of cbe encreafe of bis goveroment^ pcice
tb^re ihalix no cud. So the govet nmem ofChrift^aol
•cbr peace ofChrift^ you fee are puc togetlierj aodai
one doib increase, focbe ocber do€{i incceafe^ as the
governmentof (^hrift'increafecb. fo the peace of Chrifi
increafeth. • Would ypa 4^ave ChriAs p<?ac^? come
under b^^ovcrnmenc, would you bave moreof Chrifts
peace } then come more underhis govecnmem/be iuoif
y^ou come; under his goverbmeut, cbemore peace *& reft
you ihal have to your .foutes • So tbat i( is cteare froa
tbe fcripture, and realbn may make ic likewife cleer,
That the more we do come uader the yoak of Cbrift,cbe
more reft we (hi|l have unto our foules.
Firftj Becanfe tbe coming under the gofo'oment of
Chriftj doib give up our wil unto God, gives opt Ifay»
our wi I unto the wil of God^ for indeed ,tbat ir to come
under tbe government of Cbrtft, when the fool gives up
the wilofituntotbewiiofGod, fothatGods wiland
tby wil is ai bne» in a fence even al one* Now we know
at thiogs areordafned and dtfpofed by th( wil of God,
andifqiy.wil begiven upto.fais, then tbcrejs ootbiog
dooe» Wifideed'^ it is according to tby wtl,nfor Gods
wilifttbine, and afcliat doth concerni: tbee, it it done
! by the wil of God* Now certainly that foul muft iieeds
have a great deal of re09 tbat there is nothing befals ir,
but if if foQif way ot other according (o its own wtK.
ObjeU. You wilfay, fBitfmaijy tbwgsarc dgnea-
gainfitbe piind and vpU of the peofU of God,
. Anfio. But to tbat Z wil anfwer. They have thbpfuh
J ciple in tbem that they are fully convinced of tbis^ cbai
chiMs ar« done fOy as did they but know aJi, tbeo'thty
would pot wiOi. ibat it were othecwife^ tbey know this»
that ibwsH things be againft their particular wtl it pnr
Ant. as uev apprebena things, but then when tbey.
i i
....
I
■•^
Thrwk^f(hift hrings ^eft mhtSuHl.
come rocoBfider how all cbin^ are ordered by t lie will of
Lheiafinice> Wifc» and gtracious Qpd> cben cheyCapci-
vace (heir imdecftandinp, -^nd then itey ackriowlede,
cfaai;.cbeftea(onwhyiny..wili9 againfi: tiichachiiif;^ icis
becaufe I do hoc underftand chefulcompafsof ir, Ido
BOC uodcrftand one tbipsi, ^i^t) anorher. Buc did I
itDderl^andall^ whatai) liRjetherewouldbeof chisj and{
%i;hac good God would WQik our of chis^ and what end
God ^h in cbfSj chm iq would be no o' herwife done,
bur fo asiny will wo aid be his.' The giving up of our
; will(ochegovernnaenc of Chrifl;, ic is the giving up our
wiUcocbe willof GoS, comake Gods will our own, and
then cbere.muft needs be Reft, and indeed, there G^n ne-
ver be Reft to cbe Soul cil chen. £or when we have one
viU, and God aoocher will, and cb^fe ft>iind one againft
•noiber^ and .are ficua^Ung whofe. will flial overcome, I
tberenuirc needs benp.ReO^. bur now, when tboi^canic
give upcby will co hia will, Ib^n chou maiCc have Refu .
I Secoodjy, The more we oome under cbe governroene of
Gbrift, and pive up our will to God^.cbe more willing
, is God (hic we ffiould have our will. As Chr^l faid unr
10 the Woman, IVoman^ gre^t^ktbyViaitbi be it at
tbou mir. The way co have our wil, ic is to have much
Faitb, Men and Women woold.have their will, chisi^
tte only way Co gee our own w ills, Weman, great k
tbf Vaitb be it as tboup(>ilt -^ So it may be as cruly faid,
O Woman, or OMin, greac is chy Obedience, be ic as
thoii wile* Tb« more ready thou arc co give up. chy will
to God^ che more chou (halt iuve chy v[n\ I cne way co
baye cby will^ is noc co be fttugglmg andftcivingwicb
I God, buc CO yetld up chyTeJf co God, and cben che Lord
; is nuxr ready and. wilting jrh^^c chou ftioul^eft* have cbv
miod.and wil granted; tQ. chee. As. werkjqpw k i&wtcn
Che Facto and the Child, the way. for <be Child co liavr
bift'Will, ic is co give up ic felf to his Father. So long as
hsftawJP ouc: agaiaft his Father, M n^ doc timik
r/v
^ ^^^'i^
^Ki\- 1 r^..^ 'i i\'
— — ^ ' _ _ . ^^^ — ^^ — — ~ - - ■ — ^ — ■ — , — . — — j 1
to hiVe his wtl^ buc le( him liedoirn before hn Ficher,
and chac U the way co have bis will* And cecca'iuiy;, tbe
way foe U9 to ha^ what we w^oukl have^ k it co bru^our
felves unco a wiUitig lubtniifion tb the wiU of God*
Thirdly, The more theSoulcoiteiundtr the yotkof
Chcift che more Heft k muft needt bavr^ berafofe consntii
under cheyoak of Chrtfly you need never be SoU^kMi
about the fucceli of my cbii^ ih the wtrorld : what il^i R bt*
fil it hereafter, orwhac ihal becomeofcbii ortbtodiet
things k needs tak6 cart for nothing. Now you wM
fay, that Soul ch^t is- in ftfcb a condicioni as needs tallK
ctrefornoching, need^ not at »l$obe^ouUed^ 4boiic
fuccf (s of any chmg, whacloeverbeeonaeiof the worldor
ot it felf, yet it is luce of cbis^ th«t al (h^ week for (^
coitfdr, tbac there ihalcocne ($96dbyaUrlitchpfaiiii»
tifK Soul mud needs have a grear dea I of Reft | now #M
Soul that is under the government^ Chi ift^ needs MUSS
care for nothing in the world. The Apoftle io chac
known place in^ ^Alk *. 6. faies thus» die ca^ttffd for
noibirig^ but in twrj thi^g^ by Vrayer and SuWfliM^
€n^pt>i^XhanlMnjnig^Ut yMrre^ftibemaoiktMPlt
vtnto ^0^^ dnd ftbt Te^ce ^ (fod which pajfethunde^
fhinding finU kfep ymr Uear^^^md minds mr4$^J^
Chrifi. Bat KoW Aal cbey come co have the fruit ilf
this pr^mifi^ ? In verfe 8» ^inatty ^BfiArOfg PfhO/i*
ever tbmgr are irue^ wbaifbe^ver tU^gf ate toM^
mbatfheverthinftifrtJMftj wbatfbevermiu^areptn^
p^atfoei^rtbhigf arelevtly^ PwatfitwrWHlgra^e'ef
good report^ if ih&e beanyvirtfa^^ andif Aerebe^
ptaift^Mnk, ombefi tbifitgf. Tbiok, that istofeltom
TJb^tbirigi whicl^ ye have be^hbedtd^ aiidrtceMt
andfeen inmedo* And then turehet, .liildls&e ^od ^
^acenycA be ttcnth yoil, Ttm is <3od^ at the 6ad4f
Peace mil *e with you.
Hete DO\r ts in my Texcthereiathettkuif eftteyiMll
/
»/ Cirift Mngi^^fitoiheSwl 3/
of Oluift up^ you» bee«v0dficwopromlfe9, fo it it h#re^
Hcct are ewo exceUeitc promises on each iidecf rakio^^
Chriftsyoakupon
[hiogi
are crue^ Wiiatlbevcc chiogi are honelfr, Whacibevef
driopjarejuil, puce^ Lwcjy, of good rt port, if itiere
beany vircuei inypcatfe, think on rbefechingd, Tliae
% tbinkcodbcbeai, cbiokco Fraftke them# IfereV^
text mnkes as onidi ftriving as pdfllibly may be^ ^ mA**
ny qC you will ix^^ is this neceffity ; Mud we tiMdl do
thai and thus? Cannot Men be faved biie chey ctuift dd
thus and thus! Many will Reafon again f)^ cbe waies of
Gdd^ as If cbey would do nothing buetbofi^tbio^^s that
they ihvdi t man cantioc poflibly go to Heaver wkhouv
hut chif oiwTem wiUeonvtnCetbem^of the fiyggiflinefsy
and baCeods of thck Hetcct tkav iugf^ft (uch kiifd of
Rcaftns M cbefe ace< Fof tb ii Texc dbi h not only f u^*
geft CO you thdfe things thacwil bring you of necefliiy
10 Ho»mi^ \m whadatver thingt awtrue, honeftyJu%
five, Lovkyf of fiood repiofi^ 8ccr \ Not otriy lo do '
Qoeehiogtiidne^KftanQcber, and (ay, we aFeallfin*
Q», andfattiUiofoaitking, buttbongbwedofail^^]|ret
ihr ftope^a Cbctftnoir is amniver fal obedi^Mea H^e is
fi«ihii«^tbft chef ApoftWnKacioma^lo^this: VtteiAkin
IffOk^ iW^tfoevcc cbing» are criii» Secondly^ WHaf*
fee«kf:cUiig»nebQmA. Thicdly, Whatloever thii^lt^
ne fuft. Fourcfalyi Wbacfoever thit^s^ are piKe^
Btfdilyy WbKfoeoeir cbk^sare IjmVf, Anht 9^^ifi
Wta^oMac cbiBflrf «• of gDod rcp^fn*^ if k be but t
l^ovtlvihtM^ iEubehak »tbiiigofgd<id«eport^ if iwbe
bkactniigtttVi^if pBtibwoitb^i a CJli^iiti«iv mufi MOI
I
tte^tMtwIKiy, Hitiie foerl»«o eotfie undet tbi
ywhof CbriA^ iimc only co doibofe tfting» rt^wctf^e
tMJiirtdufwfWfry !?obrisffti»to He2f^en> bucK mete
Wim^immto^JiMli^^ h«*» eny.gbodne6 in it,|
f
p TheYoak ^fO^ifil^gs^trtht ^^r {
■ ■>■ ■>■
thac is woi^thyt)f pcaifo^ any virttieor excellency ivii^*
, f ocver^ we trebcHind Co c^ey io chtc PaccfctlUr, at we
ni^y. inftance in (hac oae Panicctkir, people ptayiog io'
; tl)6u: Famtlies ; . Many will fay^ mull weot neoeffitydo
I chis ) We need no ocbafLSfr^iuce buc thW^ 1 appeal co
evecymanscoDTctencey isic noc a Lovely- thing^^ for die
' Mafter of aianfily, to cal cogecber hts family^ 'andbieU
God ior his pieTervacion } AoA for hit bleflio^ upoir hn
Labor; and focloLecneddy with Prayer, isnocch^tf
I Lovely thing? Nov mark, here is the coming under the
yoakofChrift^
:f
Hut^* h But you will fay, 7o'kef0firiS^ mUk^\
, mighiy iroublrfome^ the courfeof a Chriftian then
ppUbe mighty iT0ublef0me and ^rdenfiw^ * I
p4;nfiv. Ho, Markthenexcworks^'Qiefecbin^wiiidt
ye baye heard and received, do, and the God ofpeaceftal
oe ivich you, this is the |n:omife. Such lisloHowtte
xfiretCtions.of cheeighc verfe, have the .pofntfeof'thcr
fevencb and nioch verie,. as here, be :rlNic takes the yoak,
of Chrift upon him in the twenty ninth series bach the
promife in the twenty e^c verfe and the end 4>f cbej
twepcy Qtnch verfe^ So £at we need never befoKcicQurj
foranyfuccefsofany thing in che wockl. At thusiKnv^
many a naan or Woniao that isac their own hand^. tfie^
perbapt^i iJF fo:be they be fick, .cheydonoc ktio«rhov
tbeyihal be provided foe, or if tbey. come to ^aob
Many yonqg people^ tfaougb ctiey think ic is a fine (king to
be at tbeic oyvn.haod when tbiogtaiedieap, and chejrMive )
4;obe4t their own hand^ Sofchinkitabecbeciifeibepcofae
infqif^ice^ but qow when things come tobedear, and
they want work^ and they come to be Tick, then tfaey
know not what wil become of them. But now^ if they
get info a good Servite^ cbenxhey need take care fotfic^
tbinji^butco do their work, theyneed4i9t<areforriiBtC
or dank, or wholhal provide fortheok^ Co ickheoei,
jwbileweareatourovnhand^ and thoNgh iMtfBqptfaiQK
f
Thelhd. vfChrift hrin^^l^ft to the SmL ^9
CO live pitry wA while we ^re in profpericy^ but the
troth if, cbecimewU come, cbacirweuitbeacourown
bod, God wil kaveus to provide for our felvei apd fliifc
for ow reives. But nowy eome odoe under Cbrifcs go-
wDMDCQig tqd ima bii faooilyt and you need nottake
cue foe any cbing IB diit world, Yea, unto eteroicy ^ go
ywoB aoddoyour Ducyf aodchecareofChrilctstor
youcoeimiicy^ now imoc here a great deal of Reftaod
quia)
Foucchly, By coming under Cbcife yoak^ you wil
come to bive more Rett, foe by this means cbeSoul
oomQl under the proteOioo o£ Chrifc, As now, any
oricer isbpund coproteftbisSenranc« whilehis Senrant
iiic bis work, and oonfcieoce and Keafon requires it.
NowoettaiDly^ whepweaie under Chrircsyoak, we ace
omkrbisprpmkiQny and therefore we may lie down and
fletp quietly in this refpeft.
Fifthly^ When we are under the Voak of Chrift^ we
lie under cbe promife% we are under tbofe pcornifes io
the Vbili^um/f And that FalnousScripture in ^h. $.
jk i^d beifig modi perf^j be became the Author ef
Htrnal Salvatian unto altb0m tbatcbeyhim. If fobe
(iMDeminifterfliouki but have ijpokcn this, and were||l
not in thtf very Scripture, he would have been accounrra
a Legal Freadier, to fay, that Chriflt is the Author of
SahatioD to all chat obey hkn, and you roufl obey the
Lotd^ eUf you cati never have domfbrt, the Lord is the
audior of your Salvation, you muft do Duty, 4f you
preform E^ty and do Duty, then be is the ^thorof
ctemalSalvacton*
Sischly^ From thence there may be another argument
for the Reft of the Soul by coming udder the xoak of
Chri^yfor by this means the Soql comes to have the more
endcfCT and aJTuraoce thac Cfarift belongs to him> How*
40 m roak 9f Chnft brings <I(efi to thi S'iirf.
i
focver there is anocher generation of people, ttec wiU
hive no evidence from Sandilificarion, (hac isn^chingat
al(, Cheyfay, kisacuIdnersofSpiric^ wtjeo^bdiahis
woidfhalbe pleafed co give uievidence forSanAificacir
OD^ and macks to know what our cobditiolo is, yet they
wiiltakeicnaeerlycojudificacion^ When Gc^is oWtfftd
to grant ii to Sidftification likewili. B<6iog madi per*
feet te became the Aiichoc of eternal Sabacidticothofe
diatobeyhun; Thole chac are Sandlified byhin^ am)
obey bim in their lives. And fotbac Text incbeikft
Epiftleofy^b/i^ 3. i4. Ismoft clear; VerebyMi^w
iw are Tranjlated fromVeatb to Life if ive Lonfetbe
^retbre}f. He puts an if uDon it. As if he (hoiUd fiiyi
would you have a ^n^ would you Hive a rtiatk that yM
are Tranflated (r'ohi Ueach to Life, This is an eyldmce
if you Love the Brethren. So that the more wetMie
under the Yoak of Chrift, theniore Reft wefhal tmt
Seventhly, The more Chrifts |;overnmenc is upon m^ 1
we are under chat, theniore ace the unruly luftsofJKir^
Own Hearts tamed, which breed a dtftucbance in Chrfftr
ans, nothing doth breed greater difturbance theo the ilD*
ruline(s of our own Hearts, but now coming unda: the
gcyvernment, the Yoak of Cbr ift,the unruly lufts of iMr
•vn Hearts are thereby tamed.
Eightly, The more we are under the Ydak of Chrift,
the more we are deliveredfromche Yoaksofmen, and
the flnful Ypik of the De\dl : for chofe tUat are not tu^
der Chrifts Yoak, are under the ydtk of men or Devil^
for I mean by the yoaks of men, tbofe icnpoficioDtor
^ men that are finful, ^icb indeed arebbc meycdci6l
Satan, now by coming under cbegovemmem of Gbrift»
the Soul cafts oiFother yoaks, as weihal tooaecafteii
hereafter, in the eafmefs of Chrifts yoak» and die dijfai
ence between the yoak of Chrifl:^ and dueyoik of fin. i
I
TbeT64k9fChriJf brings ^tothe Son/. 41
CHAP. LX.
f
Containetb the Vfe of the farmer V^Uriney and the
cleeringoffomeOpjeSHonj.
APPLICATION.
WHerefore a word for the Ufcy Hence we may
* fee oneKeafon^ why many people are foun*
qaiecmcheicSpitfti as chey are^ yaa why many profef*
Iocs of Relf gioo are fo unquiet, ic is this, Tbey do noc
, chcougbly tqme under cli^ey oak of Chrift, Come under
nns yoak moce^ -and cIkmi fhakbairemoreQuieCj moee
( peace* Thou arcftrivtng and ftf uggling, and gweft wtiy
to feme dtftemper, and pafiion of chy Heart, and wbm
thou doft ghre way taanyfeaec diftemper or paflSon of
chy Hfearty oc uhruly lufty no marreltf chouhaveno
Ptace. • " '* •
And likewtfe. This Anfwers chat Objcftion, chat ma^
oy have againft the waiesof God* If you wii befo ftrift,
and Icrthcfth tc^61edfoi:yoQc fins, then youwiH nevier
' ttl^ve ahy qiilec infyoiir Life. Now howdireftly oppo*
'' fite is chl^tdwbttyou have herein this Scrijpcure, Cbrift
' ^^ "^du, Hii wil'dveyouReft, He wil give you. Etft
^^eiHefrt(6|)bd]C»r^^Wmd^ bis yoak, ^cheA<)re
>iV'i' ,*( 1 '" ' t"i'. '..ir:.
, Obia, r, CBoc you will fay) fManyVkopk while
\ *'■* •9nyngd'tktbdr tUfdfboridid, andUvedfdiriy,
i
"••■•iWi
w>i»i'i m
*■— I
•w«i
■^
4a Tter<«^«/ar^W^J<?{«^torf*Sclii/*
Civilly J and barmltrfly^ at^bAr mtghb^ri iJiiA
tfcejf tvved d^esrfuily^ but fime^tlxy b^ftm tog^a
digree higher^ tbmthey tpcrep^mttod^^ tbeyatt
euer troubled.
^nfw. Now to cbac I AnTww, Thic the qaiec duu
cbey bad cben, icwasmoftcurfedqiau^ andcbcf would
not have that qukt foe ten kbouiaiid woddt. .Apd for die
Cfoubk diac chity have ^ic ts in ocdeuo fucthei: qjiiett/af
when things are out of ocder^ icisimpoffible cbeyfliOliU
be acfiil quiet ac an hiftanc At now, iCH^-traey dmei
are croublefome, I buc^ if God wouU give Hflam 10
people to joyn^ together^ chefe tfaiesnaaybnqgfaRha
more better and glorious Peace to the Nation^wcver
we had before ; and fo ^he tcoubl» of ocbectchac you
look upooi they cmd co mos^ Reft* Buc oowwoiiU
you kf^VtbeReafon why they are fotrouUedv itnnoc
becaufecheyarefoprecifeandfoReligiousi butftitbe^
caufe they aretKi moreptedfe, andiioaioreRdigioui^
were they more under the yoakof Chrift, tfaeywoukt
haw more Beice. and^moreixxnfon^ .
<^9.' Yott wilt foy, ,They'afe man unJkr ihi Q^
vepment (f Cbrifi Am tbey ppere before.
%4n]m. Ic IS true, They have - fixttimefr that Peaee
that may latlbut a quarter of an hour , tharthey woidd
not give, for a Thoufiuid worlds, Godfomtimesgiviog
thembuconehalfquasterof an hours hc^ofhisLovi^
chatthcjiare inthe way of eternal Ufe^tM very thon^
Of that gives them fo much ReftjChat they would not give
it for all the qqiet in the world, fo chat k is better pcspe
then ever dsey bad before. But now they bet^g but be-
ginning CO come under cheyoakofCbrift^ tbeyareopt
accuflonied and acquainted wich the Yoak of Cbrift, apd
Th IMnfif Cbrifi brings ^(eft to the SwL 43
the Reafon of al cbcir trouble ic n^ becaufr chejr are noc
accufiDmedcocbeYoakof Ghrift^ were cbe^ moreac^
ciiflomed to clie Yoak of Chnftchey would have more
cofufocc As you know Bullodcs^ and ocher Creacures,
cbac ace fiift tnroughc to che Yoak, they (buggleand
flrive and ic it a great deal of trouble to them : but when
tkcf come to be accuftotniBd to put tbek Necks under the
Yoak cbey ace not fo ccoubM; So Cbriftiaps^ when
tbey firft come to take the Yoak of Chriftt. upon tbem,
chqr ftniggle, and ftrtve^ becaufe they are noc acciifto* i
med totbe Yoak of Chrilt, andcbeir lufts (trWe : fiut
whea once they are aocufcoaaed totbeYoakof Chrifr^
dm peace, pMoe, double Peace and Reft to them,, accoc-
iSBg to disc Scdpcure inhdud^^ 26^ 3» Tbm wilt kgep
\hminferfdBk9€aa^vsho\tumd The
wocdiinche ocifiinalare^ Peace, Peace, thou wikkcep
tbemioPcac^ Peace, cbecevilcomeeareand Reft unto
che Soul chat if ftatfd on God, and isiiiUy come off from
sfclf, andisundecdieYQakof JefusChrifc
And thusDow foe chetakoig up of Chciia Yoak, Xs|^
*»i
■♦-*r
1^^'-
CHAP.
•MMite
irfbki
44 Ibe Took vfCbrifihrit^s ^H lo^tiff'SMti.
I
;i4^
^ ___ J^
CHAP. LXL
iSfon^etb t&ree 'Do&rintf in the n^&rdr^ Learn 0f^ me.
Thefitftvohereofcyn.} ibatcomerfto4jbttfim
LeatHers^ laid open^ and four ^eufcns tbereef*
I. ^Becaufe the Swlf of fucbbpew they have tUo
n^iilj an infinite <jod. 2. Tbey^ haw the fear cf
eternity falling upon the Soul. } • Vecamfe fmh
Soutf fee that before they came to Cbri^ H)eynmri
out of the way. ^.-^h a-S&ul^iarii notmi^
hh owri^Heart any more.
Tff e nexc Exborcatton hpre to chofe tbac^MniCO
Chrift is CO Jjezm of ^fiino', co Learb of <%riftf
Learn pfmefoi" 1 orH ^eekjmd Lowly tvflleart^ Kron
\ thence we have cbefe Nocei. ['^
Firft) That comers CO Cbcift are Learners. Secondly
When young converts ace coming in to Chrift, they mm
cake heed of whom they Learn, chey muftbefurecbat
they Learn of Chrift« And then Thitdly, Thatitisoar
only fafety for Reft unto our Souk, co Learn of Jeto
Chrtft.
Firft Chen, That ^ichishere implied, vhepO^
fpeab-co fuch as are comers to him, La(fen finners, Ccmt
to me and Learn of me^ Ic doth note thus much to ui»
Zba^ comrf to Chrifi they are Learner s\ Tbeyarefodi
M are^ at ^a Learn, in a difpontton to Learn, they are
fuch as are very Sohcitous to Learn the mihd of God
And chac is the meaning of a Dtfciple, a Difiriple' is only
one^ Thac Learns one rhac cometco Lcaai, Tkatka
Difctpk. So go tnd Preachy faith CoitSt^ wbepte
£9miK$ tv £hri5i are Lfornerfi rfhm 4$
^ves commiffioD co the Apoftks to go forth and Breacb^ ^
che CofiUDiili^Qcis^ Go ye therefore, and eeadi all naci*
aasif the word tS| go and make DifcipltMr, fothatthoff
di^ are comets co Chltft^ they are the Difctples of
GbrUVy cbey uk Learnact, fuch as are very Solincous to
Lara iBe mi6d of God, Oh ! Ii! is in clieir Hearts rd
ham tbac chey might know what the mbid of God is,
Q^ That wemighc-KtK>w what the mindand wilof God
k^ coBCtrning our Souk, and eternal eftates. This is
ihevtty frame and dtfporition of every jfoul ibac is a
comer co Chriil. I a ppeal to tiiofe c hat ever knew what
tcwat tocomfctoJefusQmft, Was riot this the frame
and (h&difjpc^icion Goddid then work into thy heart ? O^
chactkiiew whac the mind and Will of Gcd were con-
cerning my Soul 9 cooeerning my etrrnal eftate«
Wtaew-befon^ thou di^ fleighc and dtfregard know-
tedjg^ didft defpife the knowledg ^f God/ wenceft up
«tod down invbe werUI^ and tookcft no care at al to know j
what (iifetoiadof God was eoneerning thy Soul, this is the
ordioary difpoiitkm and tenoipef of the Hearts of men
ind Women in the world, they goupanddoWiiinthe
} world/uidGod knowsi never tafee care to know what the
mkidof God is^concerningtheir Souls^ or what the rearms
ice between Godandtbem, or what ehe Couqfelrof God
are cotxJerniiig their .eternal Life, they live at fix and
ftaVeni, and take no oateatalltounderftand the mind
and wil of God concerning their Sotik# They think it is
for Learned men, and-Schollars, tocome tounderftand
Che SartpCfiret, and the mind of God, but as for them,
cobeSollicicous, they think, Lord, how fliallcometo
IsoDW the mind of God concerning my Sdul ) This is not
ctadc care. .
At ttefecy naming this Point, yoiimay hav^onel
of Ityal whether you be comers to Jefus Chrift or
Hatblhe'Lofd cauied this to beinyoucHearc$,
ncMT foa tteSoUicitouf above al things in tife world
4^ Comers to thrift ortLearners of him^
Co know whac cbe miodoE God is concealing your Soulrt
That iC is che great defite of your Soul above «4 things eU^
that yoaiieaceh Hoc Wifdom as tor SUver, ; Foe fo obe wife
ybukSolomm fpcaksdf ttxHig t^c arebqginnertin godli^
cUne Mm Car umo Wifdaiih andspply tbyVnartto
Underfiaridifig^ Tea^ if th(mCrUS after 4{iiowk4g and
liftefk up thy voice for underftanaing^ if thoufed^ ber
diSilver^ amdfearcbefi for her cHjvf bidden TreajjkreA
tbmflsali thou undtrftsnd tbtfear of the Lord^ ana find
tbt ^{2t0»Udg of Qod. Here is the difpoflcion df a
Heart that is coming ro God through Cbrift^ diat &ft be
Incline/ bk^Ear to Wifdom^ And Secondly, Tbatjbe
appliejUk ^artto underfianding. His Ear islifte^
ntng aftec die Ck>unfel of God, and n(% only to |^]ea(e his
Ear, he comes not to t Sermon to pleafehisjbaff and
Tickle his Eare, but he applies his Heart co it : When
be comes to theword, ashelifteos with his Bar, fohiSi
Hearty the ftrengchofhis Spirit works after it, Ob, that
I^mignt chisday underftand fomcbtng concerning xny
I Soul I and ecernal eftace. And then nircher. If tlnm
Criejt after ^I{riot»ledg. Never did a Poor Child cry
after che Dug to have the breaft, more then the Soul that
priasecb Knowledge cries after the fincere Milk of the
word* Jind liftefi up tby Voice for underjhmdim^
What words are here 1 Never did he pray m all his life
for any thing more then now he praies tor undcxftandtng,
that God would give him undernanding of his mind con-
cerning his Soul* I fuppofe many of you thte have been
in danger at Sea, you have been cr3ring and liftiogiip
Sour Voice for deliverance^ hoc hive you been cryiM for
Lnowledgt and lifting up yout Voice for underftanm^?
have you lifted up your Voice and fa id ? Oh, That God
would give me co know his mind cohcermng my Sold and
my ecernal efcacct And further, l^^omfed^bera^
Si/<uer, Many of you are very forward to get great efiace^
,to get Silver, but dow the Heart chat is comingtoClitiO^
\ ^9mers to Qbrifl are LearHers of Him. 47
fiiduHearcreeksafceckao.vledg, ai much as ever any
leeks after Silver, Yep^ aod be wil«)oc.be (arisftedwfeh
thar. It.istrue, Ihavealtf;Jckn»wledg,«ndIcotnefo,
I Che word, butlcannpc yet find more, but heiearchwh
for It as for hid creafures, y.w rauft 00c only oiroe for
knowledg, h\xt you rauft fcatchforic, dig for if, ypit
niuftf fearch foe the word, aqd ca.ke paiiis toget kfiow-
fcdg, tod aUtMHi^ you have taken pains a great while,
and have got nothing, yet be noc difequraged, for ope
that wil fearch for hid ireafures, he may not think, that
.aifooo a$befetsbuSpa4eiotheground, that beftiall
pcerently find It, what pains do n»cntaki to digaCoafe-
pit \ How much more Ihoukl Qliriftiflns be willing to
take paihJ, . and tb»t for a kwg while c<»etbec togec
Qicift ? Here is ths.diipofitioo pf one diac leKns of
Chrai, and fiich a one tf a cgie Cbtiftian." And the
ReafoDS are cbefe.
Firft, BeCauCe, That upon the ? ery begioning of
Gods work uppn bw Spul» tbeLord dpch not only w-
veal (one of bis cxcelienciet,. but faiefickf , be doth caufe
cbefeac of his great name to be M|»on htm. .iSuch afoul
ac Che »ery fitft.begins .^o.updetftapdfo much, thacic
bath to deal with an lofinit^ God, Oh I, Ibavetodeal
wWi an infinite Cnod,, I U«^ before without a God in
xhc woild, Jaat now I cgaie go fee, chat in aW my
•aunsItoViCo^atalwitbai^ipfiyiiteGod. ..iHoftpeo-
plereekiKit a&«; knowkdg, bftaiife chfiy dauot uodcf-
iand. vlut tQ.iofioitc Dejtyitbry bare co;4eaiwithal in
al:cbeic. waie(»abuc,jajiro<was.<«er.tbf!fpiii cumettoun-
4l«ftiBd, chat i(.b«(baniflfiQi{e.Dncytadeal withal in
all its adKMw, iKWicil(f»qi|ipk6QWtbeiiund- and will
of God.
•♦^»»
X, Such a Soul bacb the fear Q|ecemif y falling
p qm^ i( comet now toundetftandfo much ac f^^f^
•••■••«
^
^i*«
48 Comers to Q)riji are Learners of Horn.
.1
or ot her, ch^c ic is ecernicy chat conceives ir, I was made
fo^^ ecernicy^ and this Soul and body of minemuftcer
tainiy Uve in eccrnalhappinefsorerernalcormenr^ and
eherefore I bad need to be a learner , to know what ibal
become of this Sou! and Body of mine when cbeLocd
ikal caufe the fear of his greac nanae) and the fear of ecer-
nicy CO fai upon any mans Hearr, fuch a one (kouldbea
karneF) and defire che great things of God co be re-
vealed CO cbem.
Thirdly 9 Such a Soul as is coming to Chrift wilbe a
Learner, becaufe fuch a one comet plainly to fee, chat
it hach been our of the way all (bis whtle^ that it hachall
chts^ while gone upon fall Rule«, I was made indeed for
ecernicy^ but I have gone al this while in fialf w^ies^ Ob|
That I might Learn the right way, fuch a Soul will fee
willing to Leara.
Fourthly, Such a one as is coming to Chrift darei not
u^uft his own Heartamy more, I bav^e gone according to
mine own Heart all this whiie^ and it hath led m^ a fide
from God and his waies, andGudfcrbtdlfliouldauft
my own HeaiC any more. No, 1 muft come to have an-
other Rule to gaide me, and other direiftiont then what
comes out of ^ mine own Heart. And iucb a Soul dues
not truft men neither, it dare not ventui^ upon meni
thoughts, and mens opinion^,but he muft cooaeco Chrtfty
and Learn of Chrift, And that brings in the next potnu^
only I incended liiis Co bring in the other Foint« ODly]
examin your Hearts whether yoube Learners, whether
there be fuch a difpofition in you that you are iMmccs,
that you are Difcipks of Jefus Cfarift^
C HAJf^
t
1
mmm
Learners tfChrift Hfh: 4p
. CHAP. LXIL
i
Cantainetb an Vfe of ^Examination^ t$ try who are
Learners of Chrifi ; pp'herein divers Obje&ionf
are •Anfwered and doubts rejolved.
NOw if the Lord have done this woik upon you, then
yoa will hoc facisfie your Souls in Learning of any
but only of Chtitt. The Soul chac che Lord it drawing
CO Jefus Chrtft,muft noc facisge ic felf.in Learning of any
buconly of JefutChrift» Ic mulV noc facisfie ic felf in
L^acDing of wicked men* Though I do noc underhand
wbac thesnindof Godisbiliy^ andchemiftectesof che
(Sofpel are fuch high things as I unde^ftand not^ yec I
koowfomucb^ chough I know but liccle^ chac they are
ouc of che way^ although chey >bele«rnedmcQ^ ^ear
men, rich men in the parifli chac live thus and chutj I
know dieirwaies are wrongs and therefore] will not go
CO learn of fuch nieii* No nor dares fuch a Soul ven«
cureicfelfnoca^l^ajes Upon good men, nay though chey
be fair, and honeftincbeir Converfauonv Nay chougn
tbey be godly men, ic dares not venture wholly upon
them, though never fo godly and Learned, Yea^ though
diey beaiKienc me^ it dares not venture upon antkjutty.
IremeaibGT a fpeech of /$r/^li»i)Chrift is my antiquity,
itdaresooc venture becsuieluch a Father faith thus, atid
ftidta Leamedman is of iucb an opinion* 1 conteire,my
j Brethren^ theie is much co be act r ibu' ed to n)en th£C are
. godlyy if they be able and godly, youari^togiveniuch
t fefpedi to them, and if any know che mind ol God, ra-
Ithertbey chen others. There is a notable) j^ripture in
^'Y^ lo ?• 2im> therefore k$ mmakg aCownant
Mw om G od^ to put away all the mves andfiab as art ;
_ 1 2 born'
^ tearrufi^ of Cbri/t #fo.
born oftbem^ acceding to the Counfel of my Lefdyand
^tboje that tumble attbeCommandefnentofmf^od^
Jjo I fee a man creitbling at th^ cbmiUntUmett of God|
I will Learn of hin^ beCoce any men in che^worid. Cer«
cainly^ chis.ru!eht;hdpndagreat dealof bucc^ bscatife
mtn ace learned and godly, (heiefoce virhacfoever they flial
teach tc mufl go upon cheir lUthorky^ and manycfifcifc
l&ere is 9 g^eac dea 1 of Rearon (tt ir. Are yoo wrfer ehen-
fuch ? Ami more Lear hed tKeii Tuch h Taker fits fdr your
dircditoDj amanmaybeagrcacdealmcceLearned^ aad
Wite^ and y ec in ibme obe Parciciilar) this man may Fail
very fowiely. How how do 1 know^ buc chac very Pit^
ikular (hac I venture upon ^ may bf chac things wherein
he may fail ? Indeed^ f f irJbt for mactet of my body^ k is
no great matcerj but if I come for my Soul, I muftnoc
vetKure u^o^ any man whacloevec. T^licy may fail in
fome Particular J though never fucb Learned lu^ jn^
rh^r'PatciCuiars, and die going ufjonthis rulejiach Imo
the ground of ^thodfaud Errora in cbe .workl«' Mmk
bccti alwaies the Error of the Papifts^ .wbtc wilyoutdit
updn you to reach yoiir reacben ^ And dklaoy^ of cbe
tulers follow him, tnic the mulikrode ? I^ilkwartaor
you none of the rulers did... And Chrift faith io rfie
Scripi;ure\vheremyTexC]7, verfexbe 25. Itbimliibee^
OVather^ Lord ifiUavtn and ^artb^ becattfe thorn
haji bid thek tbingf from the Wife and VtudsM^ atid
baji (H^ecife^l tbem unto Vabcif. You fee in matcen
ofgodlmeD^ irithenny^eriesof the Qofpel, God^odki
nor obferve that proporcion, chac chofe chac have cbe
riaoft natural underftanding, (hall have the infighc iteo
all che maters of godlineiiy Chatia noccheway of God,
No> We fee k apparently chat God dochno^obfocveihac
.proportion of .iMns Hearts in potnc of Eeligioa^ but
faichChniL- 1 thank thee, O Father,, tlucchoul^bid
there things frofh the Wife and Prudency and haft Hevea-*
led chem toBabes, Therefore that jnuft aoc be eur
rule.
And
r
-'' ' At* -■
v.. . — -' - - 1 ' m'
turmers of'Chrifi mho.
KIM » II ■!■«■« »
> «
KrA wavAnx rtatfiiit vo^y ic mafr iioc be a ml^ ft thhi
tifil. WcK lee a'mao clo wbtc he can ehougb never fo
good, yec ff this mtii have no ^rooud for what be dotb»
bat brc^ofe focb^a man (aicb ic it fo, fach a nan fifif .
Suppole a man bold z ct utb, and doch that wbrch » btf
duty to do, yecif cbe^ro4ind that he holds, and the
mietfaii be dotb itby^u only the judgA^encbf l«cb and:
facbmen, chfimanfin^^ Icta ap patent ftom the /crip-,'
x^^ wbtcfoever it not of faith is fin , whatever be dbtb
ekotiBb the tiiiog^ be good, if tbcy»be noroffakh
chough cbey be good to oaie, tbey are fin to am^r, and
cberefore i/ 1 be of an optniot), I mult have faidb i
tad faicb is no^ere to be bai but in the vMvd*
itf
Ftitbyoi&i0vilfay, Socb (eamed'ffien^antf'godlt^nier,
tbff do fo« tod is not hece ground enough ? Cjertatoly ,
bfteis w>c*ground enoogh tor faith ^ for. then tfaofli mufl:
n«td»#n ugainAGed inat things that thou tloll upmi
ttArgroood^ if thatbe the only ground. It may be tn«
4tet a good help, and a good' incovragement, when!
ftarchintotbeicripcure and find, thacfuch godly men
iftd teamed men, were of ifae^fame o{>iriion, blii it can
bt no groiind of my faiths
Ob^ei. Yoo wi( fay. What m$4 we do^ tben ? Vi>^
imift Leame of C fmfl. 1 t*t onefiiuhf here k Cbnjt^
and4i$^ti>cr faitb^ tbirif the voice vfCbriJl^ how can
i»ttbat are poor ignorant people iywn^ what k the nH>ice
^Cbriftf^
iAnfwm Tb tfcat X infwer. I confcft tfrat we ftiouH^
ghre a great deal ofrefped untotbt^fe tb^itare learofd
fndgod/^, andfnfp^A onrfeiveafirA) and not cofoi-
tbw oer own opinion! withoot diligent fearcb. If I fee
ttiotlet learned gjKlIy man that is diflferent from me*
tbacmaiuimft oot be ^ rote forme, ;yetitiB»ift malM me
5»
{
n
52
Learners if (Jhrtjl l^bo.
examin cbiiigit very tbrongbly, and with a very bdnble
heart to cxaoaiii things again and again. Yoo may not
flight men, and fay what do I care for men. I muft go
to the voice of Chrift only, and not look after men. No
("as I (hal afterwards (hew you) Chrift doth teach by
men, by the miniftry of theword, and it it a very ill
(igneforany one to negleAthat wayof anderftanding
Chrtfl(f voice. As onbnefide^ thofethat iliat ground
their faith upon anv thing whit man faith, they iin, to
on the other (idey toofe ^at fhal negled to make uleof
thegodiyiiefs and learning of men, and the miniftry
of the wwd, they cere ainly (In, and it is not likely they
(hiPunderftand the voice of Cbrifl, for Chrift fpeakei
in them, tv^maft expeA toiteare Chrifts voice throngb
them. And for that there is a nocabie inffance amoff it
the Corintbhrnr^ there feemed to be fnth a dtfp6(itioA
ainangft them, that as there were fome that refted too
much upon men, and made tbem the ground of their
faith) fo there were others tgain that rejeAed, .andr^
girded tbem too litde, they would learne of Chrtft,ind
notatai make ufeof the gifo of men that God hti
given them.. One faid I am of Vaul^ another fatd I
t^ of Apollos^ another I jjo. of Cephas, and another
I am of Chrift^ There were fothe that (aid they were
for Vaul^ he is an admirable Learned man, and an Ap*
oftle> and I wil follow him^ Another, Apollo be is an
eminent man, and I wil follow him. And another ofj
Cephas, he is an excellent man and I wil follow him. '.
The Apoftle rebukes them for refttn|^upon VomI and ;
Apollo^ and Cepi:)au And therefore you know bow '
noble the fBe'*ej>i/ were, they were noble, becaufeaf*!
terthe preaching of <Fa;y/, they fearched whether ibofe \
things wcrefo ornoe, and beloved I we wil neverbe '.
angry at people for fearching whether the tbiogi wc
preach be loot no. Wei, there were fome that reft too
much upon fPiii//, tnijipoUof, ind Cepbai^ botnovr,
there wene others, thttwonldbefareoou^ frooifeA« '
» /
Learn of QhriU.
r
irg upon ^aul^ Apolloi or CefJj.'ttj but wc wil look
coChrift favthey, now IsthU tobc blamed ? Truly,!
the Apoftle blamei fncb, they are al blamed chere Hooir 1
isicpofly>letbatmea(l)ouId bebla/ned fotthar, when
you fay cbey muft letrne of Cbrti^. The text laich
you niufc Learn of Chrifr, Tbe meaning is this ,
is if they fiiould fay thus, talk of Vatil^ or .ApoUo^
; or Cepbof^ or wbo you will we wil look after none but
jChrifty tndasforthcmintftersoftheword, orgifcsof
Imen^ becaufe we may not make it tbe. ground of our
faith, we wil never regard it ac al, Lee tnero (ay, what
chey wil, we wil look not at men or the mtniftty of men
bat we wil look only at Cbrift.
Now this was a (in for any men to fay fo, we wil To
learn of Ch rift, as to negled tbe miniftry of the word,
and tbe gifts and graces of Gods people* I fay, thefe
fH] agatnft Jefos Chri(i , for though it is true^ that
Chrift is tbe great prophet of his Church, and what we
learnewemod learne ofhfm, yetCbrift doth not at-
waies teach immediately, the wayof Ghrifts teaching
finaers is not immediatly, but it is ofreotimes by man,
yea, ordioarily it is fo. So that as you mnft learn of
Chriftfo you ffioft hearken after the voice of CbriAln
mans voice.
Ofrjeff. I boi you wil hy/ifopt>jhal we hjtow whether
it he the voice ofChrifi or the fvoice of rnen 5" ^ mu
nifier comes and faies^ it if the /yjice of Cbrifi^
and brings fkcb d fcripture ^ but how Jhaltwe
kpawiu . , . ^
•Anfw. Now for that the anfwer is this. Chrifts (h'eep
hearCbrids voice, Chrif^s (heep wil fcearthe yoiceof
jChri(t, In John. TO, 3. To him the porter apeneth.xhtt
ts him that had a right cal of the (heppard and the (hcep^
wil hear hfi voice^ and hecals hia oinrn (lieepby name,
4>8d leadcih thcm^oe^ Atxlthcoa^ the4» verfe, ^d\
53
»«■■—— < - »i
54
Learn of Chr'tH*
i tvfcew [>e piiteib fdrib bk ot»nfljeep hegoetb before ibenty
andtbtpeep foUovffhim^ fortbey kpov^ bknxnce. And
cbcoitcheii. ^ttttVam tbe good fhepipards thegcod
Jbeppardgii^etb hk t^^for thefiyeep^zod at the 1 4* verfel
am the goodfbepbard andkjtov^ my ft^eep and am |^ii«
of mine. And tncn at the 1 6. terfip. Other (bJtp I baw
\wbicb are not dftbk fold, tbem alfolwil bringy and
ibeyfbal bear my "voice.
Ohj'^U. You wjlfay, ^on> fijotll^ow tbewike df
Cbrifty from tbe voice of man ?
Anftv. Truly, They that are ChjMs (heep, theyirir
diflinguifii between chevoite ofChiifty-and cbe>voice
of fti angers, for tbey k^w Hot tbe wtce of ftr angers
verfcthe ly,
^/e^. But you Wil fa^, what do you mean t/tfajt|
tbat thefljeep of Cbri^ kjiotv Cbriflxwiee?
' tArifw. Tbe meaning is tbis^ that chofe that .^ecniljr
turned CO ChrifV, andfolIov\rChrifty there it a fecrecin*
ftiDft of (he fpirtc of God in thern^ to inibie themco
diftinguiik between tbe yoiceofaftranger and the voice
of Jf(us Chcifty at you, (Hal And by experience^ Let a
miniftec come and preach falfe doArine, thoi^ choft
chat have hoc learning cannot difpute a^^inft k, as the
martyr fa id • Hiough I cannot difptice for the
ttutb, yet I can die for tbe truth : So wil chey fay »
though I cannot difpuce againft it j yet itb nocdvory to
mce.
Sliiefi. You wil fay, ^Buimay ibejriiiitfelHeil*
n>ed.
1 Anfvo: I Anfwer, It is true, ebat they majr in^dHv'
I riiat sirii nnr fiihdameotiU Ibmccilttei^thevinusfafciliM*^
1
1.
Learn rf Chrifi.
*iaiii
5$
t
1
ved| and petbaps doc UDderftaDd the voice of Chrifi:^
buycercainly^ know this for the cmifort of :il that ace
godly, that the weakefigodly Soul abac is, Cbrifttakei
fudicare, that no falf teacher in the world fba! ever de-
ceive them in any Fundamental point* And it is e(]peci-
ally to be under flood in that, my iheep heare my voice,
aod not the voice of a firanger. Lee a icranger come and
(beak a voke chat is not the voice of Cbrift, and though
ubtift biay hide his voke from (hem for bumbling of
chftDf and trying of them, yecfot any point char is itin*
damentaly ic is na pcfl3>Ie for to deceive tbem,If it were
poflble they flioukl deceive the eleft, buc ic is ooc
,fQfl5ble*
AAd thcrefbre though in matters thac are not Funda-
mental, thofethatare^lymayb^ atalofs, yeclfay,
in matters cbac are f uncfaimencal there wil be a fecrec in-
ftinftrpknowcbeVoiceofChrtft. Icisa mighcy thing,
when you come to a flock of ^beep,where there are thoU«-
faods together, and the Lamb is playing with others, lee
but tlie Dam bleacf and the Lamb will prefewly run
through all the Reft until ic come acthe Dam, icisa
inighty woi k of God. And fo a Bee, Bees cbac areetty ing
two or three mdes ^om their hives, yec lee there come
bucaScorm, and every one will come and fly totes, own
Hive, chough forty Hives ftand cqgether ; So there is
fuch a.feaet inftinftupon the Hearts of choie chat ute
jChrifts, thac aiToon as ever the voice of Chrifi is ^uc
jfounded^ fuch a Sheep will come rumiing to Chcift,
thou^ there be many about Chrifi, andifeem to.belike
Chrw, and therefore that is the main fa(;isfyAory ad-
fwettothi^'* • *
« > *
AM then H^rthcr, if you would know the voice of 1
Chrifi, examiiie the word^ Search ibeS^ipturejftn' in
A^you tbinkto hiive eterjial life. .
ariL*. • I
-If ^'»
J
' 4
i^
■» K f-i^ j a w — < n MM I
^W*.
/
k^- i-
Ofc;€ff • I biit yo«S wil fa/j^^ fft WJ> be (leceiv^d^ 4^4
iiiifffef th^. fence of Sanptiirt^ ],.,*'
. Anfpp. Well, bi^t if rliou ^aft a d?(Tre to knowal] j
trued, then here is k proniifc for' rheejrty^tn^ 7- ??♦ I/|
tfw> man will do his mllp he^fiyiU I;^ovp of r/^e V0ritie !
wbetber it be ofQo'd or whether I fp^dkj^f^y felf* Here j
ii a promtfe I lay, thac wil help any Sbul, here is aj
Scripture, thac any minifter thic conies to preach hath
cauft to make ufe'of* ' No queft top buc many cirae$ the
baft mihiftrr preachech fomthnig <rf himfelf, now how
(hal we know whether che DoArtnechat he preachech bei
of God. or of hinifelfr Here ijaprpuile, if any nan i
wildoniswil^ xfanynnans Heart be fettodochcwlflafj
(3od,^LordIeonf)e to the Miniftty of thy ^ord as thine 1
own ordinance, andthou knpweft^ ray Hearc is to 4o^Y \
.wilK and nfry Heart is wiljjng t^dd chy wil^^Noi^ if thim.
do lb, Chriftfaiei, 'ifanyfiMn wiH dohiswiH, he M
know of the doftcine, whether it be of God, or whether
Ilpcakof ray Iclf.* * . /: .
"One Text nfiore we will add for this arid fo go on, injti
chac is the %$.Vfalm^ Amoft famoits pjromife to Chrifli-
anfrin thif cafe, the r^. verfe, What man isbetb^
feareth the Lord, 'hmvoil he te)ifih the way xhcfX he Jbtl
cbufem You fay, that you are poor and we-ky and you
donot know the way that you (halchufej oneXcanufl
nian faith this* is the way, and anqcber the cxber is the
way. How {hall vt^e that are poor igncvan^ people Icoow
the way } Here's the proniife, • What mm k to tbjt
feareth the^ Lord, Labor co havemach feat of God id
your Hearts, and then God hath ingaged hinifeu co teadl
you the way you (hakhufe, ^od the mote t}iou ^flftte
G6d, the m6re thou fhdt be taeght iiiaJlpch^Vlif^
that thou fhalt chule, ; aiid br)cept more m)fir S^^ .4p
butobferve, thofe chat grow cq Error, youiiidin^li^
tie time cbrerveIoofnersin,(heirGonvecfatioDtand cii*|
^Ma^
. CbHft the^nsi teacher $} kiffhurch.
ouch is, when men begin to be led afide co Error «|iere
was fucfa things, atfirft, though you could not oerceive
«, but witbtn a litde While j^oq will fee, that there is lefs
°S''^^f'Sr°^"P*^"-*^'^ ^^^h for when the fear
of God doth keUpthi^'Hfearttttat the Sour walks ail the
day longtt the fijac of Gpd, theil fuch a one i$ under this
protnife that the Lord frill teach him in thfe Wdy that he
flulcbufe* '.■•■'
<?HAP. LXIII;
Vjc mairte DdBrine that Cbrtjl it the great teacher
of bis Church handled arid 'explained, with three
%eafons of the <Poim.. i. «He w come from the
Tathers *Bofm fo renxal to hit Churchy what he
ha^j heard ^ the 'Father, a. *He k a'ppoiniedby
• the 'Fatfjer to be tJje teacher of hk Church. 3. Ml
poweri Authority and fuccefi of other teaihef fit
front him.
• ■ .
- » • s
Bllc now we'ate comi fothemaine point, wherein
the verji marrow and pich of all lies, Udm of me
(ftrich-ehtW> AH tfrofe that come to Chrift m'uft learn
of hrra.. There are'-four or five Particulars in the Explf-
cation of the Point *^
, #irft, That Chrift is die teacher of his Churdi.
Secondlyj^ We muft fcquire ' the means whereby Chrift
dokh teach his ChiJtftj. Thirdly, What are' th^maln
Md otincipal UHTaas that Chriftddth tea^ch his people,
Mdtbat we afe fpecially t» Learn from Chrlft,Foutthly^
What a kind ofte^cherjefus Chrift is, what mannei-rf
Macber, fo we flial proceed then CO the Application 1
It. • ■
57
•
■^^^N^— — —■—*■— ^ « I II II II
«; S Chrlft the^ut tedchej^ ^his Charih*
Firft then, Cfarjft is chp,teacbce of his Chiirchi w
muft Learn of Chrilr, he is coipe ftbra, the Fathers Bofom
CO reveal unto all chofe^ cHac>is Fafberr^iji^veqhim
whac he hach hearij from, cjie Facber fronMll eieroicys
and chereCore be is a fk ceairKer^hemuft needs be.theonJy
teacher that hath been wicb the Father fifomAll eternity, ,
in his Bofom, in his very Ktnfj aricf there hat^ heard
jslorious things from the Father to reveal ro his peopIeM
We read of the Apoflle Vaul^ that he was wrapt up into «
the third Heaven,^ and heard words thac werexumiciei;.'
aWe, I but Chriftlie was in rtie higheft Beavens^ . and i
above the Heavesii fromc all «rerntty^, and he bath heard .
thofe things from c'heFathef^ ^ which chough man couid •
not utter, y^c he k abl|^ to utptr, and to teid) thoTerhac.
the Father doth give (into him.
Secondly, Thei:c are moft excellent*, fw^ec T«a to-,
{hpw whajc a teacher Chcifc is, that he. is a fit t^adier for '
his Chiii:ch beeaufe he hath been with the Father, and far
idoth undertake to reveal to us^ and pcorfiijTetb that be ,
will reveal to u^ thofe tbings^that be hath heard from}
the Father, take for that chefe Scriptures, Jobn^t. 38. *
i fpeal{;tbat which 1 bavefeenwith my V other ^ Wh^-
foever Chrift fpeaks to his people it is nopther bucxhat
wbic\> he had with Jiis Fatmr from all eteaitty. And
then again, in John, 1 5* 1 5. henceforth 1 call you not
I Servants, for the Servant hjioiveth not what hklf^KjA
j dotb, hut I have called you friend fy for all things
t that I ba^e beard of my ^atljer I bow made kpowitan^
Ito yofi. Here is a Scrij[)ture worth a world for cbe
j'couragementofbeleevers, and fortheriglyt iDforiniDg.of
tusinchepreciouftiefsottbe^ofpel, and the exceliency .
( of thofe things that Jefus Chrift oatb sevealed cqus in tbe 1
Gbfpel f £uth liej al! things that I have heard of my Fa* ;
ther I have made known to 5^u. Whv, Had be tsiit |
faid| as in the fotmec Text, Whatlnave fe^of clie|
I.
I " ' ~ — ^ 1 • • - _, . -— —
Clmijlthe fftat teacher of his Church ^p
! FacbcTf cbac I have f poken^ but here, not only what I
jbavefeen^^fomchiDg chad have feeii of the Facher^ buc
; alL c;hiiigs^ chac I have heard of my Facher^ I have made
}
kDowDiuncp you, here is a mercy indee{I ^ we have God
revealing himfelf mhh works, the glory of' Gods good*
ne&maoifefted there, we may fee The foocft^ps of God
iabk works, I buc Co come coknow all things chac Chcift
hicli beacd of the Father, cheie are myfleries, orher
manner of che glory of God is revealed chere, cbenche
t wxks of God can xeveal unco, us ; and mark, Chrift
faicb,. chac be bach cold chis cobis difciplesasfreinds.
You kgow ic is a fpecial noce of friendship Co reveal fe«-
iccecs one co anocher as fomtimes I have cold you, lee chere
be QfBvef fo many offices of friendfliip9 if chere be a con*
ce4lingof fieaecs, chere is never any encire friendfhip ex*-
cipc ibey do unbofom chemfelves one co anocher, they
may be acquainced, and live lovingly, and never fa I our,
lliuccbece is never any entire friendftilp buc where chere
isaiiopeningofdk^c Heart one CO anocher. The Servant
docbkiot know his mafters will, the m^flec doth provide
for his Servaor, ^and proceA him from danger,^ buciie
doch DOC open his Heart and fecreti to his Servant^ I buc
one hrieoddoch co aoocber, faicb Cbr ifl: here in chis Texf ,
lamnoconly yourmafter and Lord, .and wilLnotdeal
with youasamafter to a Servant, but lookai a friend.
doch open his (eaets . co his encire friend, io wil I do co
you. ^ 1 have noany chings thac <be world knows not of^
duDgs-cbac I have heard from my Father ifom alUternity,
I have he%rd precious things from my Father, and \^hat-
foevec I have beard from my Father, chac have I made
known coyou, and I will tel you more and more. Chrift
{ucely iaa fi^jtfijichef , that hath' been with the Father,and
what be ceacbe^ is what he hath known with the Father.
laJobn^.i6.\2Ji..l c;Me fdnb from the Vather^ &c.
That flicws binico be a fie Teacber,becaufe he came forch
ifixxn cbe lE^ichec into che world, ,and upon this ground
iClu^is called che lighc^ or chac ligh^ thac enlightenech
60 ' Chrifi the ^r eat teacher of his Church.
etrery man cbac cotnecb iato che world. Jobn^ .!• 9-^
That toot the true ligbt^ John Ciaich hej dhd^iui: ceftifit
of ch^ light, but cbac tras che crue light, cbac was Chdft,
that enlightens every man that comecb into the world.
That is eichfec chu$, Lodk what light any man chat if^io|
cbe ^'oddliath3 he hath it horn Chtift, tbou^ icbeal
comsQon light, yet as the Scripture faith all tbtingtatc
committed CO Clirift, and (o the cnl^hceningwiib^y
I common light, it is frpm him, but racner thus, be t^
lightens every .m»n that comes into .the world, that i», e»
very man in che world that is enlightened in laving things,
he hacb it from him, as if one fhouldiay, fudiamtn
ceachech all the Children of the town, it may bl^ lomean
not fent to School, but all chataretaughcaretaughlby
him.il (b^very n^an chat bach any light in any favmg truck
he'hach it from Chrift, he is che great pc^betdf tiK|..
Church, che great Prophet th4c is (ent by God co itveal
his nlind audwilco his people. And therefore in die
I $• of Deuter. 1 s. There is a Prophecy of Chcift chit
the Lord wil (end a Prophet, TIjc Lord iby Qodwii
faifi Up to tbee A Tropbet, from the rnhJ^ of fhte^ «f
thy^tetbren &Ck , Tohimyefi>£lhearkprh Andtheoki
the i8, vcrfe, Jirid.it Jhalcotneto pafi that p^kofoe^er
, wil not bearbfin to my word tchkh be fhal f^tai{^ in'my
^ame. I t»M require it of him, Ghrift is the gccic
Prophet of hit Church, aha Sve cannl^c undecftand Cbrift
aright^ except ye underftand him as bdd out in his Na*
tur^, if we would undecftand Chrift aright, weinutft
know Ghrift in his Natures God and mliti iaoneperlbo;
and lb we muft kncnv him in bis offices. King, Pcteii, and
Prophec, and chat is the nieaning of cl^e word, Chcift,
I che word, Chrift, figaifies' anointed, ttef wordF, Jdciti
j figni/ies Savior, Chrift is che-King to rule bisChurdi, i
i Frieft to offer up facrifice, ^ Pxt>phec to teadt and in*
I ftru£l his Church, he is the gteac Propbet of bisChttccb,
! and therefore the fit teacher of his Church. "
I .Yd,
t .^l^ ' t.. . - ■ «■ ■ ^^fc*— — " ■*■■■ ■ ■ < ' ' ^ * 1 * ' ■ ■ — ^ - ->.■ - .. „ , ,^.. ' ,1 1 .
Yea, Further, ic is by him chic any man hath eicher
aWUy CO ceich, pr fyccefs jq ceajchirjg, Uisfrpm JeAjs
Chrift any man hath any ability to reach, ic is he thac
{givechabflicy, ichhechac gives gifcs co men to inftcuft
the Church, fo that if youfee any man chac hath more
abilicy then or hers, Chnft is co have the glory of ic, ic is
buc t beame of light ftom Jeftis Chri(t, and ic is he rtiat
frives abilaciet J ichhethic^fVes gifts comen, andefpe-
ciallyiipan bis afcenfion, then he gave gifts to jnen for
chewiildingupofhts Church and Co chis very day hath
CQotimied gtfcs uneo men, therefof e ChrlKis ro.t)|f h^qo^
rcdinthofe gifts, And again, AU the auchoricy that a'hy
hath CO come and ceachi, kisfromChcifl, k is he thac
frtkbany ^ficers into the Church, and it is in his Name
thac cfaey muft come and teach. And then libeivife, all
cfce fucctfs chat any hath, it is from him, he chac hath the
vealieft ffi&s^ if'he ple^&chy he can make chem mote
efFeftual then aman^hac hath greater gifts, and the
fuoceb of teaching) ic is not according to gifts, but ac^
cording co the operation of Jefot Christ* And therefore
shrTe chcBeifainpconfider^d, FirA^That Chtift it come
fironEi die V^f^t. S^oondly^ Thac he.laap|HMoCed6y
dK iPacher lo be che greac Propbec^ of hi» Cburciu
Tbkdty, That all power and aucborkf , and futfcefs of all
C)dieifcm:htngisfrofn.him9 therefore he is a fit teacher,
an4 there is th0 Reafon of this Exhorcation,^ thac we
ftquldte^rnofbim^.
«
I
I •
CHAP.
i I
k
--_ __ ^-, -—- — -j
CHAP. LXIV.
. Cbrifl teacbetbhk Ontrcb three fewfol Pfoiejf. t.*Bf
bit Word. 2. <Bf hit 'Minijiers. 3. *By hk
Spirit. -
V r \7E a||ft L^rn ofChcifl, why CbcUl is iDHea*
•V V veo, lioMT (hauld we Learn of him )* Lee Doae
(ay who fiiall aifceDd up co Heaven, there co Learn of
I Chcift) * and know ku mind, No^ There ace ws^ to
Learn of Chrift, chough we are bn Earth.
Suefi. You will fay. ^ i»bat means, d<nb hi
I 'ieacb. ^ ^
^nftv. Thefe three waie§«
I . Firft, By his word wrkten^ inhfswocddiete.weha»e
'themiadofChrUI^ thcwordisDig^tous^ youmayfaavej
k in your hands, in your Houfes, and Cbrift ^:)rpefiij
you fliould have ic likewife in your Hearts. Look co che'^
word) you find in che laixer end of the RevektioaS|
cbece^saprofeflion, chac bt chat adds co che word^ or*
decraifts from the word, ^od will add co his plagues, and |
and he will take away his name from che Book of Life^
therefore the word reveales die ful mind of Chrift^ tfaic'k
che great ftandard by which we are co Try every tbin|^
Secondly, Chrift ceacfaeth by his Miiufters, Cha^
Another way, i>y che ordinance of his Miniftcy,- for be
gives gifts* CO men for that end, and teacheth now by \m
word. I will be with you faith Chcift, ^o tberqtfn
and Teach all ^aHons^ and Lot I am with ycm to tfc
end of the World^ I will Teach by you, and hecfaar
t. _.
CM^iitteTitcharrfUtfhmb.
«3
faetri you» bean me^ fiitch Cbrtft cbecefoce when you
Gome CO the miniftry of the word you come to Learn of
JefiuCbcift. Chnftdoth{»rofeii, thac whofoever Joth
heiraMini(lecof (faeword, dotb hear him, cfaacicishis
voice chat is cbeie. Wbeo a Minifter docb fpeak aocor*
ding CO che word wricceO) you are co cake what you
Learn ofhim as Learned of JefusCfarift, icisCbriftthac
tpeaks in cbem^ as we opened ac large in ^tnocher Point,
we in Chrifts fiead befieecb you co be Reconciled m
Cod.
And Thirdly, Cfacift ceachecb by his Spirit, chough
Quift be peiibnally in Heaven^ yec be Tends his Spirit
cocetch and inilruft, as in^c'ibis, 16. Xocotmncethe
mrld offf% (f^igjbieaufnefi^ and cf pidgmem^ And
hoe in this Scripcure you Ihal fee fcxnefpecial Leflbns
cbac Chrifl doch ceach^ chis Scrimure wit help us in fome,
and we Aal fee ahers, thac^s m (bird chat Chrift docb
eeach and iniftrud|| bis Spirit. The lig^c cbac you have
fonicimes daccecnRo your minds beyond your former
^Ifipcebeifioo^ ic is no aher^ many cimes, (hic che fpiriu
tomingcoinflniftfour Soubj only do noc miftakeche
Spirit of Chrift for a &lf Spitic^ for you muft cry whac*
foever is rau§jht you, ycni muft cry ic by che ftandard of
the word^ whecber ic be the Spiric df Chdfl or no, ic muft
betryedb/char^
B^rhemainecbingftuthery that I may come fully to
iiMw ytiu the Pbinc, whacarecbe Special Leflbns cbac
"Cfatift dDtbceach bis People.
L
CHAP.
64
-wa««i«-iOT
7hefie^ai Lejfons thatl^rifi
CHAP. LXV.
^gbtfpecial LeffdnrCbriflteacbeibbHCbHrch,A»
poere little hjtoix>n before, i • T!he abfolute necejfitf
cf%egtnerationi a. V^e mfufficiency of our aun
^igbteoufmfl for JHJUfication^ 3, Self demak
4. If for the Soul to come to the Vatber. 5. The
' ISw/ of tbe Sin of Vnbelief. 6. T&e Spiritual
nefi of tbe Law. ,7. Vappinefi in pe^eamon.
8, Tbe gjory of another' Life.
L^am of m€f Bteffed Savibc^ . what it it-cbaccbou
wouldeft have us co Learn of cbee ? The trucb n^
whole CouaTel of God is cai^c by Cbrift. God'cbac
did reveal his mindhecctcofore by ocher meanst now id
this hccer Age, bath openedlbii Hearc^ ^odall Jiis CoUQ-
fek by his Son. InlJeb. i. Xfifrbeginoing,- Theceisa
nouble Scripture chac doch much coocerQ cois Foinc chac
now I am upon. , Qod who dtfundry times ^and in divers
manners^ jpah^ in times paft unto tbe Tatbers by tbe
Tropbets^ hathifitbefelaftMfesfpol^tousbyibkSim.
Here is;he priviledg of chofe chac live under cbeGoTpd,
berecofoic GodJpake in divenn^hnencoocherf^ as he
f]^akc fomcimei 1^ Dreams, and'Vifionsj byExcraoc*
dtnacyfrophefieand Revelation, but now infteadof all
thofe.waies chat he did reveal bimfelf to our Fiihecs iib
be batb in tbefe latter times fpokeo by his Son, chat i%
what God bad. to leiwal <tf his mind, he bathifveakd
bf^ bp SoQ. .
.J
But for the Particulars, Thert are fcveral, Pkrtiailar»
j free;) I ch^"ng*> "hit Chrift v7oa!d have u? co LcJtn of himi.
1^
WnWi^Oi I Tm mi
kJUfa
/.
Teacheth his Chu^'ch^
y
<"i
TboTe things that io a more fpecial mapnec have been
rorealed by cb^ Son of God, thac were very litde known!
before the Son of God came into che World, chough
God did fpeaft co our forefathers by divers mannen, af-
ter divers waies, yet he hath referved the Revelation of
che (jpecial Miseries of Godlinefs for che gceac Prophec
cbac wa^ to come into the world, he Wat to come to tel
us all things. The Poor Woman of Som^ru, as Cfarift
was conferring wich her in John^ 4. 6. dould fay thus,
^at vohm the MefTas comei^ he will tell u$ all things.
Andiodeed, the Lord didra'ferve the nGJanifeftacionofi
himrelf to che coming of che ^Jj^j \ And this is che
ReaCon why the World was in foniuch darknefs before
CEclfts rinne. Foe (he generality of che wdrld (except i ,
che Land o( Canaan^ chat was a Poor lictle Country J
Qothtng neer fo Big as England) was in darknefs. and '
knew little or nochii^ of the mind of God) and /or che!
Jews, what poor licde Ifnowledg hid they of Cbciftj
weak apprehenfions had Pbey of che great Mifteriesof
Salvation^ Thofe that were me moll eminent among che
Jews, yet what little underftanding had they of the
''l^eat chings of eternal Life, and the Kealbn why there
was fo little knowledg in former times uas, becaufethe
Lord Ira/d referved . the naanifeftacion of himfelf to the
coming of chegreat Prophec theMeffias, thatcill he was
come mro che Worlds chere flioiild but a lictle lighc
comf into the world* And tfaiierefore by cheway, we
have caufe to blefs Gpd that we live after the coming of
Jefus Chrift, for now light is fpreod abroad^ had
in foipmer times, vire ihould oave Kved like bruic
Beaffs, and have known fictle of the mind andCoun*
fid of God. but I fay, this was referved to the
coming of the ^^MelTias ^, and chis Mdlns bach
coU us'kll things M (he' Woman . faid be would
do.
•i
» ♦ ■
«
L2
Mow
■*«iM
'66
• »
1
'the fpecial Lejfons that (hrifi
Now for Che parciculan^ there atetbefe kffons due
ireacetoleariTorChrift^ cnacCbrift bath ievetled> chit
were liccle known before.
The firft IS this, Tlveabfohiremcdricyof Reeener^^
che mtfecabfe condltiioQ f I wil Wrap tjp.t£efe two
r) chac ifrtn is |n l;ry narun^ and che abfoloDr oe»
of Regeneration ; little have wt o£ this in ai the
oid Telhm^. H ov Hctle iiras this k^wt) co che workV
before Chrifts comnving, cbetefoce ^flfcodemuf p thou^
be were a doftor of tbejLa w in yobn 3 . In the cooftraioe
between Chrift and htm ^ ic is faid oE hini| cine he wa>
a roan pf the Pfaariiees^ ruler of tbejeures^ yea^ ud be
wa? a great doftor, but Chrift faith co him afcerwardf,
art Aou a teacher f he was a teacher among che Jcwi ^ as
in the lo*^ verfe, nAndJisfus anfnwed ana faid to bim*
arttbou amafterinffraei^ oradoUifr injfraell^ am
^ppt^ not tbefe thing f> iZlkHitoliiftiicodemm^ «ri-
^/vtnly Jfjiy tmtb yoUy that except a man he horn agmft
he cannot fee the f^ngdome of Qoet: This is thegreat lef-
fon chat Chrift pit^c, and there was never to much of
regeneration caught from the beginning of che worUj ai
is here taught in niefe words of Jefus Chrift, chat everyv
nan is |n Uxcb a condition bv nature^ as that there muft (
not only be fome change in him, henaufc live better then
be bath done^ hut he muft be born again^ or he mufcbe
damned CO ai eternity, here is a great leffon that Tefos
Chrifrbacfa caught his people, and we muft learn ofuoi,
that would never be known but by JefusChriltj kfiis vr9
one of thofethings that Gbrifc bad fiomibe lecher, that
hone by his fal was in fuch an eftare,' chat bQlefsKe had
a fecond birth, as welas thefirftj be muft periil\K>aleir
cemity. Nqw when Chrifc caught diis^ TfieodehuiJf M
fcand amazed, thoi^ h^ was a leacbedoian who auB^
the Law, yet faith He/ Vaw canamatiUyini'wm
hekoldf can be enter tbeftcond time into bk mctbsri
momb^ and be bom ) So thac you may fee by chis, cbtt
lifone thac waaagreac map, aleamed maaamooe Khe
I Teacbeth his Church. 6j
Jewes, andaceachcr cf cbeLaw, if he was 16 ignorant
kitbe point of regeoeration^cercahily ic was liccle known
inrhoie times, and this Is a main leflbn chat we are col
karn ftooi |efus Cbrtfc, to knawwfiac the fcate tbac al
sen ace in by narure, and the necefltry of regeneration,
which we can never underftand by all the learning
ita chs world, cbefefore be fine to learn that of Chrift,
dieee be maby peojple (^as we flial fliew afterwards J that
wil feem to leatn lome nice queftionT^ and things that
neicherthey nor their teachers do underfcand,that are meet
ffltfters or difputeand controverfie, chat take up their
fpirics, which is the fubtUcy of Sathan to draw them a-< i
way from the great things of the Gofpel, and the under^ I
funding of the great miKertes of falvation.though its true,
Iflialihew afterwards bow we are to feek to learn every
ccucb, but to learne it of Chrifc according co his teachings
Are you inftmfted wel in the great matter of re^meraekm-
Its true, we mufc acjcnowledg that every truth is worthy
of learning t I but, you muft firft be inftruded in<t!he
main truths , before God Wil have you fpend the foengcb^
of your uoderftandi ng and time about the other* .
Secondly, The great truth thaw C3hrift teachetb is, the
infufficiency of out owii rlgbceoufnefs for jufcificacion, of I
I any rigbteoufoefs that is (n us, an!d that leilbn you have in '
I ^ttB. Sf 20* Vor I fay unto you^ that except your
ngbtejoufnefj! exceed the t^teaufneff of the Scribe/ and
Vvanfteif youfhal in ri&.cftfe enter into the kingdom of
beanjetu This certainly was a very fttange leflbn unto
thcjewesac that time,, the iSaibes and rbarifees, they
Were the ouly righteous men that feemed to live upon tlie
£ioe of the earth, and lived fo ftridly in their converf act-
on,, but faith Chriftltbat am the great readier of the
Qmrch^ the g^at prophet, I fay unto ycu^ except your
dgbtcfouftiefs e3tc^d the righteoufnefs of the Scribes and
Snrtfeei^you can ne^ec enter into thie kingdom of heaven
TbisweacetokarnofChrift, that al the righteouOiefs t
of I
The fpecial Lejfdns that{^hnH
of mao is infufficienc co bring him to the kingdom 6
Heaven, Lee a man live never fo civilly, never fo moral-
ly, never (o ftri&ly « 4c canndc ittii^ him inco chekiag-
(tomeofHeaveiu AndCbriftceactechafcecwardf, due
noc only civiticy» andmocalrighceoufnels, hue even the
Saincs beft rigbteoufnefty is tiocib^c wherein chey-aie
juftjfied. Add th^tfose'^injobn. z6« lo. Ic is faid,
Chrift wil {end che fpitic, ta^ convitUe the world cfri^
teoufnefi why fo ? becaufe I go to my Vatinu You wfl
(ay 9 whac^is the meaning of chac , chiac cbe (piric o£ Cbcift
Wil convince the world of righceoufnefs, becaufe Chrift
doch go CO cbe FaCher^Sc be ihal befeenno more I where
lies the (Icengcfa of cbe reafons } is chac a reafon of rigbce*
oufnels ? can I know wbac is cbe crue righreoufnefs, be-
caufe Chrifl goes co the facher, and is ieen no more }
yes, cbusy 'I wil fend my fpicic and chac fhal convince cbe
worldof chisgreaccbing, ofiibeiofuflficieocyoFal rigbce*
oufnefs in cbemfelves whacfoever ic is, eicher civil or mor-
tal, or fan&ifyings chough ic be wroughc inchembyche
(picicofGod, yecisnoccbeir rigbceoiunefs, the righce-
oufnefsof cbeir jutlificacion before cbe^eac God, buc ic
is in me, chey fhal be convinced by my fpiric, ch?ic ic isia
me. Why ? Becaufe I go cocbe tacber^ this flial be cbe
argument, chat rigbceoutnefsiiin me^ chac lam conEie
inco the worlds and fully facisfied Godsjuftice^ I have
caken upon me co facisfie the juftice of God for mans ct*
fence, and Godis wel pleafed with cbaC Which I have
done, for 1 coe co cbe focher^ I mud never have feen cbe
face of cbe tacber again, if I had noc wroi^c ouc fill
righceouthefs, for my facber fenc me inca cHc w6rld co
work ouc a fulrigbceoufoefs for cbe children oCmen, rbac^
cbey may have chac righceouGiefs chac may malce cfacm to .
ftand before che facber, and had noc I accocnplilhed chis
work I muft never have feen che 6ice of cbe facher Jbuc tbac
I goe CO che facber , Ochac is an argumehc di^C I have
wroughc a ful righceoufnefs for che children of noen^ here
Teachetb his Church.
isa leffon cbac we mud learn of Chrift. You uril heare
fometbing of Chfift, and you wil lay, chic you defire co
learne of Chcifty buchave you learned ihislcfTooj cbac
alnghreournefstcisnocinman^ bucuisivithoucu?, cbe
righceoufoefs of our juftificacion it, is in Chrtft, God and
man, and we never learn Chcift til we learn cfais of Chrfft
and cberfore chere is no civil nnn in cbe world chac knows
Chrifty tbey karne co keep from grofle nocorious (ins,
being diunkaod unclean^Sc from 1 wearing 8c co lying^buc
this we may learn by rhe light of na(Ui;e^& ic is crueiCbctft
doifaenlighcenchis, bucthe main thing of the Gofpel^ if
we would come ca learn of ChrifiasChe mediator of the
fecond Ck>venainc,ic is to learn this leilon, tfaac there is an
infu&i^ncy of righteoufneis in almankmd^ even in the
beflmen in the world, wo to tAbrabam, Ifaasf^^and
Jacoby if they had no other righteoulhefs buc cheir own,
then that was wrought incbem, there is a righteoufneis
beyond al righteoufneis that is in our felves, yea, then al
righceoufneis chac God doch work in us. Thtr's many
wil acknowledg this, chac chere n«u(l be.arighceouibers
beyond our lelves, chac by the grace :of (lod we mud
comccado thac chac (hal beaccepccd orGod^buuhis
Chcift^hath caiighc^ chac chere muft be a righceoufneis
beyond any righceouineis thac che grace of, God doth
workinourfelves, a rigbtecufnefs inChrili thac is gone
CO che father, and chere preieuts himfelf wich his ful
righteouineCi for a beleever^ by thac lie ftands before cbe
focber. Ic^s Crue by cheri^ceoufnets of our fan£ti6cati«
on we here honor God che father, and the Lord aaepts
of itas acknowledging chac wherein be is. honored and
cakes deligbc in it as ic is faid, Tbeprayers ofibe tighter
msHQods^eli^jft^ but chac chac doch make us flanci as
ri^ceous before cbe facher, chac muft be fomwhac above
US, thac ipufl: be the righceoufnefs of the fon of God, and .
cfaw Cbnft teacbecb, Jearn olme ibis great leiTon.
dh*a*<arfiMM>M«kii«aMitaiJb
»■ iT I I fc
^mtm^
70
thefpecid Lejfwn that Qhrlfi
Thiidly, AcbicdLeffon is this. The Leflbo offdfe
denyal^ as you may curne to that fcripcure. One of dbe
firfl:chtn|T3 chac Chrif^ reacbech hisdifciples hcliis^ V<
that wilfoUov^ me, let him denie bhnfelf, chis is a LefloD
chac no ceacher wil teach lo as Chrift doib at the very ftft
CO ceacb a maa Co denie himfelf, to denie his own excel*
Icncy, his own wil, his own reafonj his own waies^ his
ownfouly his own mind, felfdenial ische greac leflbo,
and chis efpecially muft be the Leflbn chac men muft
learn co help (hem co learn any cbiog elfe of Chrift ,
excepc chey Learn this leflbn, cfaey wil learn buc very
I Ifcde of any other Leffon.
Fourthly^ The fout ch ching chac Chrift ceachetb, it if
jbr che foul co come co che fatber^you know che fcripcuce
th^t no man come f to the father but by me^ no man can
comexo che facbec buc by Jefus Chrift. Thmna$ arfwtf
edbim^ hord^vpe kpon? not pphither thou poefl^ and bo9f
cantvebpopp the way? Jefiis faith untobimf lam^x
way^ tbe truths andtbititfeyno man corner toibefaibet
but by me. Now chis isagceac myfleryof Godlsoe^
there is no meanes for che foul cogoecoche&tber buc^
Tefus Chrift, by Chrift as his mraiacoc, cfaoii^ God che
nicber be a God of infinite niercy in bimfelfj and cbccna-
tucebe very miferable, yec there is no way for thecret-
cureco goeco chis merciful God, buc by Chrift che me-
diacor, chis Chrift ceacheth^ and I appeal coyou ii Igoc
tlongt have you learned cbefe things of Chriffii
For me co preach in general, chac al icuft lemi df
Chrift, this wil be a point that would not I fear brvtwof
great effeft upon your heart, excepc I comeco^inflBMriB
parciculars. Learn of Chrift, chac you wH alacfcoow^
ledg, I buc che main things thacwere ttug^bjr Cfarii^
were never caught fo before Chriftt cime ati&thac wi|i|
chat now they are, have you learned cbefe duag^i dm
vou have learned of Chrift. It mav be vou flofco
I
rii^iMi
minri "Ai
TeMchetb bis Churchm
^ik
iopayer, and doooc underftand the necefficyo^aine-
ducor becween God &: yoUfVou pray to God co help you,
I but how do you come } By my prayers you willay^ I
but here is another way co come to Ood by Jefus Chci(>,
beieyou are cau^c, tbac prayer or comiDg Co God is a
CByflery^ che other isooca myfiery, che Heathens do
cfaiat^buc the Heathens do not know how co come to God
thcougb Chrift, and we have never learned Chcift til we
have learned this leflbn, the right way of comoung to the
fother^ him.
Fifthly, Tbefifdi thing that Chrift teachethit) the
gpeateviloftberinQfunberiere, and this is never known
h/ any nacwal reafon^ forfolamnowfpeakingofthoib
kflons that are beyond che ftrengch- o( any natural rea«*
foOy and are mof t proper) Evangelical leflbns^ and by
tbefe thin^ you flial know wheti^r you underfrand tlie
Gofpel arightai now the fifth leffon is the great evil of the
fiQ <M unbelief. Many people chey think there is a great
evil in the finof murtber ^and tbefr^ but for ^he evil olun^
belief they never underfcand the evil of chat , now that
this is one fpecial thii^ that Chrifc teacbech^ you may
fwd'mjobnp i& Cbriit tels his difciples^ that hewil
fendbis foirit to convince the world c>f ftn^ and why }
btcaufetbty beki'venot inhim^ toccmvinfie them^ chat
not beleeving in me they do remain in a mofc finful,
wcetched conditions whatfoever cither fins they have re*
focm^ and aroended) yet che not hekeving in me^ doth
faoU them in condemnation) now for a man to come to
know ia much c^Chfift, as to fee thac the fin of unbelief
isasjmatafin as blafpbemy) aswhoredom, as drunk*
eoodu^ .as theft, at any ocber fin whatfoever, and indeed
itisibefpecial damning fin of alfins. Tbk is the conr
iffmaAm^, that li^bt n amt into the worlds when che
I to Xee ihis, it is an argument that it bach leaf
ift) a^d cfais only can be learned of Jefus ChriTt
cwcmblethKthe fin of unbelief, as wel
7*
^m»mm^>»»
U^i,^tam*m
7a
\ .
■
i
* — —-
The /pedal Lejfons thacQhrift
as any Other fin, and lanaents and bemoans that before
che Lord, as wel as any dcber fin^ (his is a Soul chac bath
Learned of Chrift.
Sixchly, A St^h ieflbn is (his, the fpirtcualnefs of the
Law, Qhhft i'peakes very much in teaching the Law, and
I make no queftion buc many thii)gs thic Chrift doth
fpeak were he alif e at this time, and i hey did not know
who he were, be woiikl be accounted by many a legal
pceacher, he dvKh teach it vefy much, onlfthis, herea-
I cheth it fpiritually, he is fo far from abolifhing of it diat
beraifech ic beyond the letter of i , and forany thing
fur(her,men excreamly trouble rbemfelves wkh queflkm
cbac do not tend to Godly aefi, when they make a diftinc-
eion between the Law that ^ojr/gave, and that ChrilV
0ives,and yet wil acknowledg that the fame thing is taught
by both, but we are free from it as ^ofei taught it, let
I this belgranced, but we are not freed from theLaw of God
1 no one thing of the moral Law, lecitconie in the band
} of whom itwil, /)fany miniftec cf God, we are bound
\toyeelduntoit, but efpecially if iccooie in the hand of
JefusChril^, tberetocelet that thing be granted thac^T^
are tied and bound unco thofe things tbatrhe Law of God
requires though ic be as Chnft gives ic m, for we wil be
willing to take ic from Chrift rather than iny^ buc ftili
cbere irno abohiKingof any paic'tcular duty chac was
not ceremonial, chat indeed we are freed from, buc yet
we are bound to the famechings chat ^^fes dettvereao^
IUf^ chough now ic comes in anocher band, in che hand'ofi
CbiiA*. Tfaecrutbifr, we are fas I have coMyou) not
bound CO it if you underftand ic as coming by ^ofbsji^t
is, colookuponicashe wasamitiifler of the Law, buc
we are bound CO ic as any minifterchac brings che law of
God, chac doth^reveaUny part of che minddpf God
le toe not oolyi)ound'co:fc ac chac citae wheo hefi
[> ic for ever^ but here lie» al che Goncrb^effn ^
chink chat ^ofii gave che Law as t Comrtoliirail
pie
but
Teachgth hit Church,
73"
and focbcy chink we ace not bovnd to ic^Tbis I know^ no .
Dhrine in Eoglaod, that ever was accounted of for any I
foundnefs chat ever oaughcdiisi and cbecefore for meaco
think cbac now rbeycome co uacb otberwife^ to chink
diac we are not bound co che law as a Covenant of life,and
of our rtgbceoufnefs before God for our juftificacion^
now here is the coiita>ifarfie whether ^ofe/ did give it fo^ ^
yeaorna
The Law was given by ^ofes, and yet in che handb(
a media cor^nd tl^ Law wait a true fchoolmafter.co bring
coChcifi chenasnoWy and it was given for a Covenant
of eternal Life no more, then it is now, buc ic was for the
ruleofourlivesintbia worlds but not, chat any afour
forefochers could come to eternal life chat way,] fay,hece
liaUheconcroveriie, whether ^o/e/ gave it foe a Cove*
nant of eternal life^ Now^hat need we trouble ouc (elves
about this controverfie, what if he did? or what if he
did not? this alofpurOccbodox Divines do teachy that
%ofej did give cbem the Lawco bring themco Chrift, for
a rule to Older their lives by in this world, and lb we are
bound to it^aDd it is impofTible buc any chat wtl fearch che
fcripcurey buc wil acltnowledg chac we are to bound co che
Law, to c hat which, is/norai, fo far as to know our mife*
ry, and fee the neceflicy of Chrift, and to confbrme our
Ifvei unto ir,' co live to the honor ofGod^ and che good
of our neighbours, and if chey would raife k higher, that
it tsa Covenant of eternal life, chac we al difavow* It is
true, ibmtioiesfomeexpreffionsmay falfrocanien chac
ochecsmay by confeqoences, fay, we ftrain icriptuce,for
the fcripcure hath fucb expre(Iionf,as wel nsay ftcain fuch
coofequexKres, ic puts us upon many worjkes that are co be
done, and noany promifes are noade to cbem in fuch a
way, as if we take the l^ter of the faiptur e, it inay feem
to tend that way^ but this is that which is taught in the
Gofpel, though we are bound CO the fame things that the
'^lawrequices; yet we ace bound to cbem in another way,
itbtfaftt itfMir the Law is not a Covenant of eternal lite.
i^lmfmt
74
The fiechtl Leffmi^ Qrift
1
of ehit tfitibetfmeof the Law^ cMcaihl^r^ tfaejf due wm
laved, were faved by diriftaiwett^sive, radcfaey^id
onderfiind chtt, but ic wa% noc fo deer under-
ftood as novr, and therefece we are do htum the
l»v by Cbrift^ chat is, in a Spiricoai mj^
QuiftdochniiletheLiiwbi^ cbaa^vericwai hefoce^
ch^cis, for the Spiritual Pare of ic^ he Teachecb ebac we
atenoc to Reft In the leccec of the Law. B/ead over the
5*of9Ctft/>err, CbnftialchuiKothanii hwmfmd^^
totbemcfoldtime^ that thon Jhatt not coMnit JMte-
ry, hut 1 fay, tx>bafoever (hihlmt lodk^i^^r a WcmMj
Asifbelhould fay^ what do yeu cbiak, tfiac^j comrca
deftroy cbe Law? My DoArtne dodi make the Lav
ftrtfter then ic wa), in fhe a7« verfe. What (hall the
ff ventb Comandement be dtfaiiuHed > Do you not chink
it isaKule ? But notiir I am fo farr from dtiamilliagit to
be a Rule, that I will raife ic higher chtnit was befoce,
knownatleafl. Andcheniatheji.verte. Itba^beea
faii^ wbofbever wil p$tt avtof bk IVtft, in lAmgive bor
a!^tU efVhorcement. As if he fliould lay thus to tbenit
there was a time, for the hardnefe of your Hracts, fome
kind of liberty given as for the lefs Evil, chacis, if yoii wH
do thus and (bus, you muft do ic after dm manner^ but
know, chat I will ghre no fudi libccty, chat if yoa put
away your Wife md Marry another, yottcoomuc Adul-
tery. And then in the 3 $« veife, ^gMifXebavebiOfif
ibat it hath been jaid by ^9em ef Oldtmef tb^ Am
fhaknotfilfeartbyfelf^ but fbaU ferfcrm unto the L0ri
thy Oaibff Vm Ifay3mt0yoH9 fwearn0tat4dk ttnAer
[byVjeaivenforitkGodf^ArMef nor byAe^iasrAf^
itk^odr Vootjioof^ 8cc» I wil keep you ftrifter dieo
ever you were kept before, fothac Chrift dbdi reveal k
to be more fpiricual^ that is^ to have a more (piciiiid
fence, andthenreveaksitnoccobecheGoveQaDCMLtfe^
that indeed was revealed mocecleerlyfa|r ChciftdH&cvcri
ifc.wasbefore. SothatyounmfttaiBBd»IawtiMi»6ft{;j
Tti^hMC hm*.
molt fekktirtfy tfieft e^tt it w^^fietee, tud ihacic
DoctobedieCoveiftfitofLtfet thbugbhej^tnttemo
ftrifteft andliigheft way cha c a Creature can do^ St ii z\
Sirtfit bf this Scriptare, it h expefhnl chat beleevc
ouMkeepthat that die Law requires in a more high
ami ftrvft way then e«r they did befera^ nottobetno
loofe then you were before, but co be more drift in yoi
ob(erviQcy to the Law of God then ever you vi»re befo
hue Chen when you hare kept it in the hi^ftmiftnei
you muft not keepfrasaCovenaott>ferermlLife, I
deed it wii Co CO Adam^ fo thacwe may welifay^ th
we arenot bound to the Law in cbacfence, as it was m
to Adam 10 Paradice, bucnot fo as it w«s given hy^
fa% for it was ^iven to Adam as a Covenatit of eterr
life) but as a Ruleof our Life, to which we are hour
andmoreftrtfily then our forefiirheis were^ faecaufe^
have it by Chiift railed to a hipher ptrdi^ and reveal
more cleerly then ever it was to Wdfes^ this is the Left
that wr are to Learn fcooi Ciirift, if we Leam Chtift
eighty theipiritualnefsofcheLiwofGcxJt
Seventhly, Another Leffon that is Pjroper to the G
pel, is this, That Ciirift Teachech more cjien everv
ca^jbt before, as rhac there is a great deal of ha^ipinefs
die &iintt in fuffertng Perfecution, this was a ftrar
fioftrine before, for in the time of che Law^ then i
way of God was to encourage his Poor Setvancs by oi
ward blkSGiiffby noipering them oucwardty 9 but we 1
ver tiead fo mum in tbofe titna of the happinefstl
Aeieis in Petfbcarioo^ that's more proper to the Gof(
cbouejh no Queftion tiiey were happy that were pet
CQCrafocChri^lalce, and they had fome fight of it^
Vbfif did fee gieamc Riches in fuiTering for the Nam<
Chnft then in Vbarc^s Cmxt, I but there was nevei
nub feed in it as in cbeSecmod pf Ghrift in ^Manbetx
n.iz. Vkfkdarejtj ppbmmenfhal^t^leyou, c
ttytm^ omfiHil fay all manner of ^Eml ago:
jT
76
7be fpecUlLeJfm $h4t Chrijt
yoHfalfiyfarmyfak§\ ^fjoycefOndU ^weeding ghd:
for great k your ^ivaard in heaven : Tor fo VerfecH?
ted they the Vropbets which were before you. Here is a
Texc more deer for cbe bappiiiefs of Pecfecucion chao
ever was before^ now if you have Learned of Chciftt you
muit I^acn tbi$ Leflbo, che bappinefs of Ferfecuci*
on.
A^notber Leffon chac we muft Learn of Cbcift is thi%
che cigbc way of cbe wpcfhip of God^ and cbac is a fpecial
chii^ cbac Cbrift docb Teach People, and ch^c you have
in John^ 4. 20. Our fathers worjhipped in thk HMnt*
tain^ and ye fay^ that in Jerufalem^ t&e place where
men ought to worjhip^ Jefut faith unto ber^ Woman^ hi-
keve i»e, the hour cometb when ye fi)al neither in thk
^lountaine^ nor yet at Jerufalem worfhip the T'aiber*
TeJVorfhipye l^ow not what^ we kftow what we Wor*
Jbip^ for Salivation k of the Jew J : but the hour cometb^
andtwm k^ when the true Wbrpipperj Jkal IVorfijip the
father in Spirit arid in Truths for the father feel^
fuch to Worfhip him^ Qod k a Spirit^ and tb^ wot
IVorJhipbifn^ mufi lVorfi>ipbim inSpirit and in irud?.
Thus yx>u fee Cbrift inftrudis cbe poor Woaian iuche
righc way of worihipingof God^ and cakes hec ofT kaok
excernal Performances, cbac ihe cnud noc Reft inextec-
nalPerformances in cbe Worfhip of God and facisfie her
Confcience ihac way. Add fo when we Read of Cbrifts
intruding in cbe chings of cbe Kingdom of Goc^ and
when w« Read of bini, co be faicbful in bis Houfe a$ f2l&-
fef was, cbefe cbings doth (hew unco us cbac we mufl: have
cbe Worfhip of God caugbc us by JefusCbrifl, and 00c
by cbe Tcadicions of men,, for fo CHrift complaines (A
men cbac chey did Worfhip^ noc according to cbe wiy
of God 9 buc according co roeos Traditions^
^Matthew; $« There^s one ching inbre ijut we did not
obferve before abouc che Law^ that of Aagetjthac ChciJI
by Aoger makes a man gailcy of the fame paoifluncfll
- - - - • I _. II '
Ti^cUthhk Church.
jtbiittbey^bougbt Mordt r diddeief vejo Y^rf. 21,22. Tet
\ bam beard that it was f aid by them of olid time, Tboul
fbak not^Ui and IVhofoever {ball %ill , Ihall be in
danger of tbejudgment\ ^But I fay untojou^Tbatwbofih
ever k Angry mtb bk brother without a caufe^ Jhall be
in danger of the judgment : and whofoever jhall fay to
bk/Brotber^ ^acboy jhall be in danger of the Counjel :
butwbofoemerfiialfayj thou Vool, pjoll be in danger^
t^Vell Vire. You think 4f a man Marder, he (hail be
in danger oif the jndgmcnt, . bat faich Cbrift, ifainan
be bat Angry with his Brother wichouc a Caufe he (ball
be jn danger of the jadgmenc. And fo afterwards you
fliailfiody when they wondredcharbe did notwa(hbi^
Handf) he did reboke cbem for making the Commander
mencs of 6od of none efieA by their Traditions, and
.they, taoght for Dodrine the pr^epcs of men^ but ^
Cbrifi^woQld briDg them to the true Worftiip of God »J
and not to VVorfliip God in a formal way according to
mens Traditions. In Hale things in Gods Wor(h]p ,
then let people be fir(l(. infirndlea in regeneratiooj the
oeceifity of that, and in the mjflertesof cbe^ofpel) that
aieof abfoIotenecejflSty to Salva(ion^ then they are to
be ioftroAed, in the Wor(hip of God^ and labor to in^
(|QireiiowChriftba|h; (hewed the pattern of hiiJ4ouie
in the way that he won Id be wpr(b(ped ; for as on the
one fide, there are fpme men that fo (lick upon thingt
that are FandameBtalath)tt they (light fmaller things, 7o
on the other fide, fQia^ ftick fo npon fMa^lec things*^ is
^Acy rejedFDndamentaithiogSjFtrft tet ua be inftjFai^d
10 tbe raaine .Points of the Gofpet^ and then we (ha)
Uarn the, patterne xtf : his Houfe ii(<t(re way that be
woQidJhe Wor(hiped. And efpecially cbougb.wie cannot
beinftrn^ed &| er^ery^Particular ptefitntiy yctlthis thri
HMkeft beleever cbmesiQ Learn of Chri(t, that be xmAi
im WodUp ^od after the Tradttfons of hisPathers, ^
Iti^ttore:) Jfiiy^ 'asfoon as ever a Soul comes to Chrift,
lthl*iSon6Ci£fchc£rft things, that he Learns upon the un-
7?
i
^1 ■ ■■ llfc
79 TUfimMLegMtOutChrifi
1
dtfftiflAttgoftheiBffterieff of Salnriofit tfast beisto
be jufcified by Cbrtft, tbatt he is now oot to fenreGod
bydieTradirionsofmen, bot&c. but that by the prer
cioov Mood of Cbrilt be is deliTeted ftom the vtine con-
vetfttton that was received by the Traditions of his Fa-
ther.
E^bcfalyyOne thingmore we areLevrn of Oirift^ and
that is, the Glory of another life, bocbrhedayofGodr
ca lling al to ;udgnient»8c the fhte of^od and tad in the
life tmt is to come, this was little known of in the time
of the Law. The fpiritfhal convincetfie world of yudg-
menc, fknowfomemtkeitto ftand in S^n^ftijicainoD^
and others that God hath a great day of bfingmgaiita
judgmenti for the Prince of this wotld is Judged, the
Devil fs caftout of your Hearts, but the letter feemesto
carry ic more fully the other way, fiiail convince the
world of another life, of the great account that muftbe
given, that all flefhflial ftand before the great God, for
this Prince of r he world is judged, the LcSd hatfi jud^
( the Prince of this work! already and aft him intaCfaamr
' of dacknefs, and that is an evidence of the mat dx^ that
Godwin ;udg the world by Jefus Cbrift. Now this wis
known fom what of it tn the times of the Law, but efpc-
cially the ftate after judgment there was lefsknowii of
that, and therefore that place is very oUbrvaU&j dMf
z Ttnu 1. la ^Bm kntm made man^fi bytbiaf'
fearing of our Savior Jrfm Cbrifi^ $i0babaibabotybii
Qofpek . Was wt life and immortality broq^ to 1^
before f Truly very little, give mealonoft one SctmOM^
fexcepconeor two) in all tbeoldTeftameng that fpcahs
of eternal Life, bw now Lifoand immoccality ipbcooriK
colighcditoaglltfaeGafpel, Oh, Thkii that that Cbcdl
hath heard ffiom the Father, hehatbheaadftomdieRar
thet that it is the puipofe of God tfaeFa^fatecobdM
fome poor Soub to eternal life, taliveineceraallJH
wxh him in die bifiMt Heavens, and diif Chdftttalm
'i
mam
itfMiBrfMl
Teacheth his Churchy
^kpown by the GofpeU this weacecoLeiroo£Chcift»
ilifeandkiimoccalicy^ the gloriotii bappincfsofbeke-
|venhece^€ry aftec cbis world h ac an end j thofechac
are bdeorers^ chough cbey be pooc and contempcibte i
■ here, roeaQ ia parts and abilities, yec the Lord bach fucb (
blefled choughcs of meixy cowards diem, as widiina
I while, chefe poor iuoips of Clay, (halberaifcdupabove
I chd ftarry Heavens, coUvecoallecerimywith cheFa*
I cher, Soo,aod Holy Ob6ft,and che blefled Aogeb, in fin-
K* g praties and HaUelu;ahs co him chat fictech upon che
one^ and co che Lamb for everouire* Ic is Cbuft chac
bach Revealedy tbac chis infirme Body o£ chine chac is
{Weak, and ouccer for Difeafes, ihal be made like che
IglorioujB Body of Jefus Chrift^ (hall be like the Sun
Ainiqg in che Firmamenc , for (o che Gofpel eels us^
' even thy Body ihal have as gceacaluftce and mine as the
I Sun at noon day» when icihioeibthe brightnefsofkf
chisQirift eels us chac we flialraigne with the Lord and
enjoy a Kingdom, even chofe chac ace poor, yours is che
Kii^om of Heaven, and an immortal and undefiUd
Crown of Glory is referved for you, chac cberc are man*
iioQS in Heaven which Chrift ceb us he is gone co pre*
pare, chis doth Chriil teach for che encouraging of his
iHfc^les, thus faith Chrift Learn of me, chat isj chofe
principal Doftrines tbac aremoftEvangelicaT, chac are
now caugbc more cben chey were uithe cimes of che Law^
or more Chen ever can be known by any mans underfian*
ding chat bach but meer natural abilicics^be ic knowndiac I
come from che Father co teach cbefe chiogs linco youy and
Learn of me. Thus you fee what ace che things chac
Chrift docb ceach.
N
CHAP.
r?
mmmtmmmmmmmmmmmmmmmmmmirm^m
gG( Wkattiiami^^f Tiitdkr Chrift it.
CKA.P. LXVP.
<fanaiiAc»t» t. Cbfi0 Teotheib Mt^s tf d
h^gber^amtt thM. oOnrt. %. Out dthufi kn*
bindrMak tg bk Itacbir^ ), ^teoAe^ibe
*mm .^^M^, 4i *ke ieacheftr fitdderOf,
6k VhlMtdfifaoMtmtb. f. '^'^aate^t&Kf^
■
NOv tte *dct t%iag \% the m^ner of CftrifinTei^
dilng^te t«aiebNt» fe a» rid6e ocbetTeffdittfaBce
bitki. Ycm Mm a Sir i^Qt« co ibit purpofe io T^b, }&
22. 9ehoUi Qod eat^tb hj hh wvoer^ vnho TeadbeA
tH^bmlTtM winch ito firidof Oodhere is crueof Chtift,
«riMittbeSo*0fGotf^ whoTftachesliteliiml Cfarift
iT^adMBi C!«te0ew fhing^^ wbo Tetcbei fudi cfaicM as
Qttift4o«t ^
Ih^e ate fix or feven Ptrciciilars whereio the ceacUng
tit Cfatift appeari co be htyoaA my teaching wfaac-
ibevWi
ficft, Tbe clrii)g^c&ffl)felTesthac Chrift leacbeth^ ace
, beyond any odiers ccacbingy none can reve&l thofe cliiiip
chat Cbcift reveals co the Soul, they ace chiqgs of a higher
Nacure^chofegreatoiiftcnesof Ggidlinefs, fuchchicgias
Chrift himfelfiiacb heard and Leanied of the Father^ he
comes to ceach^ therefore none teachecb fo as Chrift
teitf^bj tQo^ard^ofchechipgstbemfelves.
.
I
.rfJL
pbat ma^imr tfTfuktr {hiH
»»^mm'0m'm
8
■u>xj g'
Secoodlyt None ceacbech fo «« Ctuifts in dncdie
^ulnebandiBcsiptfJcy of the Lairoer, kiipliindannce
cocbe ceaAmqt Jefiv Ctidft^ diiUidt mil tncttiidiy
in ochcrty when aoy coeiciKe uqdorcakei coifoaa^ isa
noilhiQdecaQce, btfwhepCbiaftwndnrtglw to teach;
icii 00 biodeiiaiioeacall^ cbe Lavof God ^cs nrifdooi
Co the fimDte and CO Babeit
Thiidly, None TeachecbfoasCbcift Teadieoh, W
caufe be T^acbecb efFedually^ be TeacbecbxheHeacty
ncine can Teach cbe He vc fo as (be Lord Chcift dodi, be
dvesuoderftandii^ CO cbe Heart, lujob^ it* 36. Who
boApn Wifiom m the iw»ard Varts ) Or vAo bath
ffnxnwideif^andi^gto$jHVeart? Who i»k^ Here it
adMllenge co ibew who k is in al cbe vorld?Wbac Omt
tuce IS ic cbat bach puc Wi&lom iotbe bward Pacts ? Or
that bach given unoerftandiog coxfae Hearc ) All the An^
gdi in Heaven, and men in cbe world, caonocgiveunr
defiflandtng co cbe Heart, Tbey may give imdecAan*
ding cocheHead, perhaps, buc cogivekcocfae-Hetfic^
chat is to Teac^ the Heart, noCrestureincheworldcan
do ic. Ic is cbe Property of cbe goeac Teacherof the
Qnirduto Teiich cbellearca of cbe Saiott, who h&cfa
givco utfujliscftandii^ co cbe Heart > And therefore you
«ceooF^nmcbcpKK>kat what undtcftao(&g is in cbe
Head, buc wb^c underftandlog faavse youin€he Heart,'
hadi Chtift given youunderfiwdii^ iatbp Heart, Am
Chrift bach nugbc you, that is cbe proper teaching of
Ctoiftj and in this jbe ceacbech as none teacbecb.
Fourthly, Cboft teadietb £6 as none teadieiinchis,
thac he ceacbech Aiddeoly fflft^r cioies, odiersTeachby
d^l^j a little ac one cime, «fida licde at aoocher tioie,.
biitcbecegdtungofQiciil;tisfomt}flKS€QafeKld^ One
tbachacb been a ftjcy ignocmt wcecdi, iComesto bambe
yyndamrnfal poinai rfBidigton^ isobe iec aui^mi "
■bi
tua^
den way intd his Hearr^ chac hec^es.couaderfhpd
fomcimes ac an inftaoc, more then all the great Rabbins
in the world did underitand^ chat have been ft udyttsfj^all
the daia of their lively I do not fay siore ^rrticular
things, but many things that tttey d6 not uadkff;ind9 and
things of a higher Nature then cfaey do underhand. Yea,
and all things chat are abfeliicely hecefi^t y to SaiVacioo
Chrift fomcimes teachedb on a (udden, for if a man may
be converted on a fuddeof then cerrainly. much more al
the oecefFaty ooincs of Religion, he muftneceflaniy
know on afudden, nrefently in one Sermon fomticne^
the Lorrfcomea into the Soul, and revealfbimfelf through
the oufteries of the^ GofpeU and reveals al ( he^eat chiogs
chat are abfolutely ncceffaty to eternal Lm,^ Ibdeed
they come gradually to underftand more^ and more of the
mind of God, aiKl fo as long as they live they are learners,
\tai chey are on a fudden taught the Fund^ental rrmfas
of eternal life, and< therefore none teacheth fo atChrift
Teacheili^*
Fifthly, None Teacheth foasChtift^ Teacheth, bc-j
caufe Cbrift* Teacheth without any Mixture of Error*;
Now we can confide in no man to Teach fo, fbrthougli,
men Teach many truths, yet they are but men andmay
Etr, and^pd forbid that any man fhould attribute cbat
unco himfelf) chathisTeaching is infallible, kncl dberefore
chofetbac Tieadi and are as they ought,- they will many
cime$condemnecbemfelvef, and confefs chat chey areas
fubjeftcoEp^i.asaoy others^ .
Sixthly, Chrift Teaebeth as none'ocber, becaufeCbrift
leadiincoal truth. ^ You know the Scripture, when he
faicb>he wil fend bis Spirit^ chac is, Chrift teaching by
pint,* ^ndtbeS^ntfifaUkadycuint^dUThiilh
Here it a hltttai Teacher, one ttois able coTeachall
tnich; One man Teacheth one cfaing, andanochet
Teacheth another thing, and oneMioiftar isemiDecCin
jooe way, and another in anocbcc way, but hmitil^
■ ^ ^ ) I. » — ■
Wl^atmawer ofTeachar Chrifi if.
Teacher cfaic Xeachecb all crutb^ tbac leads inco all.
Tmcb.
Seventhly, Qbrift Teacbech evedaftingly, tbac h^ his
TcajAtog is iudi asihal abideforever, tbac ihatt never
fade^ and c herdfoce he writes his word io our Heans, fo
chat k fhal be there. His Leflbns tbac he Teachetb flial
4
be io fuch a oianoer, as the knowledg of them fliall abide
to all eternity, A man may Teach another fucband fuch
aSkiJy but bis Teaching may vani(h, but now Cbrift
Teachetb fo as^ he writes bis LeiTons inxheir Hearcs.- So
as to make them abide for ever. Al flefii ts grafs, faith
tbc Apoftle Vetetj that dift ingy^iihet h between Flefii and
between the word of Ckni* In the fkfVof Veter the firft,
the cwa laft verfes. Vor alljiefh is Qraf/^ and all the
Qtihr}(fmanartbeflavperof(jraff^ the Qrafi Wttber-
ftb Matbeftoo0er tbere(ffadetb away^ but the word cf
the Lord enduretbfor ewr, and tbk k the vpotd wbidf
by the Qofpel'itVreacbed u ntoyou. Mark the Compa -
rlfon between the word and the fkih^ Ai fl&fli isGrafs^
but the word of the Lord ^uceth for ever^ the word
wbidi by the Gofpel is Preached unto you endures for
ever. Now the meaning of it is this, chac whatfoevec
cocnesinaflelhly way, whacfoever you have tbac is n^
Qiralj tbac comes in a Human way^ that iral Human
excelleocy, natural excellency whatfoevtr, ic is but as
Grafi chac fades away. Certainly, That is the meaning
offleflihere^ atHuman and natural excellency, but the
word of the Lord, chat which comes into the Soul by the
word of the Lord, by the Goipel, chac abides for ever^
whenas all natural excellency iha I vanijQi, perhaps Parts
Chal vaniflL Mans natural Wifdom flwl vaniih^ .wbaE«
Xoevec men bave Learned from men, and by any ftrengcb
of Nature, or have got from nacuralabil^ies, altbismal
vaoiflii ic wfl al come conoching, for ic is boc fLtttf^ kis
all buc as Gials* I fay, whacfoever men have ^by
cbeiff oacur^l abilicies, or meeily by oMUi, it wil al vaniw
uCbols, lee (hem podecbeinielves ID ic never famucbj
$4 OrsSiidMediTeader.
but oeccainly ic wil al vaoifh and come co nothing. Bitf
imi^ctevrcndofdieljoidabid^ loakwhn^
SoulckiaksiabycbcwonlcifdicLQcdt look iriiac« Soul
gets by the TcachBtf of Jefnt Chaft inifais wocd iaite
Gofpely this abides forever ID the Soulj So cfaat Chrift
Teadieth as none Teachech in ncguA of the mannir of his
Teaching.
CHAP. LXVIJ.
ShetPh^g H^at Cbrifi k a mi^7eaci?9r in Sleveis^a*
w^y. %. fHe k not prowigd mA t^ 4¥bufi^
bk SdboUars. i.^iUk ttpaUim Teofiber. 4. w
' Willnot upbraid tMrfinwo'Ignafatw^ $• Tfejr
wUifig to Teach tifi^Pi over ami avor jogamm
6« Ve ^Encour^eA we k^ Urimmigf in kk
SdfoUarr. f. lie fapeem/ all bk it^tmtHom
pritbLave.
Btk nowt Chrift is fiich aTcHchcc coo^ notonfyin
tegard of chefe ParticulafSy buc in rtgacd of what ve
b9veintbeTexC| Learn cfmef fori ^m MEEK«4
IJwfymUban^ Chrift is a Meek Teacher^ and a Jowly
Teacher, andchacbreiflyincbeieFaaiailao, tofxeUot
befioee your view the Teachings of Chrift^ Chrift ««
BMcTfichecinchisRerpedt Chriftdotb nocTttcblQ
arijgidway, heisMeekincbeftfcvraPanuculani
Ficfty Hedoth not defire ctf the Soul co Learn in that
rigid auABCc way fo as ocberTeachetsdot Die Law icis
caiied a Scboomafter, tc isindeed inny ci0M a nqr
Auflire8chool*inafler» arigiiSohod-vialleivitiiii)^
€hi^KaJidi9kT(Mckf: S5
akfefrtufttoiheSchoHaf^olie, Itac Gftriil is ocber^t l
wfti CMft h » MtcN aiMl a gcfncle SdioolHii^fter, be ls>
Utth iB M»f tathitig^ bedttbdraw oncbe He^rr iaa
fnwcMdgencfowaycocome eo underftand cbeGc^y.
mi ebe raifteriet ef Sttkvcion^ and chii you may Read
oFaHalonginebc Go(|>el^ cbt iMekheft ofCbriftif^bb
Tdacbkig, bis Teadiing \n a Loving and^a gentle way.
He WH h Lofingandgenrleinr his T^acbing^ thac cbe
pcople^f ibeJeWf weie oSkndid, Jobn^ becameau«
nerdy, neicher Eacmg mx Dnnkingi but Cbrift mme
Eadfif and Drinking^ in a gentle w%y^ you knovip cbe
vanky of tnentSpirn^ whenit ftma vil fay, , H Mtnklen
wtoald Teacb rhu9 and tbu^ we would hear them^ ^and
dkjf . woulddo us good,biit di^ are foexatamly auftere*
Sb /irfm^cbey excepted ^jamftbim, bewasauft^e^Ibuc;
Chrifty be did not eonae m an .Ataftere way, becatneina
fiuBiliar way^ and in a Loytr^ way, be was not To Rigid
at Jehn was. And 1 fuppole you know (be Scriptuce
Char rdaces (be ilory, >c is cbtt very Cbapier, In
^Hoiriyeiv^ ti% 16- and 17; Bhd Co oa WbermiUoptiU
I lifcffi thmgemrdtitm^ it k likg wato Cbildiren fitting in
Ae ^fari^f aud calling unto their felUwi^ andfaytngf
wt bave^Ptpedunu^yeuandye have not Danced^ we
have mourned mnto you and you have not lamented^ Vor
Tohn ca^K neither ^ting nor 'Drir^ng^ and they fay^
he badb a DeiAl^' the mh of man came ^Eating and
Drm^np, and they fay^ behold a man QkMonom and
aWine^ilAerjafriendcfVMicansandfinner/^ ^Bat
Wifdomk jtiJUfiedof ber Children. Thus we leeibe
waywardnefs of (!be Hearts of Peopto, thac^ nochini?
wooldfatbfiethea), John was coo Aware, and Cbritt
was coo Familiar for them, Butchis (hews chatCErift
was a Meek. Teacher, for faeisofipoled tvcnoo cbe Au-
ftcrky of 7a&n himfeK.
Secondly, C%r]ft^ii a Meek Teacher indeed, tbatheis
lootpcovokedby cbedttllaefsofiiisSdioUarf. Asicis
— — ■ ■ - - ' -
,
hard for tHafterckac bath dill SchoUaci, vakis heliavl
a very HeekSpicic, buc hewil be fKOKiked b)r cbedul*
nefsof cfaeCbaid^ 'and PaimeixrilnocbewiUiiigOD laid
ehetc Children efpecially tf cfaey know them md, aod
hard to Learn, co fudi a Maftcr^ NoW Gbriftheisa
Meek Teacher, and our dalneft dodh noc provoke Cbrift
asochersdomen, pethapiwe are dul» and Miniftersaie
provoked by our dulneff , buc Cbrift b ooc^ when dxia
an: willing »co Learn chou may ft be incoucagMiy forcbou
haft a Meek Teacher^ and for cbiido but read che Hiftory
of cbeEvangelifts^and diere obfecve che dulncftof Chrifts
Dtfcfples, the Apoftki cbeoafelvei excream dul in Lw* I
ningy Cbrift bad much a 4o wicb cbem in regard of cbeic
dulnefS) aud exaeam ignoranc cbey were in chiim ibpc
were of a high nature, buc Cbrift carries faimfelf UmiU*
arly coward chem in a M^iuid a quiec way •
Thirdly, Cbrift b a Meek Teadier, noc only cbacbe
is noc provoked by dulneft, Ihic be is Pacienc nocwicb*
ftanding perverfnefs, chac is more cheo dulneft. Indeed
we may bear fomching in dulne&j buc if cheLettoerbe
pecverfei ic is hard for any man in the world cobearcha^
DUE fo ic is with Cbrift, Cbrift is Meek noc w icbftanding
che pervecfneft of any of btsLearnert^ and for char yoo
may iee in J$hn , 4* S. In che fourch Chapcer
be came co Teach che Woman of Samaria^ The Woman
ot Samaria bad jeered him co his verjr Face. Saidi
he CO her^ Qwe me fame Water to Vrink^ Saith cbe
Woman of Samaria unco bim« How k it that ibw (
beiia^ a Jew askp^ water of me who am a woman ff
Samaria? As if (he (hould (ay, you Jews are foftrifl^
and fo pffecife, chac you chink weSamarkans are wicked
people^ andSttperfiJciouSi and whac,wi^l you chat area
Je w,come co me chac am fo vile a Samarican as I am?Cer»
ubly chofe words are very ;eering. True, They adcnow^
ledged boch cbecrue God, hoc cbe Samarkans Worfliip-*
pedGodinaCdf way^ and che Jews WorihY(^ wA j
w^"
• Chrift it a Meek Teacher, S7
ia a 0^ wa3^^ aod dier«fore cbey were at a deadly en*
fflkji ooeco anocber* When- people woc^ip God in a
ftU way^ rhey think chacpchecs chac Worfliip God in a
cnievay^ ctey canooc Love chem, buc.bace cbem, and
(odicSaouncaQScbouglH of the Jews, and accordingly
cfae Womao ieeca Cbcift, and fpeaki fcoffingly to bun.
But yec VBAxk hotir oaeekly Chrift anfwers the Woroany
Obi^ IfihoH badfl hpownwtffft of ^od and wb§ it k
tbatfaitb to thee, giw me to SDri nJ;,, thou wottldfl haw
0ilfgdfif toffy aiid be would have gvven thee wattxi of\
Ufe. He did noc fpeak frowardiy again to cbe Woman,
buc mark die Wonun yeeced agaio» i ^^> ff"^ tns that
water indeed f (aicbflie) that IfhaU never thirfl again^
aodfofcornedjiinu Chriftyecgoesinameekway, and
Devec Leaves cil be had cau^ cbe woman the gceac cbiogi
of ccernal Life CO bet SouL
And fo in cbe 8i.of John^ cbece Cbcift is ceacbing cbe
Jews, look cbrougb cbe Chapter, chey didnoching bucl
cavil and thwart him. Ic is true, ic is a mighty difcourage-
manc co a Teacher co have bis bearers cavilling ac wbacfo* .
everhefaUb, but fo chey did with Chrift, but mark, be
did not break off thecefore in a violent way, bucChrift
went on in a Meek and a gentle way nocwichftandtng chis.
This is the third cbin^, wherein cbe meekneis of Cbcift
appean id Teaching, I flial afterward God willing open
the meekneis of Chrift in general, buc only «ow of
Cbriib meeknefs in Teaching.
Fourthly, Chrift will noc upbrakl dbee for thy former
imorance, andxhy former folly, be wilnpc upbraid liiee
tec ir, he will not caftic into chy Teeth, bow thou haft
DBgle^ed heretofore teaching, but if thouhaft a Hearc
. now CO come and Learn, Chrift wil re je& all thy former
\ re|e&aon of the aaths of God, and al chy former wicked
wmies in finning againft the light that is <:oiDe into the
world, that would have «nligbtned thy Soul^ youtbac
U^A MimA ttnrlpr rh^MinlArw nf l^hriifw andunder the
88
• mm ■ mn » * * W
iWMa^i
'/
. I
ChHftii 4 Meek teacher.
Teacbingf of Chrift} and you bare re>eft«d^ jOMRbMd
aoddi&CRBrded him, and noMryoucliitdc if yoaflifltM
come CO Lcftm of Cbrifl-s Cbc ift would r^eA jpottaadl
fay, what, doyottcomeaovcomewhan you areddj
Inroukl bava taughc you before in vow ytmogetytaa^
and you would ooc re^ud me, buc fleighced aixl refed"
ed me^ No^ Chrift will noc upbraid chee. Lrc an oU
man^or old Woman thac have difregtfd^ CbciflaUtbeir
life long, and would not come ro Chrift, CbcM ihil
Teach cbcm, only cake heed thac you do noc rejcA^
Chrift, for Cbriit very feldom gives chem a lleareo
come and Letm of him, who have been reieften of
Chrift and his wosd» and oppolersof him, choachacfaaft
been a re)efter of Chrift and his Teaching Oh ic » joft
with God cogivethee up co thebtindne& andhardbefs
of thy Heart, that thou thac didftnegleft coLearoof I
Chrift in the time of thy y ourh » thou fliouldeft never
have a Heart co Learn of Cbcift. And tharefoce by the
#ay look to ic, you thac are young, if^ negled XJbcift
in your younger time, ic it ; uft with <3od togive youttt^
that you (hould never have a Heart co Learn of CSicift,
but if there be any of you^ any cdd man or Woman, chat
hath neglcAed the time of their youth , and iiaveaoc
made confcience co Labor co be inftrufted in the waiesof
God, I fay, ifyou hive done thus, chough it is wonte-
ful if the Locd ihonld be willing co Teach thee, yetif
God give thee a Heart to be wilhog to Learn, thac Af
Heart is come down fo low, know, thac Jefus Chrift
willii^ to Teach thee, and he will not upbraid cbee and
fay, what, ^tbou an old, ignorant, fotcifli fool, wbic
wik thou come to Learn } Perhaps, man would upkaid
ib, but Chrift wil not, ifthouhaft now aheacc cocone
unco him. That Text is very famouafor^his, in cheftft
of Jamexztid $• verfe. If any man lack Wifdom Iff him
a$i it of Qod. that fffvii UbfrMy to allmm rnidup*
- ■ - • Gold,' fa * *
^1 • ^ -_^^«^
lAi*
Cl>rifl ltd iS9ieakTeacher
1
S9tthly>» Chcift it a Mevk TeadMr in thi^ that he
jdodiiwoiiiagctbclMftbe^nBinigs, M»>begnait)g>» ifte
IdBdi Ink fee a wdlk^ Htficc, it be Ugjbn on onechac
8p
cheic yootbj and yec dow have a Heart co come in and
Ltarn, k ii only foe cbeir incouragemenc. If thou doflr
bck Wifdem, whakver chou act^ ifany ofyou^ I do
not lay, ifycungones,faucanyofyoUf tbou^ you have
nsleAed cbe cime of your youcb, if any of you lack
WiSiom^ lee bun ask k of God, cbac eivcch coalmen
liberally, and cnpfoaidetb not, and ttftall be given hini)
chn^l^cfae fourch cbtng, wherein cbe mceknefi of Chcift
appean in ceKbing, duiciie dodi upbraid none*
Fifthly, Cbrift is a totck Teacher in chat be n wUltng
to Teach dnngs over and over a^in, and that wil require
Meekoefs and Patience. It is a Tedious thing for a man to
be fo troubled as he muft Teach cbeiame things over and
overagain. YouieeicincheApoftlein chethirdofcbe
Vbit* and the firft verfe. VinaUy VreArm rejdjce t istbe
Lffrd^ toppriutbt^fametbh^ toyou^tome tadnd hn
migri^vomhm^forfOH itkfafe* The Apoftle was fain
10 facisfie them in this, chac it was nor grievous co him,
foctbetnichis, k is ordioaaly grievous, co be writing
and ipeaking the fame things a^ain and ag^in, co be Tea-
ching chiws over again and agamf but the Lord is pleaftid
fo 60 Team^ line upon line, precept upon precept, herea
fkcle »d (here a Iktle, though Itcnow many carry k
otherwifi^ yec the geucralky of mcerprecers carry k fo^
the Lord is wiUing to have Une i^xm line, precept
prooepc, here a Itftle and. chert and a little, again
and again, co be drc^ng the fame things into poor
Souh^ if Chrift Aould not do fo> there would be vei-
ry few chac would Learn of bkn, Aod we find Chrift dor
wg k CO his Dixies, and m this Chrift fl»K ws a great deal
of MediDeia» as a fehoofr-naafter Teaching things over and
agaio co-hia £choUars»
HM
90
thrifi is a Meek Teacher,
1
1
I begins CO Learn a lictlei Cbrift will not daane tni
^iicoarage bim. Ve doth not quench the finoim}
Vlax^ nor bruift the bruifed ^ee4fe BiK be iacoungeiD
til beginnings, in (hofc tbac are Learning ^ and tnofe
that do come to Learn of Cbrift^ they find this by expc-
rience,tbac when tbey have bat a very little Je&s Cbrift
doth tncoorage them* And this is the Reafon, whf
your yonng converts, that are but in a way of Cqfcm'
on, yet dbcy have abundance of joy, Safteiof joyitnd
f ncouragment. 7&e entrance info thy wardgi'vetb li^y\
faith the Fcophet^ the very beginning gives a great deti |
of comfort, and brings much fweetnefs, Cbrift doth 10- 1
courage young beginners. 1
Seaventhly» Chrift Teacbeth foj asbefweetens alii
inftruAfons with Love, fo as be makes the Soul in Love i
with what be Teacbeth. A man may Teach eicelkm j
things indeed, but he may Teach them fo, wkhfudii
Spirit) that there wil appear little Love in what be (aicst
that he will not draw his SchoUars to Love what he ^
fpeaks, perhaps he may fpeak convincingly, but yet not \
draw them, into I^ove with what he fpeaks. A Mafler ;
Teacbeth well, when he draweth the Childy and makes;
the Schollac to ,L6ve his Matter^ and Love the things
that he Teacbeth, and no Schollarstbrive fo much ia<
Learning, as thofe that are taught in fnch a way 5 as tbey
are drawn to Love their Mafter, and Love that Booksi
Now Cbrift doth fd Teach, he never Teacbeth any but
be makes them in Love with him, and in Love with their
Books. You may fee an excellent Scripture for this in
David, theii9.Tj/2ibii*thei02«vecfe« Ibafvenctdi*
part^ from thy judgment j, for thou hafk tauffst we»
But that that I bring it for now isj the dependance diat
it hath, with the next words* What then follows ^
^w.foi^eel are thy words unto mytaf^ Yea, fwtOtr
then ^ney unto my ^S/Uutb.^ Tho^ that eomc to Learn
by the Teachings of Cbrift, they have the mti of
Cbrift fweet unto their tafr, fweeterthen Honey to thefr>
CbriB is an HumhU Teacher*
Pi
Moucb^ Ob cheiruch of God is I weet unco chero. And
chU|. fby the. way) may be a (ryal^ whether you he
caught by Je(us Chr ift^ Yea oc No.. Men may have ex*
ceUenc Farts^ and knowledg, and abilicier, and ex*
prefs chemfelves to admiracionj but in a conflahc way ,
they find do fweetnefs in thofe things they do Teach.
Whereas now many people^that have not fo excellent na*
tucaLabiliciesy yet in thofe things that they know^ cheir
SOub have admirable facisfa^tion^ Oh, it doth them good
at the very Heart : vtrhen they come to the word, and
bear Cbnft^ and Chrift being there and Teacbech their
Souls. Oh never was Honey fofweet to their taft, as
fuch a word, fuch a promife, fuch a Scriipture, being ope-
ned, IS fweec unto their Souk, furel]r,ityoudofifldcon-
viAion co your Souls, andfweetnefs, Chrift haefa been
there, and Chrift doch faTeach. There was^iever any
SdboSa;; of Jefus Chrifl-, but was in Love wich what hie
taught«^and though the Truth may feem to be bard, even
cbe L^udm of fi^ denial, as you heard before, thofe Lefp
fo« ar^ fweet lo the Schollars of Jefus Chrift*.
CHAPv txrviik
Sbeppeth Chrift to be an bumbfe Teacher in Sewn
^articuldru i^ In tbatbt wilt Teach at^ll fuch
Creatures a§ vpe he. 2. VtTeacbetbtbe<Foarand
Simple pne J. 3. ^fuitybimfelftobif Schollars.
4. 4k comes in bb. ownferfbn to Teach. 5; Ve
* comes to Teach rmfou^. 6; 7D? Tieacbetb w$ m
friends. 7.; He Teaehetb by fns^Eiampl e.
NOw in cbe next place as ChrifE is a Meek Teacber^
fo he is an Htimble Teacher too, Learn of me, for
Iwnan HH M B L 6 Tester. Pride in a Teacher is
excee(fing. bad, buc Chrift thac is tbs great Teacher
'♦ •-, f o
pi
Hmfi » 4 hnmhkteader.
i
(b bis Church, be is an bumble Lowly teacher, and chac
in chefe feveral r^rds« Incbefeiixor leveDparcidailais
likewifechelmniiiicjr ofChrift in teaching appears : As
tor bis humilicy ochec wife^ chac we ihtl auecwards open
CO you.
Ficft) Ic is huoiilicyi rhac he wil voudifafe co teadi at
lal^fuchCreacuresasweareln^RfaZm* ii^.6. Tbeh&ri
bumbles bimfelf^ to bAotd the tmngf that are in beavn
and in the earth. Surdy , be doch humble bimfelf, noc
only. CO behold chings done in carch^ bucco becheteacb*
er, che fcholmafter of fuch poor creatures as we are» if
Cbrtft wece che ceacher of Angels ic were an bumbling of
^limfelfe, bucforChciftcobeaceacberco fuch poor, uo-
worcby aeacures as we are, this fiiowes his humility.
Secondly, Cbriftihould fhew fiimfelf fanmbk, if he
did buc teach the Kings, andPrinces, and greac ones of)
che earth, buc if weconfider,cbac the fchollan that C^tift
delights CO ceach ocdinacily, are che poor, weak ones,
che iimple ones,defpi(ed ones in che world, and babesjhe
wil ceach chem, he ceacbecb the poor, che Gofpd is m»-
ched to che Poor, and cfais is fee amongft che miracles of
Chrift. When fobn^/ difciples wedc eo him, and asknl
him, whether he was the ^ejjioi^ or whecher they (houU
lcK)kfoc another ? He made thisaofwer« Go and idl
John wbac chings ye hear wd fee, che blind receive cbeir
figbc, andche deaf beati and che poor receive che Gof*
pel'. Is this nn arguemenc chac he was che fZMej^Mr, chac the
blind fee, and che deaf hear, and cbe Lame walk, aod
che poor receive che Gofpel ) How is this an :
chac ne was che Meffias, chac cbe poor receive de
Chrift cakes this way topuove chac hi was che M
chacche poor receive che GofpeL Ic isagccac mifadi^
buc ic is an acguasenc of che Meffias, beauieicisanann-
menc of his Humility. Foe John knew diac cbe NkOM
was noc tocomeia wicb pomp and Glory, buc in Huoiir
lity; AndCbriftingivinganargumeocofliisHunBatt^
Chriftu*httmhUt€iKktr^ ^^
tf^ gi^nargamentihacbewaschellfeffiat^ inchaccbt i
GefpeluriipceidtedccKhepooiw Focanaaocobewii-}
liHCobe«c«Bicli^of(Mctii€8f QiikkcD, cbac ever j one I
wifbe willing co dp, bilc to cescb poor almes peopk^che
pooreft CUUien io the jplaoe where they liv^ this ai:]gues
HttnUltcy, Jefui Chriil , that is che tirlgbcMrs of tbe
fidhec, andhach al the toeafuces of wifdoro and bfowledg
' in hia%be is willing CO ceadi the aloKsChildKo, thepoor
leftf wcakefty the meaneft^thofe that ace coQCcmned in
the world Pecbapl thou chinked thy felf too good to
t«adi a poor Child in the fanoily^ a poor boy in the fliop^
hoc lecreft hioi go on igkiorantly , and perrilh in daf knefi
beottife thou wouldeft noc inftnift him^thece is too great
adifla&ce becween chee and him^ou chinkeft, Wei^buc
if Chriil fliouMftand £9 upon bis diftance, what would
become of theerCfarift is wiUiRg to teach che poor boyes 8c.
the poor bnyesihal be taught by Chrift^d chou (halt be
tefitfed Jie cloth cefofo them thac aseihe rich ones, 8c gieac
ones of cbe world, 8c be tariies poor oblldreo/iiiiies people^
afKlceachetb them before others, and in chat be ikeMPes
bimfelf CO belowfy in heanw
Tliicdlp,IIefliewes hanfelf co be bumble in ceMhii^ in
abb regard, tfi chat he fuces himfeKco al,be fytaiA lifping-
]y wididiem, he is willing to begio with them in their
A, ^ Cb, To baire afchoUar to ceach high nocions^
dK)ugb CO mean people, tbac he wil like, but now to be
\iBc CO taacb che A, B, C. . andco begin with chat, ic ar^
gdes a great dial of bmiilitjr. Now Chrtft he is wiUing
CO begin with peopte in their A,.. B, C^ . Atxl to fpeake
accomi^ to tibeir carpacicy, . aocpcdiog to ilieir undec-^
ftmdingi ito^we fi&dwhm be caught che difciples, 'he
wotddOMbcbemiirlimiheudes, andparaUes, how they
aright uotfiBKftaad theoi^ and oe made more fenfible of
utM he fdaki^ Ha^.wcmU as it were rakea feskue iohis
lla«t» aM Miah chem ^ degrees, for cbac is che only
^
H
(Thrift it an HuniihU Teacher:
ihac go away wich tteir Rhecorick^ and hiA ftrains,
which poor people underftand noc, and indeed maojr
people chey would rather have ic thus, they wouidratte
heat fuch a one, chat (hewes his Rhecorick^ and learning
and high ftraines, then hear a mean plain teacher. Now
foe oneto manifeft parts and abilities only in his teach-
ing, it is intolerable pride, and fuch with infinite confu-
fion of face wil ftand before Chrift another day, but
Chrift he doth npc fo, though he have al leaming, yet he
fuites himfelf to the meaneft capacity of al.
Fourthly, Chcift fiiewes himfelf humUe in this, that
he wil not only fend others to teach, but he wil corae him-
felf to them in his own perfon. If Chrift bad fent only
fome fervant, it were humility enough, but Chrift is not
only content to fend others, to fend Angels to teach you,
but comes himfelf, he comesand cakesour nacqceupon
him, comes to be in the form of a fervant,becaufe wc were
not fo capable of him til he was GodrMan, dbereforehe
comes in the form ofafervant into the woi;ld, chat bel
might be a prophet to bis Church in his own perfoiu
And that that we have here in the book of GodC^ ff^
part of it ) it is that chat Chrift in bis own perkm,
in his own nature taught us , now that we
(hould have Chrift thefonof God to come and tcacbus
in his own perfon, this is a great matter.
And beftdes, though he fend his miniftert, atid we
have not his bodily prefenceas befiore, yet there H the
fpirttual prcfence of Chrift himfelf when bis miotflecs
preach,* in another manner, then when one man fends
anocher. Perhaps a fcfaoolmafter oiay fend his uflicr,
but the prefence of Che f(Aooknafter is noc there, bK
when Chrift fends hismeflengers becomes bimfetf cheo,
I yea, and he is not only wiU^ to fend Ands and wm,
Due be (ends che holy Ghoft too, and chu fliews,faialMr
I milirt?
j Chriji is a Humble Teacher. . 9K
Fifchly, Chrift hewilceore and Teach, thouqh he be
nou foughc* Men chat have skil in any chini^chac isof;
worth, they look to befought after to Teaeh anyone,!
But now Chcifl: Teachech though he be never fought . As !
! many pf you, when younever thouRhr of Cliri/l', did noc !
jChrift come and Teach yon, and open unro you the j
^reac mifteries of eternal life ? lamjouml ofth^fethat I
\iought me net, .If Chrift fnould noc conje to Teach Sowh \
j betoie they feek to him,how many Souls would pei iih'a! I
; Che v/oild^ would petkh, they would never betaughcj
; Now here Is the Humility of Chrift in this refpcd:, \
\ Sixthly^ Chrift teachech in this Humble way, mthac^
fie docli not dcfj^iie us, becauieofchediftance between I
;!iim and lis,- buc he Teachech us as friends. He cakes j
jluch Poor creatures *when he is Teaching of them,' and j
Teacheth theraas friends, though there fee aninfinicedi-j
ftance between them and him, yec Chrilc do(h not look!
I at that diftance, bm takes all his Schollars, and Teach- j
jethcheinasfrierids, As heiaith, Icalyoitnot Ser^ants\
Ihut friend f'j- and I ^e^veal to you that that I ha^^e]
Leojnedand heard of my father. This f]\ews his Ha-
irnlity* i - J
I Seventhly and Laftly,-, Chrift is wiUing, nor only j
.CO tel us whit is the mind of the Father, but chat he • .
might Teach us indeed to purpcle/ to come and make |
I himfelf to bean example ofwtjat he eels us, diat is yec a,
^ turcher degree. A Teacher may Teach ano-her iuch a |
Uhlfig, buc yhen he hath done, he tliinks iceiiouph that'
! he doth buc teVihem his Fvults, i bur, chat he might ihew |
■fthieai wbatia lieinQ he h^ch liiac they mii?hc Leaiji, he!
'conies and doch rhe fdme thii^cjs by zhan, tiJaL hehacii/|
jtiwght them by Rule. So Chnft, by hlsexiioj^Ie hach j
; comif i^uo the world, an4 (heaved us the c!)ii?)^schac iie ;•
j Would have-u^Leain,. asAv? ihaSl fnew hereatcer^ Learn |
jof^ne in a Doftrinal, and an exemplary way* .And ehus I
j we have nowjapenedthjs point of Chrift being the Tea- j
. ch« of hi« Church > ' • i
■■I 11 I I I II p «. 11 ■ ■ ! ■ ^1 |i I I m — ■^ » — '
^6 JppflicatiM of the formert>6Brm,
• i>
^0
\
■ ' I
I
CHAP. Lxix;
Containetb tbe jipplicatian of the former VoSrine
in four Varxicularf. i . We fhould bteft Qod for
fucb glorious means as i»e haw to kpovo hi
* "2. Vereby are tbe Saints ^Honored. ^ I^JJM
* horrible tbi)ff to eontimee in ignorance. 4.
not much to Teach other f.-
N
Qw there are many things for Applicaciooof cbii
FoinC
Appficationy %.
M Fisft^ Hence we fee infinite caufe to ble& Gal>
chat we have fuch means co come co know his miiid» chat
¥re have t he Son of God come from his Bofom, that kiiovt
all that is in tbe Heart of Che Father, and chat h^th been
from all eremicy by the Father^ co bear and Learn of
bim^ that he ihould be appointed by God rbe Father to
be the great Teacher of hx^Chitrch. Blefle God that
we have (uch a way to come counderftand the mind of
Grod^ iftid the things of eternal Life. What a poor wajr
had the Heathen to know the mind of God^ and of ches
GodS| they would fearchintocheintrals of fieatb, their
Eriefts muft go and kill Beafts^ and these Rate into chek
[itrals, and fee what colour they were, and fuch and fucb
figns, andby that to know tbe mind of God^ and of thw
Gods. Or they would, obferve the flyii^ of tbe £ow]%
this way or thac way^ and fo we mig^ name ^buodanqe
of fucb pitifitt. waiei that che Heawens bad io know dia
mind of their Godi by. Nov w^nnay ftt IvCllii^ t
BnnK.dcaI.of diiferencft between their way^oflawpivt
I at • r ^"' ii I ■ ■ - -ft-
Ap^lkamn cf the farmer Dodrine, 97
tk mind of their Gods» and we knowing the/nidd of
God. They did know the mind of their Gods^ but
how? BytheiotralfofBeaftsj the fly tng of Birds, the
ifcending of fmoak ; Bat now, we htve the eternal^
infinite) wife God tabe one God, sod that we might
come to know the mind of God, we have JefnsChrift,
Godbiefledfor ever» cqaal with the Eathet, and he
iiappomted by the Father to be the Teacher, the great
Pro|%etof his Church, to Teach every Soul that be-
longs unto him« It is the exceHent^condition that we
are in above the Heathen, that we may come to know
the hidden things, that were bidden from eternity. Oh
biels God for tois / And Hoce Cbcfft came to cake our
natures upon him^ fince that tine, there hath been
gloriotis revelation of Truths, . and indeed they were
aept to that time, and tt was onefpecial Reafon Mrhy
there was fo little of God made known, becaufe the
Lord would referve the manifeftation of thofe great
tfaiogs, to the coming of the great prophet, we are to
ble^Sod that we have the fpirit of Cbriil flied abroad,
that be hath fent bis Spirit, whereby we come to know
fomuch of God, as to fpeakinyottc own language, yon
that are Mariners, what poor waies have you had lO
Learn the art of Kavigation, to go from place to place«
and yoD dnrft not go to the (hore^ you know it was
dangerous to go to the (hoar, and yet that was all the
Way they bad to laile by, to fail by (ight of Land, this
was before the knowledg of' the compafs, the point of
the Needle, befoc^r^s^oQ had the knowledg of the com*
Gft what poor waies had Mariners to Learn their Arts
ft nowafrer God had revealed ibis ^il to men to know
thenfet of thecompafa, what abundance of knowledg
have jBaen'in the Art of Navigation (ince that time ? And
how have they been raifed iince that rime ? And what
gearthiogs have been done by Mariners fince that tiine?
I rfar^ can now |0 up and down into the world, froin the
ifiimftch^ WMLindics. ud ftion^h thev fee no Land a >
* -»■> —
9^ ■JpplicAtton of the former Vofirim,
*i
I-
twelve-month together, they can go by that. Now we
may Reafoo thus, that if the Lord Teaching racninfuch
a Poor thing as that, ro know but the ufc of the Needle ;
of tbccorapafe, dptb (o raife the Art of Navigation, and |
is fo mighty advantageous CO mankind, for fo it is, audi
you have fo much caufe to bleftGodfor that helpof|
yourcompafs, then fay I, whatinfinke caufe have you 1
to blefs God for Jefus Chrift, the Son of God, tbat|
comes to Teach you the art ofDivmicy, the Artcyfeter-|
nal Life, the way to come to know the Father, andtir;
the deep Counfels of tht father ? If the compafs be !
I fuchableffingtomankirtd, what a blefling then is Jefus {
} Chriftl For my Brethren, before you come to under* j
I ftand Chrift, I appe.aj to your cocrfciences, what poor
thoughts you had of Jefus Chrift, Any of you that
Chrift hath undertaken to Teach, I appeal to your own !
confciences, before fuch time as you felt your felves
taught of Chrift, what Poor thoughts had you of the j
wates of God? what poor thoughts had you of God |
himfcif? What poor thoughts had you of R«»*!gion?i
Whaj ftrange conceits had you of the things of igion? j
What Poor imaginations had you of the way to v meto j
be reconciled to God after you had iinned, to corac;
to make your peace ? All tbethQughtsyoohadofhimj j
i you thought God was a good man, you thinkhimto ;
DC an old man in Heaven. And others though nocfo ;
grolfy, they think if they have finned they mult go and '
piyiy-and fomakeGod ameiTd«,and there is al. I but now |
j thou corpic^ CO unJerftand a way, to make Peace with ;
j God by the fatiyfsftionof infinite juftice, and canA tell
how by the hand of Taith to tender up to <5od the price {
forchySoul, and that that will ftand before the intinitej
burning wrarli of God, and is able to keep itfroroibee,!
thou comeft 'o kn*^ w this now by Chrift. - And there ii
a hundred Cioies nurc difference between chekaowiedg
j thata man or Woitj in hath of God, and of the thiogi
of.ccrnilLifcbjUKcCririft reacbtch them, gni to
" m*
I ^f^flic^loti 0/ the former'Doflr'me. t?^
that they havx'afifr Cbrift Teachetii cbed). That as
the difFerenqe « in the Arc of Navij^acion, before you had
cbecompafs, and theuieof ehac ; oi^e chat hid noc the
knowledg of chac Alt, he was fain to creep alor.gcne
(hoar,' buc now he is able co go over the whole .world,
j Such a difference there is, between the knowledg iliac a
naau hath of God before Chdli Teachech him^ and afccr
Chrift comes co Teach. hini. Now Jeibs Chi ift comes
to Teach che Soul, and raifechchy Soul infinirely higher
chen the mariners, or chefK)orbo3r-iiauon[he Thames
Certainly thedifference between the kao vieclg we have
of themifteries of Silvacion when we come co be taughc of
Chrift, is above cheknowlcd^ of any natural man in che
worldchat is not taughc of Chrift, cheretoie blels God
tor Jefus Chrift,
r
• ApplicaUon, z. •;
.Secondly, Here we may Learn c!iis, whacanH>"or ;
God pucs upon Religion, and upon his Saiocs. Whac
jan Honor, ("you will fay J is puc uponrhem? Thus, !
Ithey have God the Father and God chc&tin, and God ,'
jrhc Holy Ghoft, to be their Teacher. God the Father ; j
\liethatbatbbeard^andLear}2ed of the lathery comes i
tame^ Tlie Father hcTeachcch. And then th^ Son: }
j Learn ofnie^\k is thegreac Prophet ot his Church. And \
then che Holy Ghoft : I will fend my Spirit to lead yon [
into ain^riith. So thic fuch as areGodlv, as mean as
ever they are, thjy have the Father, Son, and Holy ;
Ghoft, lenc to be. their Teacher, and in this they are |
:Honoied, ' ' i
Application, 5* j
* I
Thirdly, Whac .a horriWe th'np, then is it for People, }
*elpecially living under thelighcot theGotpcl, Co con- I
cinue ingrofsignoraace, when Jefus Chrift is appointed |
by God the Father co b^ the Teacher of his Church, ancl ;
Jfppiimm rf the firmer poSlrine.^
rcc chou an igoocant foe, y ec noc imaectrinaiiig cue cbtqgi
>f God, y ec concinueft in darkneisjaod iov(>(t daikoeft ?
;>h chou arc awicked wi^ccb^k is lanaigiuiienc furelf , chac
jichec chou doft noc belong co jeftis Chrift, oc Chrift
mi ft be unfaichful in jiis teaching, one 6f tbefe twoJc
nuft be^ Fuc a chicd and there is a full enumeraci6D.
Bicher Chrift isunfaichfuU in his office, or I am noc ow
;tuc is given co Chrift by che &ther^ Ocl omft have
tnowledg by his teaching. Now if chou recnaineft i|pa*
ranc, firft, colay, chat Chrift were unfaithful in his of»
fice^ chac were blafphemy. And thac Chrift is appwircd
jy God the fachec to inftra(ft and teach every one chac
[hal befaved, chac is certain^. Then here is al che couch,
whether I be given to him by che father yea or no.
You Wi\ fay, I hope to be faved by Jefus Chrift. Now
takethts with you, whomfoevec fhal be faved by Jcfus
Cbrtf^ Ihal be taught by him, and thou canft sot belovc
inhimasapreift co offer untohis father iiis life Co favc
thee, Cd redeem thee, buc chou rtuft beleevc in him like-
wife as a pcophet co inftruA and ceach chee* JHacb
Ghri'ft brought thee inco bis fdioole > Arc thou a fchollar
inthefchoolofX:hrifti Aiid haft thou tearaed tlicrcthe
toifteries of che Golpi:l,fuch things as thpu canft fay, chou
voiildefc noc for al che world hue have learned, then that i
Is i good argumenc thac chou (halt be faved. Buc ccnain^ |
ly chottdi thou beefc noc book learned, do noc plead
thac, youfay, had 1 been brpughc up as ochccs bavebeeo \
ind had been book learned and cTie like,do not m?ke that
th V olea Ic is true if thou hadfc none co reach thee buc .
man; I ^ J«f^ CJiritc be is;he wor^of God, jjpd be .
wasaoDoimcd by che farfierto inftrutt and teach, and»
therefcire remember this point, thac Chrifc is the twb^
of his Church, and al that come co hitn, mufc come and
learneofhim. Eicberbealeaiyerofarifr^efeiiw
canfchocbefavedbyChrifr- Ifiporance of Godi« ^
timfofthcGofpel, isasgr^ac an argument ofGo*flJi
■^
Application of the former iboBrine. i o t
^
ieftionoftbecy as the Heathen h-:^ in the way ofIdoU-|
try. I wil Qive you but one fttipture for rhar, in the 2.
Cor. 4. 3. ^if r if our Qofpel he hid -jitk hid to them that
anlojl. Ic is one of cHe cerribleft places,you that are ig*
norant people you had need look co ir, for here th° Ipiric
of Chrifc cebyou what you are^ If our Gofpel be Hid ic
is Hid CO chem chat are loft. Ic is crue^ there are many
that the Gofpel is Hid unro^buc what are they > They ace
loftpeopleiChacts a dreadfiii fencence, to (ay to any man
or woman, youarealoCc man^ oralofc woman. Ob^
you wil fay, ic hath bin Hidden from me^ I buc you do )
00c know ic may tonctnue^ if ic do fo continue, cercainly4
tbou fcc a loft creacure.^
tApflication. 4.
Fourthly, Is Chrifc the teacher of hk Church > Let
ys never thmkfnuch to endeavour what we can to ceacb
others^ and to learne others as much as we 'are able, to
kim rhofe chac are under us. Sha 1 Chrifc undertake to
be a teacher 6f his people, and to be your teacher > Have I
you'leamed ofChrifc, and bar h he caught you'} Purely, I
this cannoc buc be a mighry; argumenc to prevail with
people, CO be willing CO ceactialthofe that they hava any
oppertunity coceach. As icfhould be a mighty argu-
menc forminlfcers, caeeachchoie chac they arefec over
ce^cead^^ co be-meek and lowly, to be humble^ and fo to
fuic cbemfelvQs co the meaneir^ and eipectally , in chac
onecbing ofceachtng che principles of Religion, of chac
cbac they cal Cacechifme. Ob f It is chac chat I am pec*
fwadeditaany chac have cakencbe charge of fouls,wil anf-
wer fidt ose day beforetbe Lord,thac ihey wil not cake the
pains CO tnfirud young ones. * Surely, ifcbeyhad lear-
ned of ChrifV, to lax>w how willing Cfarift waste con*
de(€end to them, they would be wiUing tocondefcend co \*
odlm^ Ahd k is a pciucipal caufe (>f al die pix^pbave* 1 ^ J
102/ ^jyplication of the former DoBrm.
\ nefs in che world, and the caufc of the evil in this place;
j lictle inftru(^ ion chat way, bywayot* Cacechifing, and
I yec no place in che wocld that bach more need, none more
jneedchen mariners, becaufe chey carry Ikde youtbsco
j fea, and perhaps craifique yeais^and there is nothing buc
/leading cbe book. of common prayer, and 1 coiifefle, ij
\ bave had lonietimes many chouijiKS C.chougbl hope thac'
I much pood hachbeen dune by cheleexerciies) whecbcr
I chis mTphc not have been as good^ if there had been iuch
' an exercife,- never will religion thrive cil there be fome
j fuchway r.houi;hcof,co bring up young ones in Gatachif.. j
[ me. Ic were good co be ftriving and endeavoring Iuch a \
' -way, ifyou would endeavour CO .bring your children and
; fecvancs to ir, ImaJve no queftion, buc chey mighcfac
I drawn CO love and delighc in ir; buc in cbe mcau.fiine,
you chat have the charge, purcicularlj^ of feivans,
and children , do not you chink much co carechize
ichem in your faoaily , ceaching chem chat which you
i have learned of Jelu? Chrift , to your wives, Chil*.
'dren, lervants, friends and acquaintance, forChnft.
i do:h i\v< refore jeacli thee, that thou may eft teach others.
\ [fthou beeji crm'ertedjjlrenQtheri thy bretl^criySQ if (Jx)U
' beeft cawghc le irn others. . A^idfor thacend, lihalpivei
youa notable pacterne, nexcco Chrift, i^ndchan isthatl
lofAbiaham, InQoief. i4. 14. U^^fcnjibrjJMm heard]
j th^itbk brother Wcji tak^n captiw^bc srmedhis trained'^
I fei vants horn in hh own boufe^ -three hundred and e'v^^^^ •
(tceuc : Now this that is crannated in your books, trained.
\fervjnUy che cruch is, it may be cranllaced, cah'chi^eS]
•fervuntfy fo the propriety ofthewordIignifies5Abrj^j»7j|
■ took ch( ee hundicd and eif»htcen carcchifed fervanr: chac ^
j were borne in his houl'^^^urahamx lervants were catechi- j
, fed (ervancs, trained up in Religion, And chac ichath rhij?
iciv:^ in ic>Tn.ike3 mt: cI)ii)Jc, b:-C3u[e God gives this refti- .
. many of Abrabiim 5 Abrabarti rvil teich bi$ CMdrcn ^ .
In Qeneftf^ 1 8. 1 9- when he came co commune with him^
zo\i'\ hiai about the deftruftion of Sodom^ know A^ii- •
jfpplieatm of the former dgfirine . 105
hm faith be, wil do ic« 80 that Abraham^ who was a r
ecPHnoein his couocryr, and hadafamil/ of three]
Ared and'tighteeD that weteborn in his hourr, yec
di^ teach them. Many ofjou wiliay. Oh you havefo
greatafimtly^ that you do not know whactodo. The
greater family you have, tK&more you fhould reach them
CO cake account of what chey have beard and tearned,and
€0 inftni^ them, and teach themto know God, a^ndthe
mifteriesof faivation. It you wil fhew your refpcftto
Chrift (or teaching you or Ihew your feivs the children of
Mrahamy you (hould teach chofe abour yoir. Can you
havefuch knowiedg of thofe precious truchs and miseries
of falvacion revealed to you, aiid noc reveale ic : o ^hery.
Therefore faith che (ti?ipciire, ahi4JhMd fliould dwet
] with hif wife acc^dini^ to T^htvled^* • And chercfote che
McrilMitebias woitten tcee^' lil^rca in this Churches, bqc
1 faich che A^oftlc, If any woman ba:ve any queffwnto
a$S(^ ' lethiif atl(h(ir bi4]bandat }}ome^ nor ing, that every
huAacKlthaf profcffcrhhifutelf robea Chrifti^n, fhould
to ttbte to anf wer any queftion of his wife, that concerncs
ifhc^good ofiwr fou)» ' bUc this is ar! afguirent Chat huf*
bihds'^re not taught of Chrifl, becaBfe^ieyarenoc able
. coanfwer their wives, if chey ask them, whac is the mea<-
iningof fuchapoincof thffminift'er, or if children (bould
ask cftem, wiuc is the meaning of this or thar> f as ic wasj
appointed by php Law J the facher could no: do ic. Do^
iKic chink tc much co teach the pooreft ferv inc or b<iy t hac ;•
(you have, Chri(V counts ic an honor co teach you, ands
.as you have learned of Chrift, fo lee othets learn of) ou;
[ch^is you have caufetoblefs Chrift for teaching you.
So others may have caufeto blefs Jelus Chrift for you.
A child may blefs God and Jelus Chrift for youi if Je- \
lus Cbcift had noc caughc my father, I bad noc l^enj
taugjbcy and women muft be teacherstoo* You wil fay
but you would noc have chem preachers* Yet c he iaip-
( uce would iiave r be aged Mfomen to be iuftr u Aers of the
iyooe^ women 1 in Titm^ 2^ 3; The aeed ivomenlii^
i
*
— ^ -' X
J^^^lkation 6f the former dodrmL.
^
k •
^ '♦ y ' l ' p't
I wife^ that they he in b^javior as btcometk'bgliniff^rmt
ifalfe dccufirsy not gwm to much Wiiik^ 'Xfachnf.^^
\gQod tbingj.. The Aged VSTomen (konid not M<x;]^(lj^
I from one Hoafe^o another, stndteUing this fioiryjpif m
Body, andtbeothf^r of that Body, w Woorentohe
given to juncketing^ to go from this Tavern axutcbat
T^verpi bat co be Tocbets of good thiiigi. W&k,^^
Tbatibey may Tea^tp the young Women to ke fidfetyto
LpVi their Tiujb<mdfy to Low ih/dr Childre^^ to be dif'
cteety They muft Teach Yo»ng Women to fcMRdifoeei.
Y9U. Women that have Learned of Cfarift/ 70a arc
bonnd to Teacb yoaog-,W^oiDe8, ycAirmakt^tfam^j
as %/Jer taught bier Maid ^ervants^ fo (bould yovdfopl
cbofe tbtagf that are good tpto their SoaUf AM then
OM.Scriptare more, that the Mafter and Mfllrif . aai
t^acentsiniiF^m^yare to tnfti^odind Teach tboirthtf
are ondec them^ tbaris, that yon hav0infib9m;i(ii3
There O'ri/d//^ and «49'ciUiifalat^^^^ feltow M ,
persi h;s fellow labourers. We do not Readr ttatibcf i
I wereofificecs in the Church, that they wcfe belpeal^i
I the Apofile. * So.lc fiiould be fatd of every Kbftcrioil
^ Family, Husband and Wife tobea helper, of th^Mipi-'
dry. Weretbt$ fo, tfa^t in every Familv we bad nco.
tnd their wives to be helpers of the NUntftefii in tbcitj
Teacbiogi Oh what a bleffed thing, woald that ^j
amoogft as, how would the koowMg ^^ God [mtrtili
^ ui, t ■
fCl*
Chrifitiur tracker to he^jUhoridT
.i'b5
« I
'^h\**i*M^k^'^M^**^^'if^
'VI
' \
\
CHAP. LXX.
. "fifvt^ Viywr- CiMfi or our T^eacben
j^eirhin^higbly of fnm. 2. ^y giinng up onr
^jtates tp' hit Ser^oice. 3. ^y ' Cleaving to bhn.
4. I*i fojir Snifters » • ' *
j9ppUctition» 5. *
Flftty, Heocc wc art taught to 'Honor Jcfui Chrift
« our Teacher, co Honor bim. u
j Fiift, Byibigheftcetaofbhfn^s our Teacher. We
teqoire a great defrl of Honor to be put upon men that
I are Teachers, from whom we Learn any things efpeci-
ally from whom weLearn any thing of the divine Mi-
(titits ofRelrgon. In that known place, the i Tim. 5;
17. Let the Elders that ^w/e ivell'bc countedvQorihy pf
AojMc Honor ^ ijpecially they vobo Ihhor in the vpordanA
Vdiirine. There's required double Honor to thofe
that labor in the word and DoArine, efpccialty totheml
It is a Text, That I wonder how it was poflfibie hereto*
fore, for the ih^eJares to evade, and to blind the mindes
of people, that they flioufd'iiot fee by this Text, thai
I every faitfiful Minifler thatT^acheth the people cOnfct-^
'^lonablj^^ ^is^worchy of rrtoTe Honor then they were in
ifltbeffPonip ofllulTnj^/ for they did put therafelv^
altogeth^ruponHuiing, and troubled dii^mfelves i^ot^t
aII«outTfeaclfaifei"?L**fdtht)til^hlrth3t to be the moft
honorable work to govern. Indeed it is very honor-
able in the Eyes Of fl^, in the Eyes of ihc'world and
\fc he that called himfelf the great Paftoui^, the univcr-
• falBifiiop, the Pope, iri^ob^feryccf, that for thefeNic
ine
i I
Cibri/? 0fir teacher t^he HeHmd.
and yet counts hitnfeif the UQiverfal Bifliop of tU
Churches and yet never Preached for .Nixie hundred
years. And fo heretofore ^ Hie Rolerr^they had Honor,
but this Text IS deer to (hetv, that tho'e that labtir in
the word add Doartne, are more to be Honored in the
Church,then tbofe that Rule in the Church. The ruling j
and governing in the Chnrch^is not fo honprablea work» 1
as laboring in the word^and D.oArioe^ts the Teaching of
. mem fouls;The teaching of mens Soul^ii a more honor*
able work then RuUng,tnen governing of tbem.and God
requires that tbofe people that are taught, flioold^give j-
douf>le honor unto tboie tha^ teach tbem.Now then,l »r
cue from this Scripture, if we are to have them in double
Honor chat labors in the word and Dodrine, Oh 1 Wiiat
high, wha{ honorable efleem are we to have of the Lord
Jtias Cbrif^^. whoTeacbeih us in* the great niifterief of .
Saivation, and indeed if man Teacbeth us any thing it ^
is Chrift that Teacheth.
Secondly, Again we are to Honor Cbriil a.aour Tea-
cher> by being willing to give up our eftates to bin^ m
his Serviceforfo it is required, inQa\atb.6.6^ Let him
that it taug^ji in the word^ communicate unto him thai
Teacljeibtnallgoodthin^ff. Here is an lojnnAion frofa
God, that whcfoever is taught in Gods wordy he
jQiould. communicate unto him that Teacheth iaalt
good^hings, ifhehaveaoything that is good, heisto
communicate it to him chat Teacheth him in all good
things. And indeed) whereas Miniftets heretofore |
would be mightily pleading wich people -for maince* *
nance, Tiths, and the Ukty and Ifttle regarded tp Teacb
them^ the Truth is they that complained fo mocbof
that, btd they beencohfciooablf .in^adiit^ tbePeo-
ple^ and God had gonealong with their Mimttryj they
need never have feared, but that God would have tlien
provided means and Mafbuinance enough for them* h
is imppOibJeforaMinifter to live among bis peopk
wJiere he Teacheth them^ if peoplebe oocc tuig(^ Jm
J
Cfcyiy? •«> Teather toJe honored:
107
God roakef Jbiminftcumencal to revpialhi^kiund, aodcbe
blcifed things dF hisGoipel cq a people,, but ctiaccho(i9
pec^le ihould be wiUuig^co corrununicace of al good
thingirochac luiniijter. They fincj Co much good lu be-
ingaa^iiited with the miftccies 6t the Gofpel, chac ic is
impoflible but cheii beans ihould be inUrged cowards
cfaem, IbiK now I bring this fcripture, how fhaTwe
commuDicate our efttt<*^ coChrif^ as he is our teacher ?
for what; are our carnal things to thoje fpirirual things
tbac<9je^CQq[)municacedcdw? how are we co c6aitniuM*t
icateal our good things (oJeAis Chrift^ Thus^ we mud
givethem up Co the taufe of Chrift. Doch the caufe of
Chriftcall for your effaces, doyo^ communicate of al
yteir good things unro Chrift by fnaintaining his c.iufe
with your e(taces. And lee this bje ^n argunienr, J^fus<
Chri^ hach revealed that unro my' foul that i'would not
but have knowne for ten thoufand worlds. Clir ift hath
come from the father, 8c made known the ^glorious things
(of tNii£ither to me^andlet me be willing to communicdte
III good chiugs taihiaiy that which he hath communicated
tomets infiakly mosetben alt fae good things I bave. .
And again, to. communicate to help thefaints in the
name ofCbriflr. *He that giwiba cup of cold vpater tc^
adifiiplein tt9e name ofadifciphf Jhal nothfe hiirem
ivordL ^j^inaimucbaa.yehaVffdom ittctljef^.Uttle
anex, ye hanm dom it to m» When Cbrifl faith, when
ciiey fawhim in p;:ifon they yifited him, naked they clo-
thed Him, hungry tliey fed him^when did we cbefe cning;
{ay they ?In as mucb(faitfa hej ^sye have done it to theie
little ones ye have done it.to me. And fo to commuhi*
cate CO his caule^ ..and his Saints, this is an acknowltdg-
mencthat they are caught t>f Chriftj and it were a vild
ihiog,. to fee the children of any. fatchfiilminiffer, that
bath nifttuiQed them in the miseries of falvaciqn^ .if they
Ifliould fee bischildreo^> or any belonging to him co want
lantareQance. Nov Jefiis Cfar ift hat h inftru^ed y ou iiv
1
" ' ' - - — -^ — f - T *l
things in which ybiit fouls fiarflbi-cniejerwilly lotk^l^lfb
b^d not beAiihfhrudfcd ih*theni: Ifyoahadtnjiia fchbd-
niafter, you wpufd be loth'thajc heihcAiW wartt ihregartf
of ycur eWdren, Now Jefu5,Chrfft hath caught you in {
thofe things th^t concerpe your ezettki Wi^i * h*ver let |
bis caufe nor children to want, if yon can heJp tbefli. -
Thirdly, And th^n, we are t« lioddr Chrift atour
ceicher, by cleavina to him, never CO depart fromfatm, O !
I hav^ had fuch* bfe'ued thiogy revbdfcdto me firicfe4-faew
JeiusChrifl tb^t I nevex knew before, and myfoul fhal
cleave un;o him.
Fourchly, Againe^lfea, aniS honor bjm in htslnftnr
mehcs that he makes ufeof CO ceach,in^i5 nninif^ers, It ik ^
vile cbing for men to defpile thofe that God hatli made
ufeof'co teach theiji. Irdniifcmbec there isa great com-
plaint, ^lAto comphinesoifAriftdtkp he was his maftet
and Ariflotle getting kno wicdg by hirn, he defpifeclPand
contemneth him, a,gteat cpmplaipc rhe^ ^ for that in*
gratiiUdeof ^njiotle. t^ertainly, it would be a great
ingratitude for any to defpife thofethac God hath ufed
to teach them in the nftcten of feligibn, efpecially co def-
pife Chr ift, or to depart from dhrid: Ho\p^many. arc
there, that cannot but acknowledge *that the firft inligb-
teninj that they have had, 'i!(ath'b6tn by fucftiand fttth a'
miniftry, and the Lord thtt way hath revealed unco their
toulestHofe things of the kingdom dhacriiey neyerUodcr^
ftood before, and they would hot for a thouland worlds
but they had known al tholis chings, and yet how quidily
, are they Laid afide. ' It Werfe hci maifter if it were but n^
' defpife his pecfon, but co defgife his miniftry , and to be
drawne au'ay by the fuggeftidn of ochetSjand lb to vanilh
altogether, and to loole a Rrear part (if noral) .riiactbey
have leam«i| from the miniftry of the word, it isthacthsc
certainly this day the Devil previiles migbtily in, becjufe
he fees now that the corruptiom in the fuinilfiecs of dvj
4
|i^
! before,
io cbe cdn:upnor\
I
^[ wdrd rauft b* tiow purged our, and the Lord is cbtne co
deliver his People froni tpapy. Pprrgpcions thac was
i..r_^ * Now the De^nl cicinoc ]^revait^6 'ke^
cupnor^intheMintflry, he leeks oncheodlt
jhand co prevail co make ^e people c^ make fucbufeof
the Coraipcions of the Miniflers , as co re;ed alt che gcx)d
^chem. HeretoftDce cbe iviiy.; chit, the Pevif! pre^iled
with) was, by keeping che people from under ft and tng
IchewaiespfGodbycorrupcingcheMinifters, buc now,
f becadTe he. cimioc prevail cfaac ¥^y, he wil prevarl cJie
* other way, by perlwaclibg €he people, thac becaiafe chare
was fb iBBttcfa^CtHrupcioniiii;) jcbie Mipiftry before, chat
cbeiefoDe nov lU U D<a(gln ;. At^d, my Brechrien, give
me leave co fpeak ic, for tc wJn che.trieiuble.of niy Heart,
itis not ^lany da(irs £ncle5:i;[h^c Jt^da poorChild| of
foi^ |Wtlve y eais ^Id, bcouf^c toird^i fo excream trouble
of can faience, crying ^di weeping, and this jyas the
crouble of her confcte'ace, ooe^arcofic, cbac (;h^re was
^company thac perfwaded her, chat if (he fhouldhear
the Mtii^eirsthacPjrei^h herein &)glaiKl pubiiklyV fhe
'fliQuId be danoned. This ifthe vilenefs of mepi Hearts,^
and that chac the Devil f^^ksmorero pre^aile Mponpeo^
pie by, he could not prevail the ochet way, but the cor-
rupdoDs of che Mtniftcrc muft be purgo^, therefore now
he labors tt^pcevailthifi wny, by celiing of chem^ cheir
calling was m>c ngbt ac firft^ and chec^oce 'you raufi not
hearxbem, and fochiey would^ deprive people of all che
^gpod chat we Hope they get every day by <^he Miniftry of
the tn>«la.: Tj?uly, Were ic not for fhe hutcof their
oWB Souls,^e could fpastfuch an Audicpty. Iciufoat.
chac theLprd is excoedipgly difplealed wirhal,and at c his
day is one of the fore affliftions that is upon cha Kii^
doai, chat people grow fo wiiDtOQ and wild, when they
have buc a little i^berty granted unCp tbenif
CHAP.
_J I ■ 1- 1 ' ■ ~^ ■ — I __^_J_
no The calling ofhfmiftm UtmfuU,
♦♦♦♦♦ ♦#♦♦♦.«♦♦♦•♦♦«:♦♦♦♦♦♦♦♦♦♦♦
CHAP. LXXf.
Tbt catting eftbe ^nifttr^^i^eftedf and Obj^um/
Anfwered.
NOw CO fpe^k a wtird or two of chaC^ forxbeftaying
and flablifhing of che Heircs of ochers^ becaufeic
falsin che way CO deec icfuUyv Thiucliey wiH td yoii«
che Minifters have no crue call,' and cherefore yod mull
not bear them- Now to chat I v/oiild Anlwer. )' - '
Firft, For the calling, tmake^noQiieftion^ bucthacj
there are many Minifters inEni^iand^ asiheyi.wol^, indi
as chey are, chat are che true Muiiftecs of ^JefusAlbrill^
and have a true calling ^om Chrift.. ' - ^ •
dbjeB. Ycvky(r\\\tiY^Vm>canibaibef Tiefbold
their landing \)y the *Bijhopf^ and fo fromAnii^l
t
.
- Anjw. To chat I anfsver. Take ic for granted, d»c|
their Auchority frorp t^e fiiihops was wrolly mugbr, ,
andfinful, take thac for granced, 4>3C icwasfinfulcogoj
CO chem, and to have any thing (com thdm, y ec chat dochl
not folio w^ |>uc chat many Mmj/ters that bad cheirocdr |
natk>n from them are true Minifters of Cbrift« ' Why M
Not becauf e of what chey haw had from thAi, but chey 1
had their caUing like wife from Che people of God, as weu.
as in a feeming way from them. For we wil cake d»c
for gcanced, rfaac chac .chey had from them, (here was
fucb Corruption in ic^ chac chey fmurddg^iinft God, buc
yet mark, chac doch noc nuUine cheir cal, becaufe cb^
had fomwhac fuperaddcd wbecein cbey finned ag^iott
G(xl.
V^viOmg^ hftn^ III
OhjOt. You will fiiy» ^M tb^f ftand hf rbfir
iAnpp* Suppofc i Mbifter chat hach t calline fron^ chfi
People of Godt andye^lhould be of cbemiad, thache
had pace of his calling from the Biihop coo^ yet this doth
Iqoc DuUifie bis callitigy bttaufe an Error in Judgment
' cannot nuUifie (bar chat badi a Trucfa in ir. Ascbusnow:
I Skiq^fie chat a man have a true evidence unco fuch Land,
^r
«iTi »
aod be bath andcher evidence chat be chinks co be as true
as char. Yea^ Thac be chinks co be a true evidence ,
h be be deceived in thac one chat be chinks to be bis
ifevidenoe^ y ec though he have che other thac be doth
not underftand the ftrengch of^ certainly chts roan bach
ariglbccoche Land, So favl, though fome Minifters
Aould chink that they bad cbeir calling from che Bi-
ihopi, yet if they have their calling from che People of
Godtoo^ their thought and their Error in chat one doth
' not nullifie the Truth of the other, checefbre they have
' thac chac hath a Truth in itj chouj^h cbey have that fu*
peradded wherein cbey finned againft God^ aixl cheire-
fixecheicperfonalfin, and cbeir calliqg may remaine for
the eflence of it^ So as they ihoukl be Mint Aers of God
tnily, nocwithftanding there was fomwhat fuper*
added diat they finned in, and cbey have cauTe carepenc
OijeU. 7f You will fay. If tbep fbeulirmdunceit^
then it vpere fomevpbau
yliift9« Nay, Though cbey fliould noc be convinced
of it, and noc repenr of ir, yet it is cbeir own perfonal
I fin, and doch noc nuUific their Min iftry.
; But che maine thing that I would Ipeak for theefta-
; bliihing of the Heaccs oif people is this, Su^'^xiie there be
.wc a lawful callingft thacchere was none acalL veccer*
.j.',',;. T7-. -. - - — '— ■ " -' — ^-
i\ >i'' mhHiH^^ dft«<yA^tfc^«^i
'if\
(tainly tbeymay be heard, and Chriftmaybe caughcby
(hem, iind' ttrt ou^ c6 itcend i\pm cIRtt. ofiHMMe
though cb?y (hould noc have any lawfttl ctifilti^tbe
Mipiftry, and chac 1 will (hew you thus,
• Tfioughrtey ihoura nt* hav^^ny laM^littanii^tD^fce
rtiniftry, yet the; exerdfin^ whn gift* Ged hath j|;t«et>
cbrhtrti, Andb«it?bbistaH6#tdb;(bbibtb^t ttev^tttA^
inth^e btat^s^^ivhctdtfeey Mib i^kMnfe die ^m th«fc
doif hatn qttbiT rd theHi, tfiseitentkj^ M«t <MiUito
\Htmy Ahdtbbehattaketc^ Wb^r ^G^ bhtd gMtti
< o thttxl fot Uuc £d\fkat iun.
■ 01ij*Et. I, But you vrttt fay, lF« >rJWJfe iftWt fr;
£6/ht)7^ n bear ^jetA.
; •/ffn/lt^, Cfetrafely this Ob)tiai6n lies beyond itty R^i-
fonthitthisfhouWfoHolif, that if lAoiiWcWhttoftHt
AimtllftrouM *^irbw his entry iritortiteminAtrvtbac
vWs • rVAiry tir chitty yfeart Afib, Ceftaih!y> it *
gpid or fe^il Itaay leave itttthim, and itishh fin!n
him took to it, he enters not a* he cmgh , buc itiy prefem*
bt hearlDg[i$1ib Juftificatldn of tte Troth ot tiisMi tiftfy
dttheFallners tA'hu MhiiHi:)', 1 only ;u<(ifie hit prtfAit
I t&t6n to difpenTing ttie gifc that Gt)d hath j^trenhtrn,
bud ^aftifi^ no more at all. As Mw I tviH give ynu m
irrfhiite^ luppofta man (houMbeof dconceity tterheh
the Ktng^ AimontCj be b not fo, but prefunaes he is, wel^
he^tves hit Almes to che Poor, be gives tc as the Kings
ahntt, Jwe fuppofe be ^rn% here tPtc^TpfuHy, Ptttefjn
che King hatb given htm fomchitig, and he^fivesthat in
way of Almes unco the Poor. Dacb a poor beggic
;tiftifie chts man as the King^ Almoner, he ttity ttteche
Almes from tftelilan, noc as the Ktffi^ Almjdner, tetast
gtfc from. biro chough he faith noOmceto do k, mdjer
tne tfcing being no monre bdc wbathetniy t)o^ rhejpoot
beggar may ^i& the Almes^ and go iwijri^thir. Sb^
liereiii.fur>roft a man chat is but meetliridfiBd AHM
' . ' — ■-• : i— i « ''''■"■■
I Ti^ emti^ 0/ hfmiflens tsuffni
tbtt ke if ifi offi0»i andbeif noc^ undhe mercifecb hn
^9 flial DOC CM poor people parcake of bit gift.
1 Tberefereflial aoc tboTe cbec are weak and tgnoraoc hear
tny thingdiij^tiSeA from him f any good gifc f flial not
chr^ cake ie bccaule be preTuifies bimiielf to be in an office
and if noc ) (Serrainty^ k it a cneer deceity when any
comeand(ii^Sgeftch)sinyoureates, and fay, rhat wbeh
any comeand ntare chefe minifiers they do jitft ifie diem
in thatr cfj^ice. And cherefore if we thoutd granr, ehac
:hey wer^ boc true mfeiftert in office, yec for al thac^ - it
wcit lawful and epodj and we ought to conie and learn
oftbena^ to partake of the gifc that God bach given to
, diem for' edification • As now fuppofe a Jewor a
I Tuc4<e fliouid come into a true Church of God
amongffc any people, doth this ]cw or Turk
by hearing of thtm , therefore juftine tbit mintfter
eo be rig^cly called by JtfiisChrrft, no? he comet only
rohear tlieie, but this irno juftrfication acaiof chcri^c
calling of iuch a one, whether he preachech Chrtft by of-
fice or not by office. So, when people conne in cheir per*
Ifonttohear a mn)ifter » chey do not juf(ifie a minifterby
their perfons, whic his calling if^ good or bad, lecicbe
CO bim^ but if be have gi fcs, thou oughreft to receive the
goodcbac comet from bit gifts, and go away and bkls
God for tfaem^ and therefore be noc deprived of tbegood
that ye might have. Ar.d when any comes unto you, for
fe chey do, fal upon Children, and women, weakjpeo-
plCf andthey put i^nco tfaerr heads,tbac che minft^ccshfve
00 tntecalbj^ from Jetut Chrift, he barb preached ai diis
whitet and be faarhno truecalling from Jefus-Chrin^Mid
heftands by the Bsfliom ; Now chou(^b yoii may cioC'bc
aUere dMpure wtthmern whether the mkiifter hatha
cruecfleobis office or nor, yec you may lieabte ro anf-
weribuv Wei, lec his cal be what it wil be^ I am furi
IGod barb bfefthim ro ojpen mine eyet, I am lure ihe^i^
Chat God'hach giv^bfft^ is profitable roed»fic4tiiin,aQ^
when 1 go fio hear t^m lenxioLte iufttfiebMral whethei
■•«■■
WMM
I ^,.1
II
4
Tht cditHg afJMm^ers t^fwU
f
He. be.a cciie nuniflec or oor^bur fo loQg dfiQ&^ bath gi\m
bim giftt) la»y partake of cbc good c^c comss from
cbofe gi fcs^ and I may {>ray for bim, cbac God would o^
penhiseyestfbebenocin cberigbt, yod cbiiimm to be
lacisficd* If I fiiould undertake to prove cbe iawfultieft
<4checallofmimftersy tbac would takfuptfaetboiighcs
of people more. But for this tbere needs be no difpuce,
but the weakeft may underftand icj chac I may partake
of tbe gift of another wicheut juftifeacbD of bts cd^ cbac
ifi ooc CO me^ut co bim^ and let hiorlook to cbac. If fo
betbaccwacomet(^ethertn way of Aftrriage, {uppofe
clieycome iinlawfially tc^ther, without cheir parents
confent, chough chey do k>, noay not I be in chetr &mtly
and partake of the good in cbeir ^ily^becaufe they cauM
not together at they ought to do ? My being in the fami*
ly doch not |u(l ifie every particular of their coming toge*
ther.So when I come to hear the wotd,I come to hear the
word, to have ic applied co me, I do not conte to juftify
the miniftetyor whether be came rightly incoche mitir-
Rry^ or not,this certainly is to amaze people, and huBt
their fouls, U what doth (he Pevil feek more in t bib^tfaeDl ,
to deprive poor fouls of che truth of Godiinei% aodtbet
way of eternal life, and would fain keep themiChac they
ihould not come toundecftand che great counfek of.6od
concerning the good of their foules^ and thenioce good
cbereis tobe hadby the minifter^he more doch cheUevtl
labor CO cake away that good from people that wajr, and
che devil ic may be can prevail with people moie this way
Piuiiaps che Devil prevails wich fome cnus» by peciWa-
dingtbemooctobear, but the other prevaUeseioret for
now, letmenbeperfwaddiby fomepropbanemen^noc
cohearfucfaand fuchmen, buc no w lee coem by pcovi-
dencf be fac9ughcto hear cbem once or twice, cheit beaitt
are takqi wkb.cbem,and th^ lefolve^ wel 1^ GodsgcMe.
Iwiloevqr.nfgk^.tohear chemaiore^.. Butoowraeo-
cfier way co perfwade cbeir ^onfici^ncei cbatU isooc law<*
ft4lto<!OQ9e. coheacc tbem. Ohl chU;ftick€s.widi men
' ■ ■ II m il III !■ I M I ■■ I - —
^bexaUmgtJMinifiers LawfnL
u^^
l{ and women aod preva^Jes excreamly* Now becaufe ic
I comesinbycliac way. Ijchoughc icmy^ ducyand chac
which I owe co God and cbc goM oE y ouc foules/o meiv*
Hon (hisy and becaufechere are mukirudes chac have left
I chif place, fl and 1 know fomej yea hundreds ,( as fome
fay ) and 1 eafily beleeve and lee^ hour the Devil bach
prevailed diac way. Bud do nocktiow acchis day any
cme ill paaioilac ^c would beforehand go unto Aich
minifters chac chey have got good by, andcelchem their
toniplecbey are in^ in reipeA of hearings Ic is crue, fome
tBrefpeAofbapcifingra^in cbey wil tel ic, and bur few
ofxbem^ buc now. in refpeft of che calling of the roiniftecs I
char they wil not ceL Buc fuppofe chac were crue now, {
chatchebapcifingof mfancswere nocrighr, whac then?
therefore nor hear, noc parrake of che gifts of men, chis is
ngconfequfnt^ becaufe they have no: chac. which you
tbink they flicitkl h;ive^ therefore have rhey nodiing,? and
doxhey partake of no gifts cbesefore/ And whatever fj||||f
geftions. yoamiy meer wubal in chis kind, . I make. no
queftion buc upon examination of chem,ait wil appeare
to be lifi^c and vain to you, withouc^oy fheng'h aic al in
che world,cbac cherefore no o.ber (K9Ml4bsi heard. Cbrift
doch teach by chofe thatbave^ifts, if che .Lord Chrift |
doth give gifcs uncomen ro fpeak co e-Jifiqanon, and chofe |
men have kbercy cohe judged by ochei^s chac.areficto
judge, 1 do ncK fpeak of chac libeccy^ tbai; every naao chac
bich gifcs may .prefendy, gQ.into publick wicbouc being
allowed by cbofe thacare hctojudgof fucb a cbin& I iay^
if God bave^iveo unto him gi(^s co fpeak co edincacion,
and he be alfowed^ . though he fliould noc J»ay« chac for-,
mal caUiog mvp cbe place of che.miniftry, as you chink
heoi^c .cobave, buc Oiould be be allowj^d oifby cbofc
chac are fic>co ju^gi and ougbc to allow him co have
Iftercy <o Cpeak CO ediScacion, this is enougjh co war-*
rant an) jpeoplfi to cornp and co be parcakei^s . of his^
i
l-a^
!■> »ffc*HM.i s
11^6
T&e calUn^ ofSHinifttrr Lawful. \
I Tliiic one Text tsofcenufed^ and btcaufe iicirfoofren
ttGsd, chereHfoficcIe made of 1% The Fhacifees fiifi^ib
Wofef Qiatte, ind cherefore Cftirtft faith beat cbem.
No^they faceinW^Chair^ thacit^ chey cau^die
Law ot^ofefy and at tliey caughc theL^vrdt^bfif
they beard them. >*
« • • *
ObjeSl. Btic you will fay, Tbeyt^eretrtitycaUed.
•
•/Jttjtt^. Truly, That is more then can be warranrcd,
for it IS taid, they face in ^ofe/diiit and caughc che
people, it doth not appear that they 'were the true ofiicsn
of Chrift at chat cinie that rhey were in thcic places of
Teaching, in a right cxtfice and that m \y appear diuv
For divert of your Pharifees were nether Priefts nor
Xevicevy thole that were by office Teachen, fHuftbe
«rher Ptiefti or Lcvrres, bur now that the Pharifees were
not, I will give that Text. In Vbilhp. 3. 5, Ttfwl
fairhofhimfelff cha<: he wa« /4 1'fczri/te,' CircHmdfed
H>ee^gbtiday, oftkejlocf{^oflfraely of the Tribe jof^Betv
^jjamirtf nn Hebrew of tbeVebreivjj^ af touching the
iMW^ ^arifee^ And yet he wasof che Tribe ot Benja*
min. Now what had the Tribe of Benjamin rodoco
Teach by way of office unto che people ? The tribe of
Bentamin were neither Preifh nor Levires, and leap*
ipears rhatthe Pharileetm^ht be cf any xttlx, and ytc
chey Teach ^cfef Law, and ChrUltids diero bear
cheni. We Head of the Phtrifee^^ that they were of no
fuch oflice but a fedt, and yec ihey having escellent
Sifts, as many of them ha^r chey had (;reacunder(hn<»
ing of ^ofif Law, although they did abufe k^ and
Chriflbidstfaem hear them. This may fuffice forrhit,
andifcherebeanythingfiirrhertobefald, as God may
offer opportunity^ I may further fpeak of ic,ibr cetciin*
:ly this is that I cacinoc but fpeak of out of contctience, tff
cau(e I fee che truths of God, and the waies of Godex^i
■ ^ -.«-■■« J
.-!■».
..«■■■.
- ^
If 4 >illlii r
fim»ClmJi in Cvtiyerfiuioii^
"7
jceedff^f Mitfoiil^itifiin k)nd^ rad many poor fcople
I tbitGgd bich bcfi;isii cp woti< upon by the Hiiiiftry oihk
jivord, Oh how are they wronged ! And 1 make noqueftir
!»iiiut they mr lit another day complaineof chefe, cbac
they have Jed dicai from Jeiu) Cbrift anddeprived chek
jScuhof abtiiidliice of goodihte ocherwke ciiey might
I be paccakeri Bf by that* Tbtis we are c i honor Cbrift,
iobave^riglK efttcna ofchofip by vhoiii bc^docb Teach,
^ami HOC 10 fotfiriculienB likewife.
CHAP. LXXUL
. T%e iMfnariviig «f Cbti^f begun in fe^n Chapter/ ;
here /krriw p^icusedin zbret Vterticklar^ more.
niinfi bm Tmib/fi 3. ^f thi balimfi of owr Low
mtifknotu
ANdJtben further, fisehi^ Chrsit it our T«adier we
art to fitiftor Ctirift.
I Firft, By JSnoeruiBing bk Sp'rty i: khisfpirUdMC
jltadhech \»^ that hftdi revealed f»kirk)us chiiviouu
j Mnien cittSpihc of <iod doth conie todrtw thy Hearc to
dQde wxh any truth ot tiodt ai»d befrinsco niek thy
; Hftart, wbeo cbotf<ari heacTngcbe word or m I^yer, Ob
I £t«cer{a^iie:be Sptcic of G^d, tod iiy, this ts the Spkk
I by HfiMh 5tfiu5 Chrift hath cau\>hc me, and made (he
I csudis of €rod cffis&ual co foe thR were caaghc bymeiV)
land lec me^cc c.iCercaifie cnis Spirit,. Oh let me Dot
I qmch tliifi Sfwnt by which Chcilt imh uu^c me.<^
Setotidlyv And then honor GhriA^ yoiic Teacher, by
fatptowqg .atitiioft rrachsihac Chrift bach taught yoii,
fbttitetk AliQOOi? CAthe Xetdiar^ wheH we can mike
(Ufe of wbac be hach caughtu^ now Qicift lia€h€it||h(
you chis way { do noc Sldgbfe chem but improve
cfaem.
Thirdly: Yea, Honor ChriftyouT Teacher, bywat
kkig in yoac Converfacions, foai you may manifeft Co all
che wotld cbac you are caoghc by Jeluf Chrtil, chat you
do DOC hear che word as ochecs do, and ha\« che (bund d
it in your Eares, buc cbac you are caugbc by Jefus Chrift^
by walking foHohly, Blanaelefly, to Humbly,' focoo-
fctonably, as all may fay, Cercainly, chefe peopleare
caughc of che Lord Jefus Chrift, cbefe are noc only
caughcofman, buc caughc of Gpd, and of cheSpirtcof
God. To fee fome chac noc above ( k may be) a Yar
otcwoago, were Poor, weak ones, and were prophaoe,
and ungodly ,and lived very rudely , and vtlely^co (ee chele
have che favcnir of che cbiogs of eternal Life, coadcAite
die crucbs of cheGofoel, cofeechefe liveholtly, coo-
fcton%bly before cbe Lord, and wkh all chac cheydo
converife wich, ev^ry one may be convinced of che(e,
diac cercainly, chey are caughc of Chrf ((,chey have been
in Chrifts SchooU And indeed we (hould all fo Uveas
tc may appear chac we are all caughc of Cbrift. The A*
poftle, m^phefiarUj 4. Speaking of che wicked waies
ofcheGenciles, howochers walked, but^ faich he, io|
cheaoVerfe, Te baw not fo Learmd Cbrifl, iff0 k\
you have beard binty and haw been taught by him <m tk
Trutb k in jefus^ Wfaacfoever chey did do, walkcbusj
and chus, buc you have noc fo Learned Jefus CtxHtf
if fo be you have heard bim,and have been caughc by biffii
as che cruth is in Jefus, there is che Emphafis of rliac chac ;
I would noce in chis, If you have been tau^t by him^ at \
the truth is in Jefuf. Wc may be caugbc by men,
as cbe cruch is in cheir Books, or in cheir nores, or in cbeic |
I c iins, and y ec ic will noc much prevail with our Heaccs. «
Buc now if we have been cau^c as the ctuch ii in JeAi^!
chcnic will appear in your lives and CoDverfaciom } Wl
have che Truths of God BOCiacomyHeartatiCiMiiJp»|
^iA,
Hmr Chrifi in Qmlf^fatki^
■I I 1*1
<I^
So «9 flioi^ walk in chit Cmvoiation m ttiecruib it
iojerm, rfaac we may make ic appear chac we bMtf<b
learned Cbrift, noc only Jearned^ foaswemaybeabk
CO fpe4c fonieching of che Trucbs of the Gpfpel, but fo
leanied of Cbcift, as not co walk as others do. These ate
many have che Cnichs of Chrift as ic is in cheir Books^ and
.askkki w^ds^ and other mens braines, buecbeyhave^
HOC got thetriKb at k is io Cbnfty chac is co che honor c^
die Teacher^ chac k appears chat chey are caughc As
now. When you food your ChikUen co a School*
mafter, and you fend them co becaugbc, noc only co
know cbe Toogaa, and co work with che Needle, but
]fou lend them cobe taugbcgood roanneri^ and how co
carry chemlelves, and whereas Chey were Toyifti and rude'
w^ they were ac home, when chey cbnie home afcer--
war^, chey carry tben](elvei very faialyj and mannerly^
to che Pareocs, and Seryanr^ and all che fttnily.
Ohjm. U You will fay, fltf> money h wtll I^
nAnfifR. Now \$ not this an Honor toche DKciples df
Jefui Ctirift, chac ever fince chey have made profeffion
^CD be che Difcf pies of Cbrift, and cobe caught di Chrift^
nh^ how is cbeir Gonverlacion akered? They were
Scrvancs before, and chey were carelers ui cbeir Servke,
and Aubbocn co thek Mafter and Miftcjf , but now chey
a«e humble^ andrubmtffive^ andthey acenoc fiubborn^
and dity.wiil aoc anCwtec again ever ftnce- they heard the
word. And (o wives, perhaps c hey were froward^ and
dubborh againft chek Husbands btfoit^ buc everftnce
IlieycafliecbhearSeriiions, and to Learn otChrift, now
they IJeomte perform Bneies, now they areraetk^ anclj
hiiriUd. And <b<;h^Ificen bo Parents, fttAbom before^
bumMT^AcdieDecci Paveiiis, this WMfidit^akeuvtii Lb^ej
wMilteociimMicesr it weA^owldflfdfiifc to be tatiffietiq
maWP^fiii' II H I
ni nm i* III ■ II 1^
t.3Q
^1 H I f II 1% M I i| I > ^ _ I I « ■■< I I "I . ■ I .-.-- ■ , .
iiob»or Cbrift iu XonVerfaMih T
•
Ch^ift^ that wl>en we come lo che wwd> we come lo
LBUP^fJefy* Cbrift, juxi intoifcft, it in out CpnvcrU:
^cio^ QfricwaibeaohpiKfcwour PattwsaDd^ocfcfr
Minifter. Such a P ^ifti if ic fcan be taid. cbac before
! cbey had the wprd t^ugbc amongft thero, Ob what ludc*
nelif, prpphanefs, and tljc like, now fince a good Mir
pifte^came, Qb wbac bu«t)Uicy, wbac good cariage 1
. Wheceas before, nocbiflg but IwclpiDg, and diuuls^a)^
nefe, powcbey w^bQttly, and uoUamoal^ly arooogft
men. YouknowitisfaidofChnft, befoff ?(*ii pap-
cift acne^ the Kingdoiaot Heavco fuf&red vtale|sce, he*
fpre John BapciO ame, the Kingdom of Heayeawas
np: lookc after, bucnow-afcerchiscime, che Kinjsdooi
oif Heaven fuifeced viql^oce^ this was an Uonoc to J^
Bapcift, 1 buc nqw, if ic be iiKban Honor (o Joim Bap-
cift, wbac an Hqikk is.kro Jefus Chrifti Aodoim
pd)^ fide, know, ic i$4diAQoorcp Cbrift, youchai
{Come cq Seinapns, and bearinorecbi^oiben, and are
j reading, and conferring of i^aipcutes, and your liv<ei noc
tcfordwg^, .you di/hdnor jTOut Xeacb^r, di you dii^
nor your Minifter, To you difhonor Jefu; Chcift* I
Remember I have read of a Child, cbac was lencbyhii
Father to a IMiyk>fopher c^ bp taughc, hii Fac^tbid
becfiacagrea^d^lx^chargein bis Teaching, and whca
bf canje Jiame^ he was not ailoveedy and&babeaqag
h(9 Child,, becaule he .thougbc he had Learned oochingi
cbe Chilc^ aniVers co his Faitber, 1 havq Lgamfd chiafrom
my M^fter^ I canq^iecly lie under your anger, beac your
ar^er. SQ-^ben you havfe lived uoder the meant and (be
MmUljry.Qf the word, wherein ypu have had excelici^t
crucbs, and ic ihould b^ asked you, wbac you ba^
learned afcecall che coft and ^barges laid ouc upon you :
For indeed, the ir^cbs cbac you hear coft che bloodef
J^fuf; C^it^ n. was by tbe blopd of Jefin Cbrift cbac
ciie <^urqb caot^ to fa^e (q gr«c 9 bendic, as£o bs tauAn
ifll th^ Mii(lcrie>oif Salyacion. . And as ic as in Q^^ s. Ym
pMMMiF^ tf you^dche Chapcer^ Xbac yftm^am
■ ^ I *
MdWA
^Mit Cbrifiin Cokyerfatim.
»w»<r
121
eould open the Book^ there appeares a Lanlb chae
wai ilaine, and he only wat worth/ to open
die Book 9 none buc a Lamb cbac was flaine.
thereby nocine, that theopening of the book of the mina
jandwiJ of Gcd to the people,' isf fruit, not only the
ftiiie ot the blood cf Cbriftas be was God and roan, buc
a fruit of (hebk)odof Chriftashe wasflairij kwafthe
.purchtfeof tbebloodof Jefus Chrifl^, that the Church
of God hach thofeUefled truths t>f God made known lin-
tothem« Ob! that you would confider but of this argu«
meoc, it wodU mightily put us on to feek to be caught of
God. Thou comeH: to hear the truths of God and goeft
away and makeft lirtle ufe of them, yet they are fuch
ascoft tbe blood pfJKas'Ghrift, 'and God the Father
bach been content to purchafe thy teaching at a great rate
Gqd^thbeeoat great charMjoctojpQC thee out to tea-
dung, even the charge of tne foloodt of his fon, and for
thy teaching (Ibefpech^youcohfidtecofthisJ Chriildid
not only Ifaed bis blood chat he mtdhc deliver men from |
hd, that ui>pcai,but<Ibrift didihfld hUbk>odthat wtf
mi^t have the mmd of God opened to us, it is the fruk
ofthe blood of CtuifV, did people cometohear fermons
tbus^I am going to hear the word of God,and to be caught
of Cbrjft,^ for fo Chrift faith* He that hearetb you
heareA me and l?e that defpifefhyoH dej^ifetb me. Well
oow, when } am going co beare* any of the mt*
Qtfters of Cbrifti I am going to hear Cbtift^
ji/^l^m going CO befo taught, chat the truths that 1
^ CO hear, ^ my teaming, co(^ the blood of Chrift,
GOft mere then ten thoul^nd thoufand wot Ids is
wonb, 1 bad t^eed then look to it, that I do indeed learn*
Would it not be an argument to any Child in (he world,
ItCyou fliould c<xme toa Child chat>his Facher hath put
out to Learning, .and hath laid -out a^eac deal of bis
cftccefoctheCbtl^sedilcation^ andfhoiildlay, you had
imd ( Child ) Learn well, for y6\xt learning is dear, )
omainly oiir learning is coftly and dear. Oh would sc ]
^m*»
ipa
ii
^Bxk
mm
9fmtmt$
■* I
Boc be a Oiame foe a Child <hac jwhay fliauld %ipA
(t»c(or£cNjc yeanac tbeuBiwricy y wAbc ba&bfpciHh
Chiqg. DcMiQC yoo cbiiik if isa^cv^iiUe io che SpirtMf
Goij vbcoas you ftnltive madcc cfaeMiniftry «f cteK
wwd^ thac is a friuc of cbe piirchafe of che bkn^of
Cbcifty aiidyoutndiemoanDBiebaveeocjictbiogasall}
Wdlf kc us boQOc Chrift by our Codly Conwcfaciooi
^ndcbatisfortheufe, fagw Chr^iioul4 bcboixxi^fay
ouc Godly Coii«er£iaoii»>
CHAF. LXXIlL
> C«fittftiieti; a»1Ex&0rr<tft«tt, to Lmkh of CMJI.
NOv^thebft irfir that I intend 'from cbtsts^ atlCeoF
Exhorradon. If ChrHibc cut Teacher^ and weare
caugbcofbtm, tbenicisaufeof ExhorcaqoD, colKrm
up agaioio Icarnof Jefus Chrifti if you would knovrcbe
iciodofGod) yoli muft Leaftn df j€rtt$43brift«. Wetctfd
infl^Hmberjf 7.89., vctfe^ TbatHck^Vnrd tbe^dki
iifbim that fpakg from tbemercy fea$^ The mercy-ftae
was a Type of Jefus Chrift. Nov ifwt would bear the
voice of God cue fpeak% it mull be from che mercy fUtti
from Chrift^ never thiak that any other means cao'il^
flffuAcheecoecernalLifry buc only the ccacbing of JeA»
Chrift* Therefore lee us come co hi'm^ and gi^« opoor
falvestobisTeachingi eome all young ones^ cboG^bna-
vec fo weak and dkil, here is a Scbwlmaftcr rbac wM
Teach you. Nay, and come old onet^ tho^yoiilwe|
negleftedhirot i have read of Ctfi^, chac wben be^Mva
very old man^ he began co Learn the Gredc Alflfaibar,
CMu yoaebitar^ old^ chou^ you have noc kvaan ia»
■ *»■ ■ I ■ ■ M l I n ■ ■■
€0fbi9^-cb0i||^ 4Siid ktiows^ m4 iroiK'coofoienee tieb
]^t% clMi^^mitof y^iic youth 111 nov wait €iB)«^
i0famft9 ]^iy^sC£Mcbacyou^0i2Hvi«c{hiiciiiie>
i4Bmd<M4iffoiHbyouiiieaq$ to inftiruA youcSauIt,
doiioc think your ftWcs (oo old to Leatn^ txleedt tf
yeubadiiiitaomyco Teach yoQ^ ye migbc r4iink fo,fntt
yoohave TtfiisCbsifttoTfacbyoii, aod cbtcefcKe LeUrn
afhAi^ Yeaf Tb<Highy<Mi:b9>^.^penp{9p|me9 chough
yen nave hteo ftxvncri 4gHoft Chri^odlsis ordiniac^f
any of you thm bava been fcoiaefs ac che word) Hath
Godbcwgbcanyof youbyafpecial pcovidence to hear
woidibiiday^ c^nknowy chat tiocvichftaiiding all
f ippraiag vahk wqrd^ chac Cbsitt it willing to Teach
ite& faMwed flieti^iroakiBoc d^fo, if oian iboukl be
dciUttlifianyairp afldooeihouki fcorn tnna, and come
atewaida 10 lirafo of hhut be wouU cejeA hin>^ ne
i»ndw«HiU be lay, you fcorncd m^ buc Chrift he will
BOticolM ihee ahdiij^iSiCbBe % chough cbou haft ftoc-
aadltfdfeifdfd Cbi^ift^ ytc Chrift will not re>ea chee.
AiidIiviUgmyo|»4|A.flSdriprureforihl<y ln^ulitu6fi^
i|« Tbmb^^^HmJkd^n bigb, thm bafk Ud CaMi-
^lC^^nf99 tbM bafi ricti"^ £ifu for men^ Xea^l
V^r ]^ ^]^^l%gk4i^f0 ib4ittbiljOTd(^odmigbt4ml
tmng^ tbfmf Here Isafr^pJi^cy of chea(ccd(ion-of
jdim Chiii^y cltK^as be jbad received gifts (o bedid dti^
peaae gifu la^m^ ynd for whon:^ ) Thou haft received
0mSx oieD) Yea^ For the Re6elliou9 alfo. Andju
t^iNPf^4f^feiiqqoce4fi3mi Chrift Corrhic end, here*
ettveA^Bfy i^ Whom ) for men. I forfucb and Tuch
Mao. That nevee bai) 4efptred htm. Yea, Saith the
luUf for cbe .Kebailious ako. Though iBefi have been
rnnt. fo RtfbeUioua aadfio^mftil, JeLus Chrift ofTert to
. kttaiBk thek Souk in r hegteat unfteriet of eternal life,
I Jaftn G^iQ^mBbn thirty eo Q»ke chy foul wife ro fal<«
IWMk# Uiiragjpeaf pklfuce to faevecbe Arc of Nav^
IilH0Bf;ai44)|ber Attfy ibutcohtfveche An of Salvatt-
|e% chi&it^gccaa^dealbeiMoAn'^ you that have the
""MIBi
J- Wi
134
blfifling CO be skiUed in the Arc «if NavigacioDChattf^
great pleafiire, I but wbac ii chaf to yda if yotffie oec dxSh
kd in che ArcofSalvadon ? Now tttelit^rd thrift offin
CO Teach you '^bac Arr, atxl tberefbreciiiJhecofaimdBt
you may be caoghr/forthe truth iS| it ine( MakMviBr
oefficy CO be caughcby Chrtfl*. AllyourgoodiiieiDiiig)
and good wifhes, and good iacencionf infervtogot God
oan^iever fate your Souis; exce)3tyMi Because oP^^fin
Ghrtft. itod^hereftice^du nsuft M)e look upon the
knowledg of cbetbin^ af Religi<in as lodiUl^rent^inf^
buc look upon them as chiogs chac are abfotutely neceffa-
ly -unto eternal Life^ and chat wil make you co conoeco
Cbrift. And knotv^ you did never leamof your M^
nor of no*nian$ le^rnitig, except Chrift Teach f (^u^i aMd
fherefore whatever means you ufe, bi^fur^to tookypto
Jefus Chrift^ apd this time ofcby Life is the odly tiioe
toLeatn. If Chrift hadcuc afunder tbecbred of thy fife
before now^ what had become of chee? Buc now thou
arc alive thit day, chat thou maift come co Learn
of Chrift and be willing co Leirn of Chrtft^ for
\ ocherwife Chrift may Teach chee in diac way
chac may make chy Heart to ake* {f ihoU comeftro
Learn of Chrift willingly^ thou maift be caughc of Chrift
chofe things thac thou (hale i)e willing unto^ and
which are for thy good, but if cb6ij^lc refufe eobe
caughc of Chrift, Chrift ihay Teach ciRetnfudi a way^
as Chrift may have much glory from, buc Iktla good to
thee. In the 8 of ^^rf^i^and Che .16. There iaH ftcaif
kind of Teachings when ^i^leo^ had gcKhiaViAwf, be
comes and takei the Thorns of the tVildi^rifefsiibd BriBc^
and with them he taught the men of* Succoth: Here wa^
a dreadful teaching : and the truth is, clqve iimany thac
refufe the teaching of Chrift in his Ordinancea, that Chrift
is fain co Teach id another way. ^hou thac wflc not oMie
CO, the ordinance of Chrift to be taiighc, -cteLosdttif
fend fome dreadful fickneft upon thee, androakHbie
Roar and cry out with crottble of Spirit^ and'vrkh cli^t
Be will Teach cbee, and ic may be fatd of iucb a man^ |
thus bach God taught him what it is to prophane God^ |
CO fin ualnft the finances of God^ ibus hach God ;
caught tKiSy be hach caught chcm in a way ot Judgment} |
be bach caught cbem to know \%hac an iu^nite God chey
have CO do wichtU How many upon cheir fick beds,
and Deacb Beds confels, Oh now 1 am made to appre*
hod thofe things that Inerer did- beleeve before* Is it
lopCachDuIandcimesbetcer} chac God (hould Teach you
by his word} and his Spirit, and his Soi>, that Chrift
fliould cocue in meeknels co inftruA your Souls in the
gxu things of Religion, then chat you fhould comechus
cernbly to be caught of OniA, ^ - Oh, . The chings that |
Chrift bath cd Teach^out Siouls, are glorious things, the '
Wiidom chat CbriflhathcoT«achyouis above Fearles
aod Rubies, and iftbou haft a Heart to <:omein, and to
be caught of Cbrift, tbou^ouldftnoclotet hole truths
anin iot ten thoufand WorUk . Haw. many uiK}n cheir i
iidc Beds, blefs God that ever chey knew Jtli^s Chrift, )
that ever, they heard the word otGod, chac^cyer they
were caugbt&ich things from Chrift, and realbning rbus,
j what bad become ot me, if the Lord had not revealed
. himfelf to me ar lucH and fuch a cime^ but blefle4 he God
(for ever chat did thus. How m^PV ^^f ^^^^^ now ia
Heaven, I make ito.Qjaeftion . hue there 4iemaiiy Souls
now in Heaven at this timej xhat Jierecofote liveaincbis
Coiigregatiot^ and Jire blefling of God for Lhofetrurbs
(bey have heard from Jelus Chrift I It is not fo mudl^by
us, asl^yjefus Chrift^ ^nd therefore te you willing now
to coipe^ in >Dd Learn x)f Jkjtui Chrift, that you may
ioyn with, chofe that liow are ble/Sngof God iorthe
truths that chey have beard in his word. . Ai^d when you
come to Le?rn, be fure to be fatisGed wich nothing but
Lcartitng of Je(us Chrift,: be not (atis^ ibac man bath
' yoiubucJiaibChaftcaudbtcxieV' •: .
f
^
r w A a
\ 9 ■ «. -
I
fik
'^ (K^et^U Chrifi vikis ttadhk^.
V
AAAAftiiftftfe^AiiA AA l Ub
CHAP. LXXIV.
*
ibevMb that the ^IfcipUf ofChrift in ibat feir*
ning^ p}0Mld refemble Cbrtjt inbkTeacibi^g. uln
\ \TOtr the mniM cbu)g intbisureHco (bcw, tbacn
1^ you beard thit Chrtft wa^a Medc. and himbk
Teacher^ SoyouAouUbe tteek Learners^ and Hoor
ble Lctroerfi ; ii We would be taughc of Jelus Cbdftj as
Chcift is a Meek Teacher, fo we muft beMeek Learner^
and as Chrift is an humble Teactec, fo wt muft be hucn^
ble Leamen^we nmft be like Mir Ma fteif. It is ufual in iU
Scholhrs co do Co, if chey can fee'itiy cVing indUi^
Matter^ chey wil luce chemTelves co that, and fodi^
thrive moft i fo we mnft labor to befuch as ace like to
Tefos Chrift, in all Meeknefs, and all humility. Thojr
;are fomechac are fodefirous co be like to cheir Mafler m
dieir fuperior, chac chough ic be a dling that is the tdft^-*
micy, weaknefs, anddeforrtiicyofcheirMafterorSupe*
rior^ chey chink ic honor tO be 13<e dbem* As I renjair
ber, ic is repocced of the Schollars of ^UttOp l>eciuft
<Plc^o bad fditiwbata crooked Back, HufF fliouldeC^I
us we call k, cbertfcnre his l^choilats would go t^thi
manner and bow down ch6ic heads that (hey ni{q|^ve
like their Mafter iiicbaC9 indeed that, was kheirMUft^i
deformity, buc chey thought iccq be a beauty. Ml
(o^ijlotle, he hadaShrilvoice, And Ihueekii *^
andbisSchoUacs^ fcHough it waf tofuco Com
one would chink J chey would ifflicacectieirlki
fpeak as cheir Mafter, in giving cefpeft to bi
m'-^ '^-^^ ^^^ ' ^' - • l_JI_ _ ■! ^ftl "^•- " I III IWII ^^M— I ^ ^~ -^
I temun ^fQhriflmkfi ht m*k> tay J
iafach cluqgi ts was their deformicy. I but vaw^ we
matftc be lite Ghriil in any cbtng thac is a deformkyi
Imi M tuMTe thac chac n our beauty, and glory, and ex*
erikocfColielttttTerKChrtftm, chac wherein wefliall
booovOodf uddogoodroourown^oulsbY k, and as
4n aihec drinf^ foiochis Mteknefs and humility. It is
fkttiga that Clirtft ilmild pick ouc do other but this,
f ♦♦^♦♦♦♦«t»*«^i«4^« ♦♦♦*♦♦•♦#♦
CHAP. LXXV.
tUTcim in Ae fanner Chapter farther prdfecuted;
AnAMk tbaiOigf lif^t Uam of Cbrifi miiflbe
9V0e^> htfortibqfCmmtotbewQriL
NOw beeauft diefe c wo qualifications^ ^Med^fi and
. ttrfHiiit/y are of (udi admirable uft in tearmngt
jiierefore I fliaUa liale inlarge my felf in cither of chem.u
I IftaU ifterwaids open the Do^rine of Meeknefs and
Hnoii&cy , but that I fliali fpeak to now ts, how wc
AmUbeMedcLeamecfy andHutnt&Iieatnerc^
^irll. For MEEKNES. You have a place for
tlolk te tbefirft of Jatm/ and the a i • Wberefcrt lay
^Ue 4Mpibyneff sndpi^rftiinf ^ tiau^tinef/ and
rmMt^wMb^Mukiieftwetngrafted word which nabte
yf0My$mtSoul/. Yoamm re^ejve it with Meekntfi^
mhem yam comt ccrh6ardiewor4 of God you codit to
Lanm of GWft^rdo yoa not \ You eotte toUarn of
Ghtift aia Merit Teaciser, then ymi mirfl takt heedTyoti
dopotcomecofaearinapaffioi^ perhaps j«M befoteyott
QometolrK tbe word diere it a vcarglinf; and braw*
ling in yoorlilii%. iheWifb againft the Hodnuidy oc
fihtHMian^aKmal|ewrfii4 Hor. Actyoiatititt
aifmtmmtmm0mrmmmm*»'^'^^
mtmmtmmmm
t2%
hiwmrs of ChnflmHtftic MtkL
\
mmmtm^
Ibfir ft/ScEcnofu . Ob yon hue l^hnic ycm S^
wben.yott ace sntpafikm, aml^^qowoDSH'IBolWPt
Secmonl ChciftsalfeekTeachfr^ ivxi I«qi AviriiC^
aud paflSdoaCet and will CbqftTeacl|ADeiK>VinfMdM
temperas this? AsFhyfimavchoydGfnfltgiwVtq^
Hini:herimeo£cfaefito£anjAgueor Fnyeri b0t:^^lbf^
fii^tioffyCtiencbeyprerc^ibeclietffhyrfck ^y^mvmif
jMiiiikwicbyouplehrefi iucdyiClKi^ ijisK 'Awetiioe
now I am £cowacd and paffionace^ 4nd erpeeiauy up<m
(iMjLpolf day» mctbhiitticfltoutd^ajiargqrQciicd^
whatever paflion- it'on odicr daiei; on che hocdi day
peopkfliMildloMpcbekSpirjcsMreki freeftonpaffiai^
and frowacdne&s Mcaulii dm iaaipedalifawiicr cbqr
cone CO he c^u^o eCChrift^
Vwcber), you have a moft tdmiraMe TexcArdri^
and confunon, in 9fabn. 25* 9. Tihr^Med^ vriUbegdii
in judgment^ and the fBfee^tvii/ beTtdcb bk tM>
Would yoiifaeguided in | udgmciiry yocromfl be Jfol^
of llfdk Spines., Iiold you befoce when chacyou come
robear Secmom be fore you ome wich meeknm. be
family, If cheMaOeo andMiftris^ of a family, Hiw«
band^tKi Wife, if chey be wraoj^lmg oneitfd] zvatttt^
or wrai^ling wich Secvaftcs and Children when ihey jp
CO heare Sermons, and come in a paflion^ rhey ace noc
r»kecobe Cauriic of God; UMK)^tlieft(;keal ttsy cnhe^^
Specially on me JjQfds day morajng, ifaoyoocafion of
paflicnarUe, fubdue ic with cbts^ ehoughr^ latncoflocpe
£airnc of Jefu%Cbcifl> I laim co^ cateaieche wooa#»l
I muft^ m meeknefs. 'Sy^m^i^i^tril begnUk im ji4g^
ment^ undnh^jneekjpilbeuaibbHtmajt* Ilaiiype6**
p}e when chey ace io rny: ftraiti theater fMUfehCty aai
pa/Ron) cbity aae frowacd. wirh every body whcndiejrare
inflvaicB, nowciiactarhewaycokeep. diee inftavts if
cbpukfijepchyfelfinpafrton^ fotchouart nociqaript-
dc/o^Godteeachingchee, FociheLordiaytt b§ mil
«- «
I
^mmm
Lurnersj^fChri/tmuBhemteki r^^ j
fill you CO fttc upj€mt^p§ffiom)jA y6u would Jsnow whaci
lQpdD».iirft quitD>oQc hean:, and then Godwil gaade.
you kfciudgoieaic^ Godwil c&ci>fiic w jr oii what to do/or i
£gt lie ftya «giio# fil^ meek^po^l be tiach . in bk vwyj
I Tbfce i^opthieg ehac a man doch m a piffion BkboR, buc
icdo^ oaificaaryyapd he (ecf afcerwacdi tbar wbai hedocfa
aod what be (peakf^ when he is in a paflion mifcarrics,
«^fi hrcaufe liei«iK)C under a{)reiiHiie, Gad ia^^ iE^
pHlUacktbemeekjnbjis may^, the Locd dochnot pix>>
iMfis IQ reach the frowacd, ami pafliooate in his way^
J^ che meelfew There i% na cioie wbeiein men and wo*
mcnaceiiiMeiinjultco retoWe upon a cbtogcbeo when
cbqrtiein^paffioni dieniarmaDfic cor^folfe wfaeohe
is guided in j udgmenr, when God guides tbe^, buc God j
d(xh noc gUKlecheai tit chey be. meek^ therefore if you j
mmUrefokewbaccado, Hay cil you be meek 9 becaufej
cbeD^yonare uodec Gods fncooiifecpbe guided in juck-(
foeoi, and cq be caugNc in'Goifik wMy. . If you wouU j
hwr Cbrift cq be your ceacher,^ you: muft come wich
aieck09f« et Judgmeotcpbe cauglic of hiiBrTherafore in
iicripcure^- y<)u mow diedifciples of Chad were called
d^Oieepof ChriAi yoAi muft beof che ditoifuioi) of
ihtep CO bmre the voice of Cbcift* Thfr difciples of
Chrift are lovely befqce Cbrift as chfy a^ in chac ccro*
pec, meek as flieep and lafpbs* ^ Veed mjf Lambs^ faith
Qcift, to HPeM*^ tbofeyong ones that are ac quiecj and
oCa Lambjike difpoiicion, yea wt find, ch^ic Chrift is
aqoiRcedby God, to reach choie char are of noeek and
^Mcipirici^ Uklfof 6i« Tbac faoiqus Fro{:liefy TZ;e
J^t^^Lcrdiftiponmei becaufetl^ Lord bath anr
cimd tm $P pttad? good tjd^n^^ CO whom ? Ic is a pro-
(4iefy ot Chrift, he bach anointed me^ that is, noademe
asChcift, ibcfOf Chrift f^ifies nothing buc anointed,
oodbartunid^nK^^^cift topieeachgood tyding^ unto
Ifas m^ 0n4.i0^hffn^me to bindttptbe^ brokpi hearted^
Hoe you have'tmb cogiethec, if you would leacne of
Cfaaiii|lou.a}iii(j^be i^ and biwiail^ fQ(. Chrift is a*
MMfa
riMMMM
Mm »<>i
130
Lturinn 9f(hr^ vmf^itmuK
i^H^^mm
»adc» CO bind op the bcolcen hctrted. Ob t It ti aa o-^
celbnc cexc^ chac concermr^i a fpMil AiaMct thofe iiHP
ace in croiibleof Confctonctf for clmr fm^ -and-lMnv Mmmt
feares and horrort upon them, maiiy cirm etm Aow
people are very ftowardcbac are under irouMt-of Cdl»>
icience, arefrowardwxb God^ beeaofr tbtf Haw aor
combrrafloc^ as chey^ would have, liecaubk doth not-
come wbenchey would liaveic^ becaufewhmdie^ttiw
cId ]the worc^ cbey do 8M profit at e^itodtfifr, te»
cMfc wbendiey gd codiic/, rbeyeannoc pertbKmek'ai
cbey would, cheirfpirirr.are in a ftowardntfrwtcliGod*
As many cknet in a peeci A mood whan - chey fo t o duty,
cbey cbro w k away; Take hbed as mwh <rf^a ptrilfdnace^
firoward dtftempec at of a«y cbing. No marvd yon hive
no comforc al ctib wbile^ For Cht ift k appoimed 10
come and pnacji^ood cyd itigs, to whom > noc to fieowatd
pafTiDnate fpirks, -that ate in a difi]uiietnefsiii their hetfs
but Chrift k appoinued to ptt^ |ood ty dtags ao the
meek, cocbeimekfpirtoedone^. Ir foke- vou on fjei
your fpirks into a meek and cpkc cemper^tanc atCfatfk
feer, as ^tlUry did, to heace hts word> chen Chrift ppe^*
cheth^odtydingstoydta. AtidCercainly, there kao
fuch wiy to hive Chrift leWal hxtaSf^ to a fmaX, u for
the foul to fit sit fan feet with meeknefs, waiting for hk
good rime when be Ihal fpeaka ivord in dNie fisafoa 10
him. I have watted fo leii^, and madeide of fodiaiid
fuch means. I but I wil waire foogeTj for I am alMid-
ingiiponChrift to know hk mind, iQg theiafoce kkfic
for me to wair, and theii Chrift wii piMch good qdiagi
to my ibul, that k the proociketbeM^ Chrift k wmMitd
for that very end. '
V
And fo likeMTife wrhavetwo moH f mull ia r faipwwi
in the Ftoverbt. Ooe is in <IWn( 14. ^«C 29. vImi' 1
' iht fcripcure ihewi hovi^ meekoet hdpc Co ModtiOmidin^ !
' b;rffbrettafit4|uilUicitk>B ft>tale«RS» "Qriliiij
1-,
rt'
ufi(n» to i»rMh u ofgriat undirfidnding. He diac is
; flow C9 WBich. jNov wfh^c is rhac ? bitf be c|iac ii meek*
iHeiioigcncuixleffHiidinb Why ^ becaiife be learnes
luchi M is of great uixteftan4i«6*. the^are no men
doinqm^ iojamkcftaodi^and learn fo much of Chrift
: u xhoit chat arc flow lo wtach. Faffion cknh QQ%htUy
: binder i|icn$uQ(krftandin||.* Whro&innndo^rifefitm
j cheftonMch ypcathe hea^ it hinderf umle£/):andiii|| ii)
i the head. Atclioref bar jire dnink^ cb^ fiime riff tfi nxm
! cbeir ftbmidi up. to their brain i and biodfrs cjieir un^
'd^llandingi So;^manauy^(odrifplf|w;)Cbpatt
' we) tf wirb dcink^ thai: be fiial have Uctle.uif oJF his tiii^
) decflandin^ But when we. cptx ro, learn- of P»r iit^ we
^ had need co have a] our wirs aSoiit us and thecejforejp )
! uke heed of paffian* And chc ^bcher text vh ^ ^Prov*
; 17, verf. .27^ The lacker nmofche verf* «4 W4P ofurir
- dcrfian^ing k of an exceMhtJfirit. Ic is in the Teyc
1 (b, buf i t it in the oriftinal|is of a Cool fynit^ man of iip-
derftandiogisofacook feirict' your hoe fpirited men^
ifsenocmiepoffturhiuideraandingp Icmay be cbereare
fame men C you wil fay J are p4lfionace mep^ jiqd y^t
I underftapdmg at fomtim^s, I out were they )«fs oaliia-
jnate, cettaunty, chough cbey bp paflionace pnd bafty,
' Weretb^ lefs paffiopate ana bafty^ they wou)4 he of
! more uoderfianding, a man ,oS utklerftan^ing is of a
! coole {jpiikf « coole«fpiric i; cbe beft temper for under*
ftandiob for one thac is a , Jeacner* .
I . -
) bY^PfalfH4f6* yerf.iaThereis (he temper of heaiC(bac
! is rraiwed for cbofe chat ^(Hild t(now cbemiqd ef Qod.
^0ilandkff(n»ibatlimQod(^^
bowthefe two are 'put togecter^ the knowkdg of God
andbeingftiL Thy heart pcrbapt is al to a mlmn^ and
t^iftemperf atid thou arc frowand. Be ftil, and labor
^qilktandfl;ilahy hearty and (hen thou 0ialc.kAow the
l^d^oWGod.:; Thofe peoj^le^h^tc aj:e moft flil in their
lMb^«i^:ai)d9urciocteirf^ »recbofetbai^knovir |
1 33
Lumers of rhri/tmufi be meek.
.
xhfiLorifob^ God . Indeed )rouc ffp^ward. heaos, dp
aoc know God to be God^ ^tnid your ftil and quiet he^rcs^
xhey knovr God to be God. ^Asn one would weigh Gol^ |
arij^hty the way is not to' btii^ it abroad into the vindj)
butwiemufiibe in a place that is oalicne and f^uiet^ and
then you may weigh ic^ , oH^orwilj^/ «f fp be the wind
ihouldc'ofs ic lip and' downeyqu could ner^c wqgh ic
aright: fo we can nevec )feigb crurh aright^. exce{)C wc
be in a qmec framef As we can never fee any thing in the
w^cervj^nth^windisup'y and makeththe watec ten)-
pi^jious^nd drives the waves up and dbwn. B}ic row
t^e water that is ft it, and you oiiay fee a penny iiiic.
So our foirits/ when they are fttland quiet, then tfacy
aire mole deare> and th^n better for the truths of God to
appear m chenu As they tel us of the great htlNympboit}
that hath affes upon icy that chofe that go one time of tb?
yeare, atfd corns the next yeare again at tlie fame time,
tlie^ ttfity feethd print of their feet ftil abiding, and the
reafonisy becaufe it is on fo groit a hilV thatk is above
the firbrmes, and wrnds, and tempefts, being fokigh,
the impreffion of t heir feet doth abide there : So indml^
the heart rhat is above ^be ft ormes and ;te^pefts <tf ^li-
on bach the impreffion of Gods Cruchc abiding upon their
hearts. Here ischeteafoo, that fo many of you are fo
forgetftil as you are, and thoie truths ybui heare do not a*
bide upon your fpirics, becaiife you irt fo pafiiooate^
your paffion puts out al, as ye rrajfiodby experience
many times whe»you have Men'at a Sermon^ knd fome^
truth bath poffeft ypu>and haye gone home and foncitbing
bach put y oil into a paffion^ jl'appeal unto you, have
you not loft al the imptfellica you bad of the wonl ) As
tfaofe that are in paflioii, before'tbey go to the wdtd, the
word cannot take impte/iibn in their foules ^.So AxA
that go firomthe word apd[ Pal into a padxoo they loo&<^
the tmpreflioD of the wool that w^is jupoo their lieans
Atid lo' upon a day^ of a faft, chough theit hearts pe
put into a good temper, and jiKus jubicift bath tai^
iton many a leffod, 'yft <rii^n' tnev are cone home, and
F L«« m* ■ I".
) LtarHefi ^0# ^''J? ^ ^*'^'^' ^ 3 3
dieic Hcaccs ace puc ;iQtpa/pa^(oq^-|hey MVc loft jU.
And if istjjp fubcUiiyipfcjche^pe^^iJ^^^ewaccbechfocic.
VouEbacai:eofhafty;«|^j^(Uioi^sfemipn)^^ chis ^oce,
itrbee you ace going raf'Seiccngp, c^e Devil will wacch
c6[n}cyottin(<»«pal)if9rVkOC^wherwHej wfaeo jM^uhave;
been acaSicrmooi.. andM^ hadfome,unpceflionof che
word upon your £[earc^:^,IAy cbf .Qevii wil waorb co puc
you into a paflknif ill^c l;gf, cbaC rneai^s ypi^may lofe.aU
chebeneficof (jiei^fyd ct^c yo|i:bave.ii^r:c|. * Wbeceas^
if pnen and VVcwro4RliMCJ»{p chcgaljcUrei jumcek a^i
quiet, tempers afcer (bey Jbave heard die wocdj it would
prevail exceedingty* A% yop f^yt • <^ Chii^coi. chac are
o^ Feed uf 4ifporKions chey,,do npitbrifej apdasicU
wicbrbe Bodyi lo wjth the Soui^. thoTe. |hac ^re of a/cer«^
fill and paflionacedtfpoftcionj tj[iefoo4 of their Sk^lt
HOC dirive with them, and itkbeeaufeojf cheir frec^^
frowacd, and pallipQate ;di^ficip(i, fMofe^^ wasaman
chai^ ^od ttve)lcdiiml|;l£as /uUy C0f^s,fv?r hadidto any
man iQ iM^tifM, y^^ ora&er^lxffo^iilie^tiroeofairiit,
fo^xhci^maimh^ thatGod nev^fpakefoFacetoFace
toany K^na^ hedidco ^qfif^ 'and, we (hallfiDd. chat
^Mpftf wa^ the meefeeft minlipon c.t^e Face of cbc £archj
\i>i all men that lived upon tbe.F^ce of iche Sartb) cfa« ho«
ly Gbbft gives ^eftjtjmcamtbeudiiioi^g that he w^is che
Meeke/l^mao, Aryj s^ he^as die Me^keA man^ fohe
wasibenaan that <jrOddiul reveal blmfelf Fnpft iinto^piore
Chen any man ; So woukl you ^tjave ChiiSi Teach y ou,
and reveal bimfelf to you, laborcobeMeek^ the more
Bfeek you are^ the more Chrift will Teach you. And ^
iiukedy this is one fpecial Reafon, why the Lord doth
many cimes fend great Affl:^ion$ upon his own people^
chat lo he might Met ken their Hearts^ and make chem hi
cobetaug^^ b^^fe^ben. they arein bejldl, and pro*
(j^itfy and/liifty, and ftcong, . then cheic, Spines are
I not in kicb a quiet frame^ fie toio^owihe rokid of God*
But nowyWhen Gods hamLis upon tbem^nd hath allated
chekHeac a.litde^ then, their £pim$ ace more quier,|,
^u
Liit^imofChi
■•^td
abd ooce ic tottdndeofcOMr cbenriad 6f God> ve fte
itb)r«KntiKMi otpnkiiM, feft&thMate^Alftjri ibiitti
ISutty^ andpifllttAkeSjntictf^'ykktURhftiMltifGod
teupbn them, €6ib» tovfitjitfivllfti lll^ lietqkhicbUr
/kkUds; iiil#ulntandlM»Qf<fll^k(!i!ftaba humility
cbcy will fpHk to yoa. 1*heri^«r«4r^c dciriof difo
Hteoe« becMreiEfi ne tcmAtaf AMieij tHey art in Ilrengt^
andhailtb, and c<High th tbeMwId, and wheh God teia
hiihandapancheih. i)» aQ(xMM^^iciAfi>Iewehaveof
chif, ih ijio. 1^1 4. Tllbffewrehiiwtfaevxpfeffiodof
a layednerdfSpidc in chbfe dtet ate "^ffibiiate. wM
j^oKttd^ and^f^bpatbehO^mttifthedtijif dai
^ voice piU be dtofmi Afdt hub a famtiUtr Sfirii tfii
Vufik Wliao #ai tbhf Befoce,'tiriyy|ie,-ybQniif
b«ac di^ Loud, (it paffionfeit pec^le. whea tbef
b^in cd be ia a palwm, «^ #i^ be loud> 1:bucoo«r|,
thejr ihal be brbuj^ down, ahd Ih4l fp^ otic of ibei
erouad, tnd^ their fpeech Aal be Ibw ouc of^ha
Dud, ai«lch«y ftall Whifpec ' m Otac iif tfae Ddt^
at we fte m fick fe»piie» tbtt wef evety loud before^if yon
dtdbucfpeaka wocd, they wofdd beUNidec'cben foam
whenever youdid but tebidce, and admonMh Atm^ aad
infttuft them, Ifauc rtow, they do fpeak a* out of the
ground, andWhirpeiC'tkOitcof cbedoft; Uieic Qpkfaait
esKceding Actk now, and theiefoi^ fktec a gteat do^tr
le«cM.
CHAP.
Lnrheri^ChnJtmfi ht Mttk,
t— ■
*
CHAP. LXXVI.
Uameri of C&ri^ maf/l Ir? nn^v^bm risley came t0 the
word, u In ffol fo much or vrifhing tbm any
truth pnrenatfo. t. VretnotattruA. 3. Caji
it not.6ff. 4« Opfift it n§t. ;• Tbr0vp it not
away hecaufis it pitted not your turno. 4« %fi/e not
at the voordf wrfpea\ ^Bvilofih
QUEST.
Btfc you will fay. Indeed ibtfe Texts fiyem ri>at there
imQl he ^eekpiff in Leamingf hut bjotv Jhatt tbk he
exfr^? When toe ate to came tolAam of Chrifiwe
ntM^ie^Vkel^a ^MauymoreTexirmgbthefpokfn^ hut
wpit I come to fpeal{^ of that ikore fnlly^ then we fhall
I muM^pn 0ore Texts, Imtfor this .
f m
nAnfio* Fic/^i As for pfspanckxi to learning, we muft
^ meeke^jTo vhea we come ro ihe wocd we nmft manifelt;
Ofei^iesiy by wacdi.ingovec ourJiearci^ tnd cikitig heedj
cbacwedonoc give way to^mc SpidtSi to rife againfti
any crutfa rhac we bear^! nay, doc fo miic^ as to wi(h I
doc ic irere ocberwife, foe tfaac is the firll degree of op- '
fqOtim^ thccifisg of cbr besm •gainft 'tbe crudi, af)d
cbepaifipnaccreitaiflgQf diecudiof God. Ifay, when
people^xmaerofaeaiexhewocd^ udtoliame of Chdft,
ifdiey beace any truth finam ischeca tfatt maktt agtit^
what ib^ have ja dcligbcJiiy or pun them upon ducy
iNt dl^ iMve ttemtAta^ Firft the hearr will fo Ar
iofea^Htkiftcbecruch^ a&t00iAit'w«ek]ot4i€oiKb. La-
lm:^keeydoamtIqrl«a«:iB>diefirft dq^et of i^jopofi-j
^mibMinMtko£&xl».lttsii£^ lowdldcgr«tbf con- ,
>
ftendingagainflchctrucfacfGod^ for this meefcnes (bat
[lam I'peakingof jj, inoppofiuon to contcutioo tp aoy,
ufarn|2|cf»acChrift would learn u^ In^dm. z. 8. Theie
Che Apo:lIe i'aich. ^ui unto tbem that are contentious^
and do )90t obe/jbe 'fruthi but obey unrigbteoufncs ^
indignaiUn andWrdth. Nowluke ic, Uiac chis cai-
c^bciontha^is'herelpdkenof) icii: noc meaiic to (cuch
CQ»ceiickini)ecween Jieighhor and nei^bor^ conrencion
becwtdfimaRajid roan, tor t man l.ving concenaoufly
an[)ongflhis tieif^hbccs,. thacGodsindignacio.! aiid'*«rrach
i$3g.ii9(thKn9 though thacbe truecoo^ cbe wrath and
indignacionof Godisag^tnflcheaubac live conrcntiouf-
ly with manj your ind'gnicion and wrich is againll
your neighlx>r, and. Gods !.i/£a.h and tndignacioo is
agajnft you. But I fay, I underftand this to be of cbc
contemionchacchrreistnche heacc of man againA cbe
cruch of 6 od, wbcfi chey come co heac any cruch frciB
j^ertt(Chrifl%€obQiai]gb€ ebem, efaeir He^arrs-areconr^o^-
ciaus ^giinft che cmcfa.. And chat whic!\ makes oaeio
(hinlcchlscO'beche.aie^niogtpf tbf Holy Ghoft^ ts cbe
words that follow, i$ ^Je ibat ob^. not the trutbp f<^
that befides the difobeyingchecrurh, there is coDCen'iou
of Heart. Now the ftrft degree of chii concehcion it; the .
wiih ing of fucK a (rutb to be ocherwifejOh 1 would there
was noc this Trii^/ Alic was .the Speeob of an undcaoe
wretch,! would time was no feaVeixb Commandcment ac
a V^ trouo&bled his confeience,foc be went (iirefi ly agaiuft'
it. So (here is fucb a di/lemp^t ufually ia the Heaccs of
naea 9tiA Womw, tboi^ thry ^dace not dioeAiy gc)
againft che t rufth of .God, yet there ssifuch a ficmt rtfing
at Hearc ^giic^ the Truth of God^ chat th^ wMh chere
were np!:fyq|b wxhg and they iwsfh tc weceocherwife.
Yoo are (lyijcfote CO watch over your He^i^^and co La*
bpr ro(u(id<K y ou£ Hearer in che beginoing of tberifiog
Q^.them agaieft cberrutfa ofQoA^ «
J Secondly^ Y^puarefiioconly.coIiabor'agaiBftwUilqg
[any^ltuth oot co be £o, but, to Laboc micb
i
-.•'. t^ ■-■» --
■*:>■•« ftfi
^ ' -«•
miiansto Learn bf Umfi,
>3/
agtinft [reccing againft any Yruch of God, that is a degree
wdier, contrary Ctoro rhis Meeknds: of Spirit rhac we
ihoukl bring with us In toarnibg^f Chrift. Ic is coo
much for a Man or Woman' co'^i^ifli tbac any Truth
fliould not be, you fliould rather beat down your Hearts
and fay, rhis fs the Truth of God^ andbleffedbeGod
thiC I know rbi^ to be'^he Truth of God \ but. if there
fliould be any fuCh^lAr^ Yec cake 'heed char your Hearth
Ilio not v«X' ac iuck a Teach. '^ TtieLewasfuChaTruth
recreated at (udia ctme^ and you vex ( perhaps ) at the
MiHifter, atidattlie drdinatcex leU, &iid with you bad
noc been at che Sermon acihac cime, and perhaps relolve
never to liear him more« becaufe there is tomthing (ppketi
a^inft your taft ^iid Humor* Thu&icsBwiUimanyipen
and Wornen when chey. come toheac the word o^ God^
if we couid but tee into their Hearts^ we fliould iinda
^dft vitd and cuciedvexitigSpidctbac many Truths of
God are viwaled. Now is ihis to Learn of Chiift ^iih
Metkiieft >c- ' Is (b;sMetkiiefs.of Spicir,* rofit^m ingi^od
i^cxuigat a Trurh; wheifas \ ouihpiiidiblelx God for ict
Yea, and'xhe nearer any Trti b of GodoonsescoyQUi
youftouM blefs God for it, not-veating^cheMunfier,
dfld layit^i tbac'heaimcd araie> aud Coitie body ha(h
(Old hiiDof nie^^ choc iscovexacibe rrutl)^ buc.vvi^.ax^
•fatberrobSefsGndrbrcbeTructi;" • ,. » j- .)." j
ThirdRy, Take heed of letting' your pjffioarife yet a
(tkgree higher^ caite heed ot ca/hug ic off, dtvto (O chink
loiiicninre/as^oukuow paflTionarepcuple, wkAn:Chings
langercbem^' tb^y wih t^ke things bnd tUDirkthecn.aw^y:*.!
\ And ibmany people, when Irruthsarefevt^kd c^ (htm.!
(ilkat are againftchem,' they will throw theftisway, ^i^\
jteroWe never to iliav^ro|lu wi;hthein.auy mote. N4y;»l
I l^boc CO gee femudi power oveit youff.H<^cs, chat wil>cn !
aDynurbisreveoiedtoybtiacau^tiinf^ coi^lolvq t4^u^|
chartbougblfiodtctoGonK near to tn^ apdcut meco,
dbe4|inck!; aiud. is like topludc iucti^ <9n^forc from nie^ j
and |tec roe upoqTuch tnd fucb a croubk^ ycc I wiU»»
folvelwiU wfkc» Mid cxamiiiei .wd amfidtfr of ir» i
wiUlayUui^iomy HmcC locbiiAof itafteEwacd. WiM
weronieiDcbenamedfGod^ and in cbamineof Obdft
coT^KihyouiiiiMril^aiid you bear any chiitt|ilBt«t bacd,
and feems Goncrary Co you^ me cbmks tot etdittnae
migbc obcatiie fo much of yoH^ cliac you m^ cefoha
thus, however I will lay icttp^ and Iwilconliderof k^
IwillMedkace on ir, I will try ic, I wiUexaoiin* It, I
wiUfeewhechertcbel'uchauiicbasis pfefeQtedconiaac
cheprefenr*. WereadofVif»i<tinthe7«ol Dim. and
cheL]i(h WbanbeheardoffocnewordaibacdidcrouUt
hicDj hedidnoccaftthemawayprefenclyt No» Aifw
me^ m]^Cogit4Ui(mJmucbtrmAkdme^Mdmy'Odmm*
nance cha^dinme^ butH^tbemaatrimmjfVegfi.,
Though my Cbgicationscrcnitrfadtine, fo aa mycounaa*
nance changed in me, Yec I kepe the martcv io my Hmt^
So you come famttmetto hear the word tf God^ andfar*
haps you bear cbofe ihkigs diac troubk you, and your
Cogitations trouble you, and your CounieBanoa k
changed by tbofetriKhs, 1 but do not caft themotf pir-
ftntly, but keep chem in thy Heart ft tU, and kidaid
thou baft more caitfe to keep chat in cby Hem tkir
rroubksthee then any thing elte^ If men hear any thing
chat pieafeth chem^ they will keep chat hi cheir UcMii^
but if they hear any thing chat troublet chero^ chat they
will get oucuf their Hearcs ak faft as Ihey can. Oh, Hioa )
fiiouldft Labor to keep that in thy Heart cbactmuhfei
thee more then theocheCi Uamanuke Bbyiick, aad
asfoon at ever ke finds the Phyiick wock, and isa Ikde
troiible tOrhk Stomach, he cafts ki^ thk would do
bim«K>gpod (; though the Bbyfick beaganift yourScc^
rmacbaidiCMtroublefome to yon» yet youwiULpboc
tokeep k do wn focthe heakh of y uiac Body : : 9q ihcMiU
you do widi (bewocd that ciouUes you, iftkFbyikMar
your Soukt lac Gpdhave (o mudh i3cl p e ftft <tnyo%«ad
tbaL Miniftca. ttea.. ftudiias ca ^A. out Ikiufta. cp
••ir**"
Means to Luum pf Chrif^. 1 35^
ifvcilro youy let ibem bave ibmucb refpeft fiaom yoii^
HratxafM) (btDgs^ though chey go never fe crofiico |
cfaegpuBf, yd pcmuQ what chey tfc. . ^
Fomhly, And tben ftsther, Lea^D wkhlkflcnefit
wbenymliiweexaniiiicd the rrud),, >f you find icnthcr
ioi)e retch then ocljec«rife^ cake heed of oppofing ic» do
aoccaftkoflp^ ifchfichebutaProbabilicy cbac kitcbt
rnvkof God afoBC examinacioo, charge truppniby
I Heart, Ah, Let voft cake heed of opp>ringof cl»c cbac
jbicb but che mfoij^ioB of God upon it, cbac bach cbe
jnnrk of Godupooiu.
I BibJtikf^ Ai4i(bccher, Take hardcbactboudcift not
i H^ thai £ir after EnroibackiOt co chrow ic away, if upon
^esimioackio )POu fliaU fikl cbac indfed chis » the cru^
find chough icxnake agatnft me, iff^inft my emk, and
my watet^ ytc it ische cnich of God, Oh, cake heed of
dMMrin ic away bequife it docb noc fuice with your,
TvBBu Xkmrbwd very acdiUy, of a wicked map, chac
mdiflg tbpfe worda mHiem. 29. 19. verfe. Jtndi^
C0mt0fafj^ wcbm be bearetb tbtv^ardiof tbhcurfe^
dMH be Wef> bimfelf in bk Veart faying^ IfHiUba/pe
patsi Amfif I p^alk in tbe imagination of mjn ^ar^^ t0
diddmnhpitfiftoThkfk^ Ae Lord will not fpafiebim^
kmibmtbeAngtr ofiheLord snd biijialoufiejhalfmoal^^
agak^tbatmanf andall tbe tuifes that are tvrhtenin
tbir^ooKfbaU lie upon bim^ as^d tbe Lordfl^tf. blpt cm
hi$ THame frrnn under Heanffn^ , ^nd Jhe. Lord fi/all
fefaraie kn^to eiiil out of^l the Tribes of Ijraelj accar^ j
A^to all tbecurfei cfibt ConxnanUhaX a^re PRntttn in I
1lm9ool^^^ibe La^* . This dreadful &ripi ure/^ne rca*
^Bag, be was fo vexed asid ang^ ac iCf cbac in, hisajigry.
ficbeconkrbitLcafifii which ic was writ, and.ioreic out
of tbe Bible. Aiid^To apother, ^ an utifitean^ Htercb^
fane due tkoew my feVJ ^An readnig foioa Scriptures
fpal» agiioft uncUanefs aod Adukeryy tunic the
aod ctee w. it away . in an anger^ We have an eo^*
Means to Learn ofCbriSl^
^amplein(cripruceof/e&o;^/if, injere. 36. 2j« And
k same u paff , fi!;^i n^^ien Jebudy bad read thta
or foure htavei y bee Cut it with the ^exA^e ^
and cafiit into the Viretbat r»a$ ontbe dearth.
There wii a role chit was wr.ccen wich tbemmcf of God^
dittwaslentby Jer^midb^ andVureaditrche pceltnce
iAtiiQ Kitigjehojakim, aodih^Arords tbatwece (hete,|
wet e* wofids oi chredtning^' aod ihe Kiq^ knew* l^imleit
CO be j^uilt y^ftd inftead of yeeldM^tn^df unco the wocd
o^God,^ berofe inanaiiger, ano-fiahigbychefirey be
axkthexok^^d cue icia pcces, ^ threw k into the lite.
AsamanchcC reads 4 leccer^ becaul'e faeis.vexc rkhctie
cnatcer intr^ he taker icaiid^'chfow5.tc ityo cbe fice, fo
chis Jebojat^m, wfaenlte: heard dse cole read, iQ:whkb
much ol the mitid of God ^asrontaFtded . be chcowei ic
iiKo ihe fire, Kere was a froMracd- Tpirtr. And I fpeak
of it the rather, diaCihtswiasaCGCuricediogreac ancvii,
cbac;lf]nd byti.clie*(bac*wrtcihe byltory ofche Jews,
cbslctheJeyisdid<ifcerwanidsonceayear appoiht cofceep
atfoitm d ly of f. A hi jfsnd prayer, cd roournior diis tifi
\ oiyebajakimhicd!a(eitWM(o horrible a rin, ai the peo-
ple cbey kepc a d^y of failing Scprater otKea yeat^topray
that this tin ni'ighc no: be laid cohis charge, chdcwtiea
fhc Qiiud of God was revef«led co him chat he ibould caft
j^^y^^y .0^^ • Ithsk tnoft dreadful chmg, for atsy |ieo^
ptetocalk away any crucfaofGod, though you do »oc
throw the Bible inco (heiire, I,.buc peciiap&you widi
th^t Come -crw hs were in cbe fire, chac you might never
-bear of '^iiem moie. Oh 1 what adiifereDC fpxic was
cbere becween the fon and ihe fa.her i^ what was this Je^ |
-bfyakl/^i^' Youlhaliii)din7ere. 36; 9. He was che Um .
oi}cjld}K}ug otjerufulem, he was she Ion ijifofial?, ^
and yec whac a ceniper was he in ? Whac was this fofiaiA i
^eexhe differeiic temper btcwcenthe Father atidcbt Son [
Ifyou-ciirnetddieab ^ig/: it. 19^ You ihal Ice the '
temferof tmFaditr^i^^aib, ^caufetb^ beanmniett* \
' • . det^l
Means H Learn of Xhrifi^
141
iff) and thou haft humbled thy felf before $he Lord^wben
thou heardffi vpbat IfpabfagainP; this place ^aud^gain ft \
fbe^nbabttunts thereof ^ that tbeyJhoHld become a defo^
lotion and a cur fe^ and baft rent thy clothes^ andvoept
bifore we, . I alfobave beard tbee^^ faith the Lord. Here '
good 7^fiaby now, a grea c King^ wh^n cberc wi$ but a
book found by iccidenr^ for ic w^sooc broucbttahim on
purpoCe^ and iVnc to him to beread^ buc by aocidenc (here
tvas the book ci£looie parrof j;he Liw (hac tltfouglv 1 fg^
l^rc Csenis chepeople of (jod had noc for a gc«ac wjvile \
tbic w;^ found in the tcmpk of xhe Lord, jMxicbis b6c^
of che Law being read,iome corne pieces beingread befoie
the King^and that ^bey faw chacnnich of rhe mind cf God
was rhei:^^tluc they had nor upder ft ood before, and cheyt
had not obeyed astheyoughc^ luaike, this good King
7o//^ihearing but a few old papers read wi^erejn was the
naind of Cod^ his heart was tender, and (as feme of your
hooks ha'^h it) was renc, and be falsa w^epinp^ and
weepipg 19 3s be rent his dochs^he could ^io; be fatisHed,
but he fends loTJuldi rhe prpphec rohear n)ore of the
mind of God, ard he labors to put in f ra&ice alihar. was
(atdchere* . Hereisapaternofa K^np, that uf on heac^
ingofa few papers re^d. Hcdothchus, this was 70/7^7«
Now hisfon,he upon heacirgihe law read,flies inro*a.rap[e
and^"ury,and cues the mle in pieccs,and throws ic \nc^ the
6re, thus ici^ many times between father and.fon, you
letpra^edothnor con^eby inheriura?, the.Cather-o£a
melting tender diipofiiiot) , ard the ion, ofafjooward
paflTtotiate diipofirioiu Jctnay be CL>nQe ofyou/thacaaa
here that are Children, are fro'Afar^, lanfl curbHfencj^biic
your {laments are meek), and render hearted, anp iwilling
to know che mmdofGod, though yeu kick agiinfl ir»
Ob ! ic is a happy tbing/or a King^tp be ihus^ ^y qu have
IfAany^ rhatbwufciliey havi^i^ojft ii;itlie,^ion4.clifAQ*
kbers, -they arc frownj, wdfMr\ ^f)4 S^Mj? Q^IP^' r
and think theiDlidlvjescooj9od.w,ccpvqrl[5l)^b^
(bar are below tbecQ, buc.how co^^tar}^ Js.this.cO' tbar
ISfiAAiiMa
*■■ M>
Muuu' to ijemi'of Cbrift.
Sixdity« But ycc fuccber, come and Inm wlkbBMli*
WBbf beyttfiutheft of al from cailii^ accbe wordaod
f peakiBR aril of it^ though chy pa(GoQ (houU pftvaS fo
farutothcovltiirayinaniDgerr yeclecknoc prevadj
foas CO fpeak evil of che word of God» or rail ac roe mt* |
niftert gSF God^ cfatt is a moft horrible and oirfad eftare. !
Lmher (*I cemember) hath fucb an exprcffion^ what is
ic in ehefetlaycs CO preadi, buc even co draw che very Ahl
ry of men upon tfaemfelves. This is m6tk horriUe^' wbeoj
mens hoircs go chus far^ co^oawayj ^nd tnftead of blef*^
fing God f6r any truth they bear, cbraileattbecmtbof^
G«l| and the meflenger of che truch^and fo Uafphemii^|
the holy and bleffed truth of God, as they did. And fo.
there are many examples in fcnpcure^ ateertbepmch-
ingof llgirl, they did Uafpheme. 80 there are many)
that do ^away from che word many ttmM^ and they
I^Jcidc agatnft the melTengars of ir^ but the truth i^ God
. loohes upon ic as blafphemy } you that catle ac the word
perhaps you fay iris not the truths but bow if ic prove
, io.^ thou wile be found guilty of blafphemy befocethe
|LordiiC the great dav« Oh f my brerliten, take heed
lofchefe diftempers^ but contrarily when you come to
^learttofChrift, come wicb meek Ipiritt. lamtbewil-
! linger to be the lai^ger in chis, becaufe it wil help you to !
I bear many fermons^ if this leflon be wel learned, wben
you come to heare at any time, come with meek Ipirics^ ;
and when you fee any paflton co arife, beat kdowo pre* !
fencly« Ic is an evil ching to have a fcoward, paffiooace f
heart againft your cfaild^ or fervanr, any pooc boy 'm\
tyoiir fimriy s but to haveaftnward^ piffiuoate heart |
jagainftthe word that muftiiski youcfoule^ and yonri
1 eternal aftatemuft be caftbyiOT this is a horrible tfajng : !
Know j^belovedj that die word that we fpedc is dbove;
you^thtxigh we be below yoii, aixl we iril be witt^
accoilnmfo, jiutknowtheii^^ fpeak iaabovei
yob| ind ihecefore it is an infinite evfl Mag for aay one (
to befhnratd^ and pal|oifiite a^^infldtti word oT late.!
I T i^'ii 'fc>
"*- r
4^*init9LumfifChnft. ^ 143
Jfl Jj2ii. 66. The Lord fpeaks of btmfelf to be the bigh}
and iofcy ooe. 7hm faith the Lord^ Veavm ifmf
Jbrone^ and tbe^Eanh it my Vootftoot, &c Then in
che laccec end of che 2* vecfet «4Z/ Atfe ibi^/i/ have I
madef bat t0 thk mdnmliHoo1(g, even tobimtbatk
V$of^ and of a contrite Spirit^ aud that trenAlei. at my
werd. Tiie nm diit cceflobles umy word, €hts it the
di^pnficion of Hean thoc ibe l^ord expe^ from you
when you come Co hear his word, noctoftepaflkmace,
and ftoward ac hii word. Faflion is excreim ^vil in
any, hen wbea it is ia cheitifcrtoc towards the liipeti^c,
diea is is wocfet k is Evil for the Husband co bepaflw*
nacecocheWife, bucworfeforrhe W^cobepafikmace
tt> che Httshand. It is Evil for the Ftreift copemffio^
nace coche Ghiid, Ifauc it i$ wocle to hate a Child iuu
WBTdcowacdtlMsPatencf. Anidfo^itisEvilforMaihis
€0 be frowacd rawacds tiictr Senytnts, but wori^e for
Serratictcobefioward towards thetc Mallifr* Sdtftre*
nrtoiManand Wife, if it be fo evit for the inferitin: to be
oaffionCecowaodBtbeSupectoilr, how Evil is icfortistci
be firowsd aod FalSodace igainft ^God \ And cfaerefbi:e
you dac are paftonaie^ Md frowacd, know chat it It
enom|h to be paffionate and feowacd with your boyes m
home, buctaikeiieiBdcliac ycm be mx frowatti whb tht
pntOckd, &x when you joome eo Learn of Cbrr ft, you
omft faring Heekne&« Well, chat for Merftnefs.
M^
X CHAP.
•«•-«
jH i t i ■« ^
->
'
I l> ■ ■! » "
tttrmrs 9f Ckrijhnuft behumhk.
I
• i
*
. C.HA.PJ i^xxyii,.
. Learner/ rf Cbrifimuft be hnmbkj and tb^it bu»^
ty£xplaimd '^fi}gvpingtba$\befekiLfalftbumilitj
\ : tQheauQid^d% .
LI T Yj wkb a Lowly Hcarc coo»* you muft be
humble in your. Learning of Chctft ^ as well as M^t and
foc^bac weinve dtf^ccs expreflioQf ia Saipcuie la the
33. of ,1^¥. a-verfe, Tea^ He Laved tbc ^Peopki cM
bkSaintf are in thy Hand ; and ti^eyjate dovm ai Ay
fFed i ^very one fball receuue oftby wards. Hxft n
thMp Huiptlicy of cbe Saints of Godt cbac come to Learn
of J^uaCfacift V t^bey % down ac che feec of Chtift, and
cbae cbey receive of bis Words. As. we read ( ye know)
cbac ^/iiri befocehisCooyerfion, he was faroiigbc upac
the Feec oiQ^malieU Ic Seems Scboilacs, in the cine
of che Jews face ac che Feec ofcbeif^ Mafters : and by cbts
yc)Uiniayknowcbeioeaning.of.cbispIace9 All bisSaincs
ai:e iii cny Hands : .^jsd tbey fate doppnai thy Vett\
TSmty one ihal receive of chy words. So cbac when we
C0me CO Leaf n of Cbrift, we muft come with humb>f
and fubmiflive Spiricsy and even fic ac cbe Feec of Chrift»
and hear his word» and be caughc by, him* Aqd So like-
wile che word of God is compared co che Kain cbac is
diftilled, thatfalls^ In O^ewt. 31^. 2. ^y DdStrim fikM
dr0paitbe%ainf mySpeecbJhal diftU as the V^n^ at
tbfe Smal %ain upon the tender Vierh% dnd aetbe fbom^s
ufon the (f raff: . Now we know, cbac Rain when ic doch
dlftiU^ if ic come upon cbe Mouncaine^ cheihig^ Moiv»-
caines, ic doch liccle good chere^ for ic fids down and
kfives cbem barren^ cue is che lUafon your.o^g^ iiif|b
J
I
Ijtamm 0/ (hrifimfiUhiiidie.
45
luUsateverybirreDy Wbjr? Becaufe Rain falls down
and kiv^es dieaiy M your low raUieitbac Che lUio falls
upOQf cbeygrow, ioyoucMtadows^ there you havtful
gcafsy ao^cofiUche^chc, becaufe the Rain defceods up-
fxi cbem : So ic is widi the word of God, the word is as
cheRain^ Obt That ic mi^cbefoupon yourHearcs»
Buc oow, what is cbe reafoo cbac many remaine fo barren,
nocwichftanding fo many fhowecs chey have had ? Oh !
They have Mounuinous Spirits, high Spirits^ and lofty
Spirits. But now you (hal havefome poor Servant in
cheHoufe, that is crf^a low Spirit, flial gee more truths a
hundred fold^ then the Hafter or Mtftrifs (Hal get ; or
fome Child chat is of a low Spirtc^ ihall gee more a great
deal then others chat are of a high and conceited Spirit.
The Tallies, chat is, the lowly in Heart, they are thofe
that profit by the word, they are thofe that Jefus Cbrift
takes delight to Teach, and fo he faith to the Father.
I ^Oiik, ^^^9 Vathtr^ that thou h^ft bid tbefe things
\from the vptfe and prudent of the world, and haft n-
l^aled them unto %abes. TboiS that are of loii^ly.
Spirits. Cbtidren, you know, have not that pride in
1 rhera as others have, fo cbofe that are low in their own
Eyes, chey af e fit to Learn. And therefore when John
cbe Bapcift was feoc to prepare their Hearts for Jefus
Chrift, wbac was he to do ? He was to call down every
Mountain, and make it a plain, that was one Work ci
^i'^tbeBaptifl, copul down the bills, ^nd make tbeeu
as pla\nes,and indeed, we are never fit to learn of Chtift,
til we have plaine Hearts, and Lovv hearts, and humbk
hearts before the Loid Jefus Chrtft, then Chrtfl loves to
Teadi us, for he knows chat Chen bis word will indeed
dogood*
Sgeft. Ym will fay, rTe tnu^ he humble when we
come to Lear^ ofChriflf bow k that? Whathu"
taiUty mu^ tPeJbew in coming ioLeartiof Jefut
^ .9 '
nt ■..■«r|ji lai) ,nj , I,, i^ni
wmmsesi
t^
l^mmi9/(yi0mi^U
1
^10' You«MjftlBM«r, jtflC (hff«»i»#c««M»lv
ifejiMf, tliKitvfiilfrbilAilHy.iaMK «W aM Mt ei>lM»
Itcifi lUct^ iff»d4>uMe' bMtaii^ i4« iMttitt^ elm *
cheA^ tfiaurthey ehit*3 tfiatcfidfe cIMigyriMcawcM^
«ceioofri^rart[iefii> tfieyareforS<hoBfts, andltaK
IMF, tnd f hty thkik ehent top ftigh tar thitih Tbi^ k §
firfife humilrf , Coehtnk£bacchoti||hfbex he hirit, imt
the/ Aoiild t^ coo htj^li toe cbee ea JbM
mortal Sbttfe Ihdeed, tc it a figtT of a Ib^RA Huof^ tta
fates, iVifdonieifcoohdghi fcrutfcrtfe poonA SiQiiliaf
tbifcongregattotikrroifry thtctfiemiftcri^of iAe6orpdf
aienorcoobighfoctbertico Icart, thofe efaingi itat ilr
Angrtr defir^ copcyhA^, jret kHoM^j that tbdii aica
i'dbieft capabte of chem, ehtmgb tboit Mtft * pou t u tth
tur*, y«, ihoir an jmic whom thote cbfb^ dq ««*
ctfn. chdfebighch:facf charchrAftgt^ ffand andadWii
ac, Ifty^ ihofearecningi chacdaeomxratfrfSorfjanrf
HwtdUji apprehttid chcSa fo, as thtn^ Of conoertuienr
unco bur ttlm^ k vnmld canfe titto JLearfi. cbem^ b»
maay peopfe, when they hex of eledkmy RedbnptioQ
aaoptioo, and Glorificacioil 8cc. Th^ thmk ckryh
too high for thetiL Nowkttoiir^ they o6tidefii dky Saia^
ahdcherefoeethryarereivcaledinGb&woitit cbttdKitt
rtaift hav^apatt to them 4f wdlar ocbetsy Yiea, chov
maift know thofc chtog^ aod ondecilaiid them at mSim
the biffbeft Monatch^ and Aegcwccft Sefaollcrtoi^ tte
Earth, Yea, Aodthoumaiftcom^tothc.uiidciaattaiBj
of (bote things ibaccbe Aqgels.admire«
, Secondly* And then there h aoiocher UKthaaAyp
andAaicinhut, forpcopkrtocoinaLtolL^am, aodwhat-
fbevct they hear cau^ctten,ctey think ritey mAoflC
ai^ ir at all biic chev mtift bekeve ic faicattfeical
ni«
*^' M , ^ ^ ^ ^ A^ f. > > — - - — - ■ 1 11
I Learners T^f^hfifitra^khimiU, . ^47
pttgbc, receive ic with an fmpHcite Faich, chbisahumi*
Ijiytftdtkco^kivir^ wd^clochdebftteclifSoiitoftfmi^
' in cfie loweft way c6ir pofTibly hi^ Sool can be debafed in.
Wecannoc ima^n a greater diflionoc co a ractonar crei«
rure, co an jft)iA*rttl ibitf cbtn thtf^dhactenluft fub^eft
his very confcience unco the opinions of ocher men^ cbac
ii, thacif chey fay r<v be«uft bdeefe it^ this isthemoft
abdminabfe boncugifr ibac p^lc are in tliac are under
AockbiJdi k Kkid of the Waore^ Si^e ^uponteopk^
tipqm ^MMf^ chi»i»a dilhonor chat the man of un pucs
t^poDoaen^ chxwbaceverbefai(b^ icniuftnoc be^iefti-
fOoed, tfMsuoh pediapi be is a baM fikhy adujiere% and
: miky of Sodbrny^ and Buggery^ as ibiqe ofifiem have
,Deeii, or a bafe Dmnkani^ ofWhocemafhivyec^hac-
i foever be fhal diAace, chey muff have cbeir Confctenoes
yeild unto k^ to venctire tbeir Soubanderernateftace
upon* This is a borribk bondagf , chac were noc great
befiocoed and drank wich cue Cup of Fornicacion,
loulddiink k tai|pofiiblf that men wcuUdebafe tbak
aiiilcMnce^ cbus far. Tou fhall have nuoy oicD» Aai
tbOi^ cbey have high chnugbcsofcbemfelves, yet they
wttlddiafe their Spiritt4inco the Pope, fo as co beleeve
as the Chucch bekeves^ And fo in TurUey We muft pot
f(»mucb as qiieilion theic Religion* Now fo t(f fut(f eft'
oucfdveS'to any cbing that is cau^ us out ofi the word,
this is a btfe humifky » the Lord^es u^ii lei ve to cxamia
wfaacweLeativ
CHAP.
1
h8
Letmers ^Qfrifi mufih hut^.
t *
'. ■ CHAP.. LXXVIII.
Layetb $ut the true bumitky of Learner j in 9iim
Varuculan. u ^finfibU of ignorance. 2«Qf
^nivortbinefs to L^arn. 3. ^ fmfible of the
authority (ff the word. 4. TatgheedofCaviXj^
at it $. fBtf mlling to heam alf the meanefii
6. Conte tmtb a%efobition to yield to the Truth.
7. Ve fenfthle of thy continual need of Leamm^.
8. (}in>e Cbrift all the Qlory of thy hearmng.
9« ijet not thy l^ooeUdgp^theeup.
. * * . * • •
QUEST.
NOn^ vphai k the true bumiHty Aatwemmjibrh^
with M$, to maigiH fit to be taujdrt of Jefm
Chriftf
• • • *
Anfw. Ic eoiififtf In mtny chingf.
Firfl't We muft come with a feofiblenet of ourora
ignorance, werouft comecobectugbcofCfariftascbofe
cbac are appcebcnfive and fenfibk 01 our dwti ignorance.
Lord. I am a poor, weak Creature, and caonoc undn-
ftand the things of God, and this e\rery one, nocooly
Eoor weak people that ace not Book Learned, butdbe
igheft SchoUars in cbe world, they nauft come in the
fence of their own ignorance. The Lord fees the choughcs
of man, chat cbey are vain } If any man cbii^ be knowi
ly thing, be knows nothing. And now I appeal unco
ou, when were your Hearts humbled for the un of ^pio*
nee? Ifpeaktbtbofetbathavetbedeepeftceacbe^aoA
I
^tmitUtji ofLegrners mberein it cmpfis. \ ^p
ifae flTtaceft oacural pares, can you (ay as before cbe Lord^
cheLocdkoovs chat this is che burden of your hearts^j
cbae you ace able. CO uaderftand lb Ikcle of cbe things of j
God, whac clofec can ceflifie, what place can wicnefs chis,
chat you have been bunibling your ioules before God, fos
cbe wane of^eknowledg of his wil^Tbac ypu cannociin*
derftaodbismindandMril, chit would befeemche wifeft
man upon cbe eaccb, cbe. greaceft and quckeft parted
man upon tbt earth. If a man havea Hccle quicker wit
then others bavt^ he is prefencly puiTed-up i perhaps
choudoeft know oiore then be that comes to teach thee»
what then } fhouldeft chou noc learn of him ? Indeed^ if
he were cocome co fhew hts nat utal pares only, then chou
mi^eft be lifted up above him,.^and refufeto learn of
bim, and tbisis cbereafoivwhy rt>any wil not learn, chat I
(here is fo much ignorance, becaufe many cbinl^hat men
qometoihew tbeiciiacural parcs^ (here wics and cheic:
learning,! but you are co know,rhat chey come to difpenfe
^ word of Chrift,and Jelus Chrift ceachech thee by them
and Jefus Cbtifl: is able cp prelenc mqre truth to ^ee^ he
may hint it to thee, and may bide fomecimes the depth
of theauth from him, and majNreveal ic to thy foul, per^
haprmore then to him chat fpeakpsic to chee, why ? be*,
qiufe this, is the ordinance of Jefus Chrift, a iid. therefore
though che things thou hearefl, chou doft undjeiftand
in a natural way, yet chou ate co come wicb'afence of
chine own ignocance, chat thou canft not underftand itii^
a fpiricual way*. .
Secondly, Another wotk of humility when we come to
Learn of J/sfusChcift is cbis,we Should come with a fencis^
likewife of oiir own unwocchinefs, to karn'to be taught^
we ihould look upon che truths of God as excellent
things and know, chacwe are unworthy that ever che
Lord ^ouldreveal himfelf xo ui. Have a high c fteem of
cbe excellency of Gods ti^cbs, and a low efleemofihy
felf,as uiiworchy chac ever chou fhouldell come co know'
^m^ A^xh^tfudatC^oilfcariot') faid uncoChrift,
u/Lmttrm ^ 4» r y^^A fU/tf tUnu wilt rpfue/ll ihv felffo U%
■iW4.
WVWfXwn
«fiilfi{^imfo t{« i9(^rlcl! Wboflce we^dnc ever iieft^
faeve theimfteriei oFGod and «teiml life, thofe 4k^
counTels of God th«c were ktpc bid j&ointhe hc^ukipt
the irorM,who are we, chacweflhouidlitfetMiiitatai*
ledtotts? I appeal unco yoU| wfacBwrreyoubefoie the
Lord, aduKwkdgiiigyooc onivocthioeA, tfaaceftryoa
fltouM bmt che rkb treaftirjr ofX^rods word revealol and
opened to y ou^ atid looking upon your {ehes as unwec^
ihyofttJ
Thiidlyy YouftouldcomeippreherTfiveaodfenffMr
of the Aucborky of Godt wonlj ascimc which it above
yoci, we muft look upon the word of God as chat wtikh
is above »•
Fourthly, When you come f o heace rhe word, cake
heed of|;ivtng hbercy to your felva to objeft ^nd ctviB
at ic. ft ts crae, as I rdd you before^ you have iibeny
CO examin che word, VaulctmxnwiA yntn for examio-
ing thhigsthachetafiighc, sstbentbleSereimjrdid^ and
this libcLty we give nien, to examin u4iac wetradv I
but, though jroubave liberty to examin it » yet nbtto,
cavil at k, but when you feardi, yoa muft (earch wirtil
ap bumble and fubmiflive fpirir, donoc take liberty to
matiifeft yoUr wic upon che word, if you flionld mani*
feft your wic; how you can ob;c^, mamfeft diat fone
bcher wav. 'Many chinkthemfelves no body^chey cao*
not o^ea againft what chey hear, and this is che ipedal
wk cbac many fliew, cbey chink to fhew themfelves cote
men and women of paces, by being able to objeft aga^ft
i!he word of God, and you uial fee abundance of prideof
f^iric in fuch, they do oocobjeft againft itto know the
jaindofGod: Such aching is delivered from the word it
' 1 time, I but roethinks chis was not fo deor^theiewas
lubc acofe in my mind, and the Lord knows Aere
ingldefire more then to know the mind of God
ould you ccHild refohre me. No i^jueffiesi ttaisii
wjy, but in a wanton^ prcmd, u bje fti ngw aytO
, chssiscobeajudgofthewQid^foyMkDPV
ir
l( isfiM^ "ti^M Miiffi^Uy be ajuJ^ efthi tM^^ ft iM ntd
{CBdMfofmen^ cocornetobeiiMlget oftheLaw, nke
kutn of giving iibnty t6a pctoiod^ and wkncon way of
iAfiUingac^lielrdrd. • ^ -^^ '
• fcfthly, Y6u IWbuidbe Willibgtal^e taughc by trie
ittesneft', bythemeaheftthactfatlfHeii^ed you before,
fChttft ij ah bumble teacher, heis wilHng to teach the
1 mUkxth^^^xA lb your hearcs fitoiild be humbre, ro be
iHlimgcrfletarhofthemeinW; i?itbe'ofac^^
yobr €hitd(houl cbnie in ah humb?b way, f Tor chat ycu
iiouldbe careful of,, co mamfeftafenribif^ dtflatice^ buc
I if the child'fhould come to the facher and fay; fftrll^, ' I
tHfWa riurt thij if riot ihe hjind of'God, yhn'fttotMrJbt
tate up your children and fay, Vha'j wIlybui'frtHiiS^
no, you fltoiild rioc defpife themekt^en*, it is a |A^ne ^a
proud^airc (hat do^Mfo. Or if a poor neighbour cHac li?ei
'^itytit-iM-G6ariA\^ 5hlifehfw him;
\houghy ou be greater ij} the world<h.en he, yec do nttc
defpife td Jearti of hidi,' Cerciiniy, nothing hinders rtiin
nidre frdm ktioWing' f H& ni\ntf of God , then ifrafitof
' hnifable hearts. And f ot this there R a iibtable i^Iace ,
hiylfaT{A>'f II. (S^He fafth in the forraer^ecfe thad
\Wilh righfepufneji be fhd judgkhepoor^ and reprow
^ with equity^ for the meekji>ftfjeear}b, and then follows
^ the rtieeknefsy The Wolfaifofbal dml Withifje Lamh^.
kndtbeLeopiirdfhaUie ddvpti'wltb tbe%id,' andtbel
\ Calf and the yomgLyon andthe^ failing togetber^ and
' piar^ for humility^ and a little Child Ooal kdid thett^. Ic
I ii a piophecy of f he times of the<5ofp«,that they lh41 be
' fo cogether that ii little CftiJd fhal leid tWenft Oh ! they
are glad to hear iny truth from God, though it' be from
the hand of a little child, this the Lord accepts, and fuA
wil be tauglit Gods ni;nd,chat ate thus humble and rtieek.
Sixthly, ConrewichrcfoIucioftroyeildtQwhatfoettr
God flial make known to thee,' chofe men & 'women Aac
come with fuchtefolutions as we read of in Job. ' 34. 3 i. j
*njai which I tee not. teach fbdunie^ ' if I have doneini- )
1
mm *
l^ml}tyffUmff*i^.i
maiiy cfaiog^ chac 1 ite not, ( am afr^chat l^ve iq maoy
finsof igooraixr, I^am'afjraid tixHi>iuft wx cKac glory
feommeaschoii ^opld^ft, bieCfufe 1 kioow^ffttk^ a^
chac which I fee iioc» .ceach chou ine, {^re I ao^ iriHiB((tD
gtw up my (e\i^c cb<^ wprd>kt ic be never fo JbardcQ flejli
jin4 UoodyL0i(}|here lyeiid to wbac<V€r4criiUu&;u iha}c
ceach me^ you iihat camplaio for wa v of kt icntrie^^ y«ii
c^nnoc u»(^f ftaud rp^|fly.i;|psMJff.F^ we twghc yfttialM^
peal coyouy have you come wich luch ayeeld t^fpi^ I
JUonl, herelamj >f^aeiknowxlcy^4e^^d)o^f|^^
tfiat t|^ye Mphiy feU'eb obey vJ>atipever Aou. wik uiffh
me*' We cead Tf" Cucb a Veloluciop as r^is io TJimdjxi
^falm 86/ 1 1» li?^!; me thy W4f^ Lord, iwtll
mall{in tbyirutbi Tbolechai ime teich cciCbluuonvh^
iodeedare fie co be caugbc by Jefui Cho/l/ And^^addf tte
Laccet claufe. JUrd ny^i^ f^fjeoft 10 fear thy 'name. ^
may be Ibme of y cu may . t^vft fUcb a dif poftcioii ifoc^
pccftnc, chac you can fay, .Che 1^^ kuows, iciiiDaif
|wrtf<)!|M>^pic(erjt,, ^af^UmCay^^.fbcU^jd^ljea^Wf,
apd 1 an|i re(blvcd^o^ walk Hi bis cru(h : 1 buc^ k>ok Co
cbe laccer pare ot the verle, ^ndrake. beedchcHi doftmc
iqiecbtt temfer, lay a Up, JjOfd unice my; heart cofear
cby wmei^ keepmy heatc m {uicii 11 dirjKiacioo, and
cainty) cben thio^u Ibadc i^i^ of C^ft
^ .
)
, Seyepcbly.^ . If. cbou wouldeft iearo, thou idhft be
J^uoibk til j(cacning in tbif, kaep' thy fell ftil fenfibfeof
(by cQP^M^r need: of learnmg wfaeti/tbou haft kaned
^pnithiog^. do. no(diink I baV^ enough flow, bqckeepchy
U]i Ril jl^nfible; tbac I have need of more. Tbac is a
Eroudfjpeecb^irimany.chafcb^^ Ibeyaiecoooldfo
^rn^ coere is no fudti prideasio Cbis^ 10 ooceicbeahkiieft
' It is rrue,chere is pcide in clpach^ and ilie like, boc cfaeee
ssDofucbpndevaiDiinceadieableQefii wfaeo meaciuBki
Ffymltty ^Lifirni^s mhere'mif c^nfifis.
liMBirelves toagood co Ie;irn, many wil be ready to fay,
tbey have DO pride id chekhearcsi, bailcbouaa unceach*
eriiklMiitclMcisalproudiieafC. . ; ,,
£if;hchly. In chy leatntng of Cbcift choti muft be
famablHh tbk? if choU bttt got any kqowledgi^.gnre
CHrift«tcl)e glory, attabucenoebingrbchy felff^oocia
diyquidcneC^ aiid paccs^ pot co chy isicmpty^ nOy Imc
onlyco^he'ceact^iogof Je(us;Chci{):. . t^^^ ,iiadft thipiA;
armmfandcicpes lioore able parci cben thou baft^ yec if
Chriftihouldliavelefcchee, thou Wouldeft h3V« been a
meer Xoc^ii0i^«rba¥eundecftood sbc wy ^tHm^UWt^
Laflly, The more knowledg thou g^ttttk, labor cobe
(bnmch cbe moce|iufBble|r cake heed kMwIedgdoch noc
puffcbecf upf here is a Chr iftlan Vbrth ris wetgbc 4a gokl
chaclSial i»crea(e in knowledgf aad^ inert a& in butnlHi^i
both ac one and. (f)e (ime i;tme. * A< k it with hi tret,
if U iboisldfi;row do^^iiHracd, ind not pr.<^[>orcionabli», ir
imidd ooc ftand in t^me of ftorme and te(npe((/&6 miny
Chrifti^ps, they gcpw, j^ knowled^ Ir but cbj^y ,do nofr
•ffow m burniltty too, but here uf^ ct)rriftian,fbac wilffaind.
m timeof ftorms and i;empefts, ^ha^^g^owes in knbvled|[
ml tn bumiiky top^afthe faml time^udwlsd^- p^^ up^
and diac! {htw% the ocGeUencyt>tkiiowled^. Ic ufk Gmi^fi
»pQQr, wejk fpirit^ cp be; put-up wi^i^^
dfeaches, 4mta toan orUndertft^irtdiinfe'^^^^^ be puft up
vicb knowledge knowledg pOff<d upcbe very Angsu
cb^reltrd, tod Chaf ^i$ c1)e ^e4t1il^umenc of the I>evtl,
thou dialc knbvir if thou ^ren .tbi<^.»tbou ftaUknoW^^i-
^^Wntureshtiibutani^/aithis f^ntetfty for the lovebf
taiowkdg* Knowkrfgiscijicc^lt^nc; ^dbdvcSry dangerous
it DOC fanj^fied, bucnovweacetolearnofChrift, and
cobefaumUeiowbacChriftteacbechm.' Orcainfy^ if
our k*%ovirledg pufi us up» k is pby fon co ui^ At if a man
eac hi9 meac , and afioon as be hath ratan or ilcunka .
^mn^,^ fwelt, be chinks wich himTrif^ what bach |,
eome ahco me ^ lam poyfoned, andifanUn bepuflfedl
kwwi±l^eftare. his efttceis pdvfon co him^fok is wick] |
j
m III ii w ■!■ ■»
-. *» ■* .
c^'^m^theiien^Marfip^.
1
;!
: I
1.
t •
_
ikotjwted^; iFheba pufftdtifo It ts poyfob^m hirtv; ftot,
wethac frt:6fefetb- torn ^fch rift, wc mttft kee|^ ()ut
hevts down, be oiecJ{.iod' WJjrm leiftm^, ^ Cmiftfa
niWk^ IbWiy |n titthing. . /
NdwfhffedlffcdKmji chaclbavepropoondefl, Ihope
tiOy ht of imgulit ufe id hilp^U to hear Vn^ny fci ftmn$
S/rithiitd^e'piSfet^tert ttrftmdyOu fearedotte. Atidthr
Iftave dbne^witii tbe cctthirrg crf,Chtift dSari^^
k. •
> ' u
. i.
1 a. i 'I
»\>. J
■ .: ' t ...
I $b!twtfctf«fd/K, jDlm, a. 6. i^atCbHpnacyb
' ^^"thhyhis eJedih^le., The text (icpUtineA,, and t6e
i •' ''tatty laid cfpen. ' '"
♦1 if ^ I "^ • J
.;■■ !.
TitCNr ttitfilext cBtng is cbe t'xg^'lj^y teacking 6f Chrift
l'^ "Cbcirtd oth ndt 6iUy tUChdofttiDilty, but exed^
' darily, we Aiuft look op Chtift.. ktid fee bow he teach-
Wi 4xKtt|)iki:'iIy, tfca>i$tbac which is held fOitbinthB
irririBi!uttthoti^ifa!Tibdttioi;ii;Tullj' ro afiocher Tcriptute
Add txflRiQfei;WbuiaifdlJ^W.'llbAtftllly, as a gteitaod
t^yfuUrgtrin^'fit,' I-fiavefoi: the pttffeiic.|>itchecf upon ao-
btheriexr, th^at dcftl^.fpmjpdi*^ ^M? patticularfy and
WU^'hoM fijrth this ttUth urito ««» T«t we ihould \»m
byChcifts«xampTe, and leainfc accwding uoco d>e«-
ainl^fe oftl^i Aj, aua that is iQiHc. ,,. , ;' - . . , "
i>
ni
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ti
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ri
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w»r'» t tt*'*v* '1
stS
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'• •
I
i. ' i 1 •
*« * •
•<■»
• •
/tk-Si^ '• *
Chr^kwr Satampk.
'*■ >ii ■•
i^
'\.
i
in him (that is, tn Chrift) ought
htnifelf dljo to WA,. tven oi k waL
Tb& t is, be is co cake JeTus Chrift cq be ao example to
.him io al his waies, and co learn ot hm in wa)r of (i|am-
pie* There is a^eac dhl of mifchetf done in the world
by wicked ex^nnples, weareieady co learn aknoft of any
^oe, bucof JefmChrift. Now my brecbrcn, the Lord
bach feDcbisSoBipcoche world, at forochei: grea^ends,
fofor chis amot^' che ReAfptrco outexao^IeaUMbei:
eicample$« tbacis^ cobeche grel^ceft example coa}!^^
the worldthacever he IhajU bemadeimown unco^ andco
cake awayirompeo^li the great eviloffoUowiiig, o&hec
rxaroples. Thereis nofuch way co curt tliis jjrQiC,i?V|l
that isinche world, Chac men gee fo much butt by evil
exiimpleasihthis^ for God cq propound another ey^
ample that ibal outbid all examples whacfoei^erj Ob^, It
] would be a very proficabje work foe us<0 Cake oft youc
[bearts from getting hurt by ocherexampIes,if I could Ob-
^ caio but this at leaff , For to weaken che power that there
is in che examples of che world co get hurc by, to do hurt
and fo as for cime co come you may bt able to fay, wel»
chou^ i have got hurc by wicked example beretofure,
yeclhope for time tocome^ lihal never getfo much
hurc as I have done. Cer taioly^chere are chouiafid cbou*
firnds in hel, that are gone thither upon che evil exaooples
cbaC they have feen befc»:etbem^ and they have been led
on tfaoeby iuto the wayes of deaths Now tberefoM this
Ibeoayeodeavour^ tppEopoundasfullya^IacdaUe^
exan^le of Jef us Chciu^fot to Ittoi of him esfiemfda*
fo as if ic befofl3)kioCalfe away al ibofe evil jsac*
<
V
Chriftk&KirEoean^
„■ ^ ' . ' i -r i
amples chac are ia the world : whac cad be beccfTj^ ttntf I
CO come wicU««n exampte beyxxufil exampler^ ir lonf
be ioabled chrougb' Gods Grace to fectbkexampMkiafi^
ly bsfore your faces^ I bope k (kal h|ve chac f^iwcr iippo
you, cbac ch is exam pie fliil go beyond a] ex uoplttf and
your*hearcs flial nor fo nducb^ cakeo with ocber cbing^l
buc you fliil (oliow Jefus Cbrift in cbe example *rtBc net
Hach gone before you. And to chis end] h^ve chbfeehif'
TexT, CO (oUow rbe f oinc propounded j and cheo^
fGod wiUingj I flul) tecume again co cbe ocfacr
Text. ••'■ '^
We ought to pi>al\mhee wdlfd. *
<
That blefled Apoftle Saint >bn, whoTe wordr di^i
are^urai cbe Apoftle in whofe bofome Chrift did leaDe,%
whoTe boromChriftlfty, and helikewife lay id Cbcift!
bofoniy for he was nioft dear unto him, cbe moft belov^[
edofal the difciples, of alcheA|)ofttesandbelaiewtir
deed much of Chrifts mind, and wai ful of love.
In ^he beginning of cbts chapcer, he dab comfoct tte
hearts of che Saints, and gires chem as^ftrong a proD for
cheir faith as any we have hi al chd boblc of God« Ij^
man fin^ webavean advocate vaith^ father^ Jaftu
Cbrifi the right cwr and be kibe [proftHation for em
pni^ but marke,before ever be would fpeak (ucb i word
cbac we bive an advocate with che faCher if we ^tn, fakli
he, WjF little children^ tbefe tfHngf write iuntu foujhs
you fin not^ cl>efe things, even this among others; that we
have an advocace with che facher tbat is the propici^rion
for our (ins, t write this very ching^ that ye fin nt)t,thic
ye may not fm, cakeheed cbac you do riot cake 'Wysi*
cage by chii eafin,chis I wrice unro yob^cbac you iin 110C9
and k is very'obtervable-; wbae abtitidance of cauCfdn the
Apoftle ^ives uncobeleevers,thii!chey do nor mi/hketfe
freegrKeof Godcoabufeic^afnd (herfbreclx>ughhe*Bipdi
reveal cht free pai^*of <Sod urChrift cocbeftiY,' AUtU
" r - ---
ihifik<mr:tx^lt 15 ;t
my ma^ docbiii^ wehaye aoadvocajie witbriie facbet 1
] !tl^|la0u^ 3v^^'%i( airooti as ever be had
({Kdceoot^ inis..bkiled Ooflrioe Ju iul of comforr^
^jkintbj^ iaicb bc> J^c do klfow thai we bpow pim^ ifw
iffep bid Commandemtmu Ac cbe firft verle be eels tbem,
lie wrices unco ^bem that cbey may.noc Cb^aiidaflbQtieas
{ ever be bad Hpioken of che fxee Grace of Gq^ in his Sop,
(akh be^ mreby we know chac we know fa^uD, M w^
ka?p btt Cbcnmandcinencs, cbe.cru<h ij?,,^we donocun-
decirand che free Grace of God w Cbrtft«excc« we keep,
his Commandemencs. ' Men n^ay f alk of free Grace, Josxi.
ctiiey do nocltbow Jefus Chcifl', and,fcee JGrscc^ if To be
they takelibcrcy thereby to bofnels, excepc theyJorep
bis Cbounandefneocsi .and then, a^ if he bad noc raid
tea^h-to keep men from abufing tree. Grace, In ver r^,.4.
hefau^ JHet&a^j^#Hibi»e|^^ and kecpsnoibii^t
CcmmandementJf^ ff.d,Liar, He.^vves th(^m the Lie to '
theiif ace* bethac fauhheknovv^s bim^ knows bim^wbac
kdiac ?;Hecha^ knows Chcift the Advocace, ac therigbc
band of the Father, pleading^Joj; chafe thacunagainft
himi bethac. faith he knows be is the Fropiciicion for
our£^S andkeepi not bis' Cdmmande^ems^ ,1$ a Liai^,
(Ret be ibat.f^^epetb bit word^ the LoveofS^odkper^
fdied Jh bim^ . Thac is^ he dechres. thacJie bach a true
jLc^re of God,' for true Love, Love char comesoip in^
d^dcofincerity^ it is h (b^ language of ( be Holy Ghoil
BatheGofpelcalled perfections oind hereby voe liiiovif
thatwpta^einlAm^.kdoy^otAet how this Script ute can
be cead^ ai^l y ec. the free Qraiie of G od ahuled*.
I And again, , I wonder b6w this Sctipture can b'^ read,
land yet cbiic we (hpuU not make ufe of our Saii^ificaci*
ipn, copcoveourJudilScationy and Co know chac we are
toQirt^, and CO know cbacChrift is our advocate, and
/_
* . »-
ilMMii
wS
ChriHkiUrExmfk.
I thepropiriation for ouriins. I fiy, ' FwoDdet bow ,]t if
jpombie, were ooc mens Spkio excrtiml^ waocon^ now
jcbey ihould read fucha Sofpcure as A% mdyi^cecbink
chac chey may not cake Agos of cheir SaDdificacioPx^to
prove cheir juftificacion. Hereby Ve kxiaw ctmrwe
knoWbiiti^ ifDvrekeepbisCommarrdements, and be that
faith I know him, and keepeth Dot Mi Commaudemencs
isaLtar, -wHofoever iceepecb his wordi tfae Love of!
God is perfefted in him. Hereby we Icilow agafa diit i
weareinbioi, by oiic Sandtiikation, we come to kdc^ ,
it. And now comes in the words of my Text. Ifej
that faith be abidetb in him^ ouglyt bimfelf aMifo fp
d^^{{^9 even 0$ hewalifd$ Scil urging the free Grace of j
God,' tnaking Cbrift an Advocate for us^ and a profAtia* :
cion for out hns^ he ftiakes that ftil an argument for oar
Sanftificatioh* He that faith be abides in him^ Ifhe'
makes but profeflion that be abides in Chciff, Is cbere an^
nian that fpeaks of Gods free Grace in Ct^ift, and fatth|
he is abeleever, and chap Chrift is his^ ifhe makepro^j
j fdfidn chat Cbrift is bis^ and he abides in Cbrift, what
' then ? Ht dugbt himfelfalfo to walk^even as he twk^ii :
Ougbe to walk sis Chftft walked, as if the Holv 6h(>ft
ihould fay, lec no man make any prorefllon, w^atihcy .
iiave inCeceft in Jefus Chilis', chac Chrift is theirs, chat •
they^are members of Jefus Cbrift, but lec them cogechef ;
with thi^ir profefTion, make cotifcience to walk &s Cbrift.
did walk, to live as Jefus Chrift did live, let Eis life be ;
like unto the Life of Jefus Cbrift, this is a very feafoo* j
able and ufefiil Saiptuce for us to cdnfider of, diat who* ;
f6ever dialbut fa/, that he abides in Cbrift, chac be tiadi!
apart in Cbrift, that be is a member of Cbrift, thiiis/
that that Chrift e)rpedt from fucb a one, that be flicyld j
live as Chrift bimfelf lived, be muft walk at, Cbrift*
walked,' tibc only dofomeaftiont that Chrift did, tut.
he muft walk as Chrift walked, his Converfarioi, die
tr^ftofhisWayandConverfarion, itmuft beldcecbelifr;
and Cot)V«rfacion of Jefus Cbrift. Cerulnly, Iftbisbr
cxpefted from every ooe that profcflech any pare ini
Cbnft» that they raoft livccs Jefut £|i^l Kvirdy. «
mafy ^ut ftany cb a flao^, ai we (hail hear afcenirards,
by chit time we l»ivt <moed< cb« Poiac, and come to
jLppiication.
• .
• Fitft, AH Ekt«)ii{i$, vc pattcjb ;df Boltoeff. . And
Seconfiv Ao Obllgttiod to #ilk accoi^iqg to th^c Pat-
tem. TbePattetnuJcrai'Ctiriftbimfelf, bis walking,
khChilQ: and bfi Life, bU jConverknoa. And tbe
ObligaiSbait it fa cMs Wm^. <)K^t VmSt^xawdSiA
Oibet^a^, fdttitiW t^rmeiiU whb tbac part
of die verfe at al> *HetbatjM^be alndstbmbim. Be
caafelcbofe only tbcft won^ to follow tbe affinmcnt
tfati wa» named ofit of the <^ber Scdpnuie hefoce,
bccitft it clwft i^brdt ft ft i&oitf fblly Xnd pafti-
CttUrlfiktddim; i#t( dttn^ {father* be<;kaft|
fwnldflnliifAlfliiitfcD^ki'faa, iodittthttttbeTe*
fMK iiMMrt«tly ItMl 1i» {&* this one poiai of D<i^
mhDv*
>> • ^
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■^ni («'^ />'.!♦ -'^^ >•«■ >J ' ' '
''II , .1
I
CHAP. LX3CX.
Doft. Chr^&mt mat Uve^tCbrift Umd, »#«
Inm ifee fattem df ibar Uwt, cMfirmedj and
*FifiafoM ef the fame. t. We have $uttmt widt
Inm. 2. ^odhvejftua/bedotbbkSon. 3. W^
.bantttbeS^ritofCbr^ 4* i^rifHaut oreAe
*Body ef Cbri/I. 5. They are part ^^futneii
ofCht^. 6. TbeyaretbeStottfe-cfCbrifi,
DOCT.
THic Cbriftitni that profefi tbnifi^tfft to ht in
Chtift, theyiBaftltTcts Cbrift ifi^^ tbe^mbfl
tMkeJef9»Chriii:c6|>ctbcPttfieaiofck^liflii^ 33m
if tt^ePoiotj They muft HOC doiy Jiekctre Iq Cluift«ii.
Savior, bat they mnft make him their PacttrOi .Who-
foever wonld ezped to have lefiuChrifttohcliif Sa«
Tfor^ fach a one moll know that Go4cxpt^ fromhiiA
that Jefat Chri ft AoaU be Us Pattern too. Every one
of as defires }efos Chrift to be a Savior to fave oar
Soalsj bot oow, boiv do yoa like Jems Chrift to be
your jiatteriK? Yoalikoeo bpaf-oT Chrift artlieSaviot
of the world; at the propitiatioa for yoarfios, lod dy-
ing for yoar fins, and iofgivi|^.of your fim. yoa lib
wdl^l^rorihlsai^ament!^t now^ how do yoo
liketobcif^KShtifttobethe^Patt^mofyOoriives, the
example for yoa to walk by^ and Hve by } That is the
point that now we are aboBt to Ipeak aato. Andas in
I this Scriptmte/o in many other Scriptotet we find Chrift
tobe asaPattem fbras. Infobn, 13. 12. verfe, and
loon. As here in this Bpiftle, fiiiothat Go&eL he
relates of Chrift himfelf ^ orooooadins hlm^ at «,
Cbri/i 9ttrexmnfiU.
dfc t
t6i
httan. Saafierbtbsdma/hedibebrVeei^imdbad
takpilmQatmeai/^ andvpos fit down again, be find
imioihm^ tigappnvriMlbamdmiUffm^ yecal^
^afkr, ondLord^ andyefof p^U^ fer f0 1 am^ If I
ibmymr Lord and ^Ma^^ mw wafhedfwr Veet, ye
alfoMtjbito vpafi} oneanctberiVeit, Ac the 1 5. verfe,
Tcrljwviffvm yam an ^ampk^ ihat wejbauld de as
Ibave dom to you^ Yoo mail follow my Example.
Nov I flial not infttoce cbc Parcicalirs to yoo here»
bcctnfetliofecivothiogi of Meckocfs and huaiilicy» I
Aal reftnre to the otkcr Text that wt «rc co go to again,
thoDf^ I IhaU iallafice Jiefc mdiveia Panicataiay how
we aie to wtlk aa Chrift walked, onl jr here in the geaer*
allflaeodofl thJa, that Chrift propounds himfelf aa aa
ExaapJe, for I have giveQ yoa aq Example that you
flioald do aa I have done to you. That thac Chrift
iaith d chif Pafricular aAtoa tn his, may be faid of al
the aftona of his life that are iraiuble (as we flial in the
Mening ftiew* whac is imicablej and what not J thac
dbfift oath gtveo us an Example in the holinefsof bis
Ufe^ CO walk aa he walked. And fo in this very Epiftle
die firft of 7al;ii9 x.^ •And every man that bath tbk
Uope in bim, pwifietb himfelf even asbek pnre. Ev^ry
man that hadi the Hope, that he (Hal hereafter be par^
taker of th( Glory to a[^ear with Chrift, and to knew
» heifhalDeknown^ and to be like Chrift, and fee him
as he is^ every man thac hath the Hope of the Glory of
Heaven, oCeternal Life^ forfo it is fpokeirof, bedoth
pQri& himfelf. How f As Chrift \i pure, he makes
Jefuf Chrift to be hia Pattern, he looks upon him, up-
on the holyneft and purky of Jifas Cbrift, and looks
how he was pure, he labors to purge himfelf a^ Chrift
wat pare* Thua you ke, how the Scripture makea
ChrifttobeaPattern.
And thenagain, the Apoftle %%VDX/Petec^ I will givci
foa one or two places in him. There is a great many:
Scrqpeuilesthacweaiigbc mention, but take two places
J
.1 ./
I from hirn^ thk fkft fc ifi i<B^. %. l r* VWevm ^., .
totnte yt c^Med^ becaufe Cbrifi sAfo fkfiete* f^rrwry
only dfttegeneralf^clittChrifflmhlefcti^m tri^^
CO follow his Iteps, fy chic chfs Scripture atkl my Tt^%
you fee how mralet ibcy are one utto aoodier. We
muft walk i&Cb«ift walked, fdfaiiK ctM A^dftfe^^Tbr^
GbriSihacbleft m aa e»ikit^ t^at %« AtoukT^ow
his fteps^tec we migbrM tktp by tt^fHi»Mi«akdni
fo chac from this expreffim b( folfoMfif)^ jCwIllr li#gi^
wem^ynDcechdtnmchfionii ibb ^ortf^ tMi wiMm
follow Chrifts fiepfi. '
Firft: Tba£aUth0a&foci8df6ui^li«c^iirellq^» Mt
is, every aftioothac wedbii a Aeptd 'Hell oi tlriMii^
oneof cbemj^Ifiy every^aAioBcliacady of fon dbdiji%
is a ftep lowacdv Heiy ar« a fcepcowaeii neaveA. fM
go on ia a coiirfeol tour waies toiiMik MeU or Vkt^m^
DOW i f you foUow Cbciftr fcq^syotf Wil ^astiujifjfifA
Heaven* *
And Secosaitty : Vt diuft foOoir Chiilb lleps^ we
isuft DOC only ^ fooMLone a^fiaoui. bucloUaw bim fbp
by ftep*
And Thirdly: ][ctto6eiditisnm^ Ttik ehtf way of
ouc life herej ic is a way cbac m V9if mttatt^ and wt
need be very ovafiullhofwwv walk in ic^wi oauft lock
coousfteps, andb^fuceiwetceadiirBbsvfDy flaps ito
Cbrift erode Uy as you knowiC t dian be igoioai a vv)^
,diac is very dangeroui^ chacifbegoraiNirymverfD Ucd^
ibe is in danger CO mifoury, if cheae be. any iMrli ia b»
way, he wilbefiire co raap Co chkt. And if aby base
gone bcfidre bind CO (hew him bis wly, ho wilt be fkoe
not CO go acnifs^ aodfaich be cbu goes befdre tim^ te
fure you creid in my ffeps^ chac I go bcfoee you in, fee
ifypugooucbuconeftep^ youmajh^l aiidmi(MC/»
So faicb cbe Holy Ghoft hece^ your way cali£e is
t Iding narrovf^ and you miy eafijy ga awiry^ and
J
foieyouhmnodoftlyftMnexaleicoditeAyoa in yonc
wly, bfR you have cheexaomldpf Gbtift going wicke,
ybtt g»JD Mi flWp»,foU«#itit fidpftf' : ■ > - ^'(^ : '
mChr^baihfMgtredf4r4*finilbefltfb, afm)f0Ui*fiUuf
W^Mew^tbwefimlim^; ' W« aie to liivtf tM ftiM
nte(i«icli9^4Chrin',c<)do«<i»fikia« rtiliigs <:$ii>M
«*«riMi«kMc|> wkfiJefijftChciif. - ^ ■ '^
J^j}.*tiury0UwiHfd7y L&rd^tk^hatjhatt hicoum of
tffthmf Wbaf, fnt^i^etPalk^a^Cbrip vMlkgd^ and
g^in^Mfif jiePff awd farifie wf fdn^j ivf Chrifi it
f$eteP ^Bbn>iiwkfO:(fMefafMfp(>m* Cre^tnta to ddl
we mbd Stejkffrana bkiid^ hcvo can vi^p00tf da i^tti
«&maii;a^CbHfiw(a^dV Chtipkthth^lf&ne^^^d^
CMpk^SonefQodbUffedfarewr^ Cbnftbadthe
fidbiifidffbc^od*beaddp^ngb(ydilyij9Mmy andhad
wofinatdUy n&niU^ tsben^Hempitreamti httould
fim n&Amginblmi andean mhe ableh i^aUias fifiH
f^ijfhmft^^ thmpMifibofyof be tt^aifY 4W A it
p0fl#Dlff
* *
Anfii^. Noir far the anfvret to tliac^ kcio^ythdt- ydu
nufmAt Ghrift yonc pattern and ex«mple^6dtigb fiHsH
be HOC able to attain Co the perfe6:ion of Chrifti as a
SeBbbr kriay^wrieeaftec Iris Maftec, though he be^ribt ^le
K»wffceafMllashtrMaf¥er, Bm be looks at the Cbpj^
aoi ^ib» aflw tte C^pp/, beeaufe hecannoc wi^ft fo
llNflKshisMtfterfcoppy, liedcth not ttirn his eye$ to
fi»e(tfbisfeifoirSchollariaiidfay,ic^i9#eU if I co^Id'
wtifceibvrell'arocltecsdo^ no, butheftillbddiaoeyeco
iKe coppy . if o Jeftif Ctir rft if our coj^, and \M are
BDliife^r eyes iipon him) and co make hiiti to be as our
nxmipie^ though ve be not abk to do as he did^ and be
aiperftftashewas. A Child nny walk with his Pa»
dn^ cfaoqgh he cannot go fofaft at his Father, he noay
L co»
^
idf. Chrifi 9Hrtx4mfU4
■ » ■ ' ■ ' I III. I I , , I ,
goafittbiiFaiheratkftft: ikiidixiike4»chi»»cne
^•UwodcofGrace^ ant^giUDeacofigtaciouihauc
dmigfiicdothftelclMwetkiiefechtttcliadi, jrec
fesbefiifticfelfcbeiiifift oaft ntle €hac cm In
iftcbiglieftcaBUBplecfaiCcinbe. Ifky^aflFiciou
chou^iieverfowcikinGcioey ycc mMtfem cto
ofGraceinchiscbingy chacthompi k be ibk co ^
ltccle» yecic will fo die bf^icftcuk and cfae hnhfi
ampleconcinttdly before ic^ uA it would hoc Ijoqg the
nile Co ic felf, eratheexampkco ic felft biic lebocs m
gee ic £elf ttKodie rale, and uaro cbe fstamfit. Wber*
as on Che ochec fide^ you flull find chac t auni
heacc^ choiubiiocpcophaiieaQduogodly, oedis^ one
chaclivafattiyaiiddviUyinchewoQd. fudiiQDechiBto
hedah welleoougb: ifbedochalweliat ocheo cbac be
Iweiaiiioagy becbioks, Idoafwellaifucbaiidfiiehdflh
I do as mudi as thqr do. Sorat wU pecmi^
pktjand look upon cbofe cbac ace niidec btm^aod iofaltf*
tiecb hsmrelf cbac bebacb ^aiuiudi as cbey, meedyditt
be may bk(s biosfelf io his* Tecucicy : whems one cfaK
hadi true Grace, cbougbnever rolicel^ will took to the
example c^c is above bias, and cbe rule cbac it about
bun, chacischeficft, due chough we be weakaodcaa*
noc reach chem, yec we muftwiuk at Cbcift walked; we
muft make Jefiis Gbrift co be our paccecn and cxai^a.
Fkft : Why fliouU we chink ic coo omdi
Chriftcnir paccernand example ) Why ihoukl
walk as Cbctft walked} Ifwebebeleevec^weaj
(usCbcifty we have union wich binit I oMl go no &s^
cbetcban this Texc« He likU faiib bt dMks in bim^
if you be a Beleevec and know cbac you fliall be faved by
JefusCbcift, you are inhim»you ace like coJefusCbri^
you ace made one with Jefus Cbcift, ^im are ooade
member of Jefus Cbrift^ and fliall you chink ic much di
ace in Jefus ChciA', and made one wkh Jefus Cbcil^ md
membiersof Jeius Chrift, chac you (houki ooc wai|c4
wrixm
1 6$
CinftwaUwD Tract tfthoeiverefiidi a dittince be-
eweeoGhciftaBdyout at diafrit between you and ocher
fiiQ^ kwcceaBQcbeKmacccCy butknoar, if you be « Be*
leevcr^ youareaudeooe wich Cbtift, vou do abide in
bin} yea^andycMiajpefoiiiade one with Chrtft> as God
cheFariier^ you Aoiddbe one^ or ac kaft Aalibefo,
indcheceCoreyottCDiAQoc tUnk coo much to walk as
Gbrift waHfiBdi Inchttphoeio J(^ ly^li. That we
nunbeaaaaef mtbMVJttbirartinfne^ andlintbee.
Dofttbouthmtkto^aiucb co walk u Cbcift wafted,
wbenas TcTusChriilpeuathaidiouimieftbe one as he
bone Wiethe Fachet^
SumUy: Yea fiiciber» Why flicuUfc thou think it
coomuch to have the pacceco of Jefus Cbrif c pcopoun-
(kd tt thy pattern, wimas God loves thee as hec kyves the
Son, ifthaubeaBekaver) ]o Jdm itf. 27- Vor the
9gi^\090hfom^htcaH{kh€lwedme^ ShalGodlove
ifaeeasbehyvesthe8on,and(halcDot thou love hisSkMi,
sndnakehka^y pacoem )
Thirdly: Y«^ fo^ar ^tboilheeft in Cbrtft^thou baft
the fpku 1^ Jefiis Chtift in thee^as that in 9i#m« 8. 9* k it
{jok If any man bofve n^ the f^rit of Cbrift^ be k
nmurfm. Thouh»ftOhrift8rph:ictD^i(kthee,toaft
rkM Mil tber^fixecanft thou thmkk much to have Je-
CO be m^de an example and pattecn to walk
Ebucthly: Yea, Yet furcbet than clHs. The saints ot
Goii as they ate confidercd inahady, tomake che ^
Qwefa, chty acecalkd by the very niaEiirof CbiSft him*
fel^ Uayj confideced as a body, co (nake tbe Gburtbj
thev ate ailed Cbrifthimfel& Ini. Car.ti.xi.V&r
0$mMykmu9 andbath mar^ member/^ and altbe
mmkrj cfAa$ wit bodyj^g many are om body ; fo
if^om Cbrifi. Chr^ k as a body that hath many mem-
km^ CbtUt^ What k that? that k the Church, the;
iCfaatdi^ cake Ghrifi as the head of it| and the Saints CO-
ioidKr et the hodv. as cha Church that makes u» a body.
1
' .«.««*«■
tmmt^tm
»m-m^m
166
Cbififi mnr txamfk.
dfiiiiomiperfotH il2Rheifabody:«iidQniiy fneaj^i^
noc niSlSmlyv ttoMi]^ k ii cmti chacbe muAhm^isA
bad tmtly members, ^% htf wa^apoun, iouc In .^peabtf ic
(tfamiffcicalbody^ andjrcck fvfkkliim, chtt Cfariftb
a body wkft iiMDy meiDbtR^diH it Uk^^
it tbe head^iid cba Salfitt die membtn^^ cbat clic^iiici,
caket4teih (X4k<0f9^ cogetbvTi ckep iar6lb.^9fifd |o-
gecher^isiktliiyatealcalkdOiim: MMr-doyoucbiDk
t( mudi tawalk asCbciic w«Ufl«dlj wbcMi ycuioyMl
cogeth« make up buuMrf Chriic i^
■F»ftly,'N«y fucdicr than duSrlfyoote « bdMvc^you
ate {Arc of ^ fi^tft of JeTut CbcUl, 3my ind tbeolin
dfJefus^Cfatiit, Ixi^B^.t.zi.AmdbaibpK^^Sm
tnda- httfafytnd^^ vim to be the bead emral tbtmf
»tbe-CbtiPtb w\Mi %i hk My, ^ fubitipt^bimtm
fiUeOtdind. Matke, lM»etSlKillikllildtDied»facrf
of che Church, ii ic much for w^mtk^kK^miimii
And cbch the Church ^cbi ftdMft^huBt&tt fiioAal
mil, itistbeftilneft^Gtacifl* '
«
^methfMtj^A>.Mfiiti^Ttimtke<k<my^p^^
quired of they are the mffengeri of AeClmrdtu,
tbeglory ef Clmfi.- ~ Surely, if we be dul glocy of j.w
Chtiftjtbcn oaali^ rmift be Idee the lift of T«ilwCSrift.l
/
. . „-, jfCbnftiDoii^Jmi^ a«y
bekonci^ ought CO be luch tone, « hit liie «w» ftc ««
cheglocfofJeTwChcift, cbK k. in bcfaoUiKof liitMfi
the beiucy and glocy of Jefm Chrift, obK wA «hi
waHecd. ■
tSiittly, Beleevett areche fpoufe nf Trriw rhit. i
theybi^Ehe fpoufesof JefuiCteift, they iMk lib«M
coafotffflthemlchretuKoJefutaKtf. HmfSMkmgf
i^^
(Uifivnr exm^kj
■*«*■
Hi< ■ I I
t6y
hU
boXaMA CO be popouMcd as a (mccecn co you. I mr o-
voa^ 10 cbe begtiiing of cbfspoioc,to cake ofFchehard*
. Ddtefk^focfomr wtl lay, |c is a hacd chiil& that we
DNiftw^lkatCbciift.valM, b^ ^Uaviace, and
mUi&cfafibaidiicfsof k|ai)d fteW jibucte^
fQDchac we fliould walk as be walked. .
• ^ f
Jffberiifpw^ an not fcf pilots Cbfifi. Ibt partuidarf \
\ k44 4iwn, And dpuhu cleared, andhow to fellov^
» ' ■
Y6Uwil fay. ^^ ppt do every thing that Chrifi
did? . '
»
Anfw^ TocbaclAnfweTf Thaccberearechceethiiigs
sbac we ace noc bound co do as.Cbcifi; did.
. Fftcftf WeacenocboundcoiollowCbciftiflchework
^ luB cxnnipoeeocys in his mtracks, chac is noi oieam
cb«w^ft0uViido.asMdid^faece«: .
Nor Secondly^ we ace^ioc bound co iioiJIiit w^ of a
aiediaco^y cbewockofbi^pfiice^ cbofe ci^ngs cfaac Cbcift
did ineerly %% a mediacor. and cbac wece pcoper^unco the
work of bis mediacorfli^, we ace hoc bound co do cbaci
wluch
V i 4»
Jjiat Thirdly) Ate we tied. .<^c M al cimis > to^f .1
cbe €9P^9 indt^dual a^ls cbap be did^ cbac w^<^s.fDaccQis^|
ofiodifierencyj nocacal times, bucwewalkas Chail,[
if fobe we dom^ke ufe of cbe. liberty isoA gives usai(
;^ri;ft did n}ake. ufe of his, cbac i^ to walk as Cbcifli
waU^9 Qoc to doihe faj»e i&dividual aftious. As W4
A 9
TniohA
'
[ittf^i)*(WrMl6.; WhMCIta^ftairiKtfeymittet'iit
fotOf be HrmcdcrimiiicotbciktoWucey rcheftrii^^
filicb) imlfoCaiig|^cliepeo(Wf tnd pceacbcdatheoiy
Now (bisdorb Mc fdlajr^ rhv everj^mitiift^c, WbHte
tnachetbiBtift f^ k marian »|iflfenDt ^orc, fci»«
walks as Cbnftwailied, wbmwc doauNko afr ofihftl^t
bercy if) fucb thiqgi it Cfatift dicL
Pl;^« Bock tint beftidthra fb|tcbetNf J 94
ilbeive/ then the vptalffefs of that arffitnent tbat
many hriw agai^ tWtrk^Air^ at tbefacrimenij
tbey fajff W0t Cbrififatejforfo it k plain in^p*
utn hoi^ver fftan) by ftjebr voksimmlAf^n t^ad$
itj bHt^al^u^n {fCbrifha^tdhkgefhiftm^cfa-
tnent wa^ataUe g^are^ fmchai^im Ihir tfa^
ufed at meat^ thatkcleer^ andfoihtjvfentcnin
tbatway^ now you faff Chrififatein preadfutg^
ypuai^ fiptb&and to that 9 tvby are yon botmdta
tbeg^hirttdtCMftjitMe. |
^fopm Now CO chac I Anfwer. I confefs^ tbac chk
tofflumMey if yoii cakt ic nMsriy frbm dte eximi^ of
Cbcifty , as a cable gtfturt^ ro prow tc ttbfcAucelf tmbw*
IUliou&jfiyocbir» I^i^ouldooimcka^E^wQilc^^^
imoct if dim wnejui ochar thing in k| only thw far
ic^bacbftrengchinit, cbacfciiiioc <iiialaiiii^ coiife aoy
t(AwtatilieXoi4ifMPP^».^»3Ai^ mevmm thu
iad4>f raaCbivcbic mivny bavt^ Can mt ulttoo grcac
t99«rmMewliai:WCODfnebai3bt iMdt cable i k Afwrtthac
tbete ii afimc. deal ^Edanfiser in iliac arffomeiic, for ftal
any dai;e co reafoo kHus, chac faeomfii ^ve ha^aa exam*
"j^inftnypore) chac Ctvift at the Ixxd^fiiiptper did ufe
w ocibaMy, coiwinoo gefti^ wtlhouldibiok weare
rbiaundcoiMapKireciavarentfeftofe cbenCbcvft andhii
^l^pkididy aiif wtjhoukl thiakch«CM baveabcaic
[i9ft«vecapce<SodsaoreihenCbriftl^^ andiMcedm
piiAilciflKbad) liay^ cbeteaJEMingaReriirii ownrJ
I
•b * • «. * •
(mrift our exulnfle.
i6^
kicetfsQiiiidni, Why) Becaitfefbtteitafecrtcinpl^l
dt aoeufiimii of CfariA wd hh difeipkifbr wmc of
m the way tine God would haww to be reiwtnc in,aml
vi4Mwtlmie diemmpte ofCbriAr foratbiogy chii is
CMM^ to|iroovetfaac acommoD ocdinary cable (^ftute
ii kfmlac ihe receiving of die laCFaimnr^
OVfa^ Yoa wilfif , fBmtukmisuf.
Jiufy^. Bvery 9odMrecmr aft ion dotb QotUnd iik In-
iM uk vftvc abktdiag ai^on, I flioufd chiktk fomcliing
oFir^ bucoeccatDljr) ^tmaAlonof Cbrifls j(icciii|[ac the
finframenc, ind fomewtiac Uicraniental in it, andic waia
Mdute ttet Cbrift did diooTe vacbcr cteDanocher^for to
fi|Snife*fiMiei|iMMa4^c^ ard indnc a^ weacc
b3uMle6Mlo«r(c(bfaras ktiad anydifiig inkfaaa*
amkb}, tofigntfia^iny ipiricual tbtng in k^ for now k h
ootMHmrentt That ic bad (oi^paKescoxnefironKfaat
fcttprare. Inhui^fj zz. icisbid^ miientheywtueactbe
liopiwrdf VbeLMl, (Aiete ii^saidiviilpm amoitf^ tberii
wto]hMAIt>^gtiieat'ft|lhac«4!iraMti w)irfry anunvchem-
IbMetWhodioiild^^tbii^tng, tfoacit^CbrifttoMthem
atraUe one AouM bsmy hiia, atid they beganso laqime
WHO Afould be rtie oaiD , and then there was
a»4nMKky ammg chem, Mio* tbouUlbe ({DBNeft^ jml
l i efa fi d t«iR>theiitj Tbe^^gt'^ftbi ^^itmkrnmrdft
LardfhipowrHmn^ ^Mt^heji it^itcir-tifeMnthkrUfM^
mtbanarecalledb^nefsBor/y butytjhalnatbefo^ burt
Us^Mkhgrt^Mfti^mn^ytfuUtbim hemswheifcxi^yiind \
ftr iCM ik^Avif ^&ei4btt'dMbyi«we^l^ I
er, be thai fmelhhm^fmmi w i^ tbM jBtfveib ,\
k not he that f$netb at meat f ^ut I am a^,\
Wi iiilf ifku m life Vbmjh^ks AmltdbrDa^inliefaitb, ;
i^ffdmMrth ym^t^l^ngdMig m my famkrhoA .ap* \
pamud unto me^ that ye maj eat aud drinks at nq^tahk ;
"*"
(I7P
Qhrifi (iuri»fim^.j
Tribe/ ofiiraeU Ttie 3a rverfefaacft cbfi<«ireH^c upwf
itytbac yc may €a( antf drtnk ai nky thfile in my IdngdpHiy
aodtrt mi chrooes;uditi!iiigcbccw]elTe Tribes of ifi»cL As
if Chriflrihoulcl fay,^ ^ my admittifig.o£ jviMx>xaBfV^
Ut9.ii»ii]gHrtci^nie,irh)sbafaiiipecoyDi% or^^gqir
ficacion co you^.of tfeie greac nxarcy o£ mine tom^^ ^mt^
che great happmefs cbaf yoti (hal ba«e>iQ my kiagdoCi^
and jcbatcbece you flial fic upon thrones. You now fit
with me here at my nibkfiQa «at and jdiink ««tl) fne^Me,
and this is to be a fippe and feal to you, chat hereaftcc
you (hat ik upontbrones iudgit^ /^cvreive criim of J/*
tad. So that when we come Co tbc<Lord$ Cable, we
mufl dofudi thine$as are futable ^o thac aAion, we
woiddbeduckuigvcbwn, and reverencing God chac wc
inigbi pc^y at thac tnftmc when 1 ebr hcead is gtvco iwo
ourbands, wheceas Ghrtft would h«vt4is4itctot:tioie
robe medicating on chegreac mercyx^f God cowanjs ju^
chat tbeXord hereafter wiljgranc co usco fic at Chrifts
cal>le in his Kingdom, t&d fic upon chrqaes iudg«ig$he
workU focio the Saints flul fic wpoih the cbrooe wkh
Gbrift judging the wocld^^and whan yoli ace ac ibecahkb
youaretoufetbacgefture cbacflioiiIdpuC'ycU'fQiiMH)
of that, So thac if ic were a meer indiffarenc thing, chac
wefenomocebuc^fignificacive, then ic roighc be ocher
wife* But this by CM way, co fhew how nr we ace OQC
bound to imitate Chrifty nocin che wocfca ofliia omoi"
poceocy, notinchewockofhisofiiceand mediacodla|v
flwiaalthingichac.acemeerIyiadiir«c«M[. .
«4isfb« « Now thecearedi«fechceeciilet|Co know h^
to^imicace Quiftifi aftkms.chac mayfeeoa cobe iai§^
^7^
I Ftcft, If iete ttichM aftJDiT*ttiar Cbhfi dk^ ^nd w«'
ibave ao ex4niple in Scripcure cbac be did ir, and precepts
may chink it co teliSi%K^^ certii^ly^ muft
imicice Chctft ; ^gc^che ordinary afkionsofcbe lifeof
Cbciftt ifyoulnvein/-Wbe(e»We^lo^clieintn Saip*
imiey yipupuid l:iefure to <jiot^<% *^ cben cake his
'niaaicefbcafea!f<««eptcce^^ * ' '
Or^ Secoildly^ If fa b< ae ac/y tifi«^ aaionchacbe
doth,' chough it fnay fecmto you ifidtffeMnr, yec if bis
enmplebe propotinded tb foiu if Chrift fliaU propound
! bis^aiqple.h>f<^; cbfeh;^ boiindfo follow bim,
I add fbbugh )^u dlci'kao# tiorGUteJrifle^ yec where you
. bave hit tmnifle^ propounded at ^ rule ic k rule ^
! enougb;
I Or^ Thirdly 9 Though checbin^lhould be never fotn«
j dfffcrentryec at mytitm^ if you'bif in (be fune eaf(p cbac
I be was ii^ tbac ir, if ibere be ^be fame i^ifob^ ^1 things
\ confideted i why you flioulddo ^cafwel as be fhould
I do iCy. then you ^re bound v lee che chiiig be what^c wil
I bethac Chrift did^ and if cheequicy of che thing be che
1 finne, there is che faine ceaf cm why you flioolcMtd it as
I wtl as why be fliould do ic, cben cercainly you miift do
ir« S09 asicnuy befaid^ there is noreafon why you
ibouldnocdochus as tbait whidi hebacb done. And
this « but only for che opening in the general of foUow-
iogtbecxaiBjde'of JefusCbsifty to make Chcifkio be
ourpacten»cowalkat JefutCbriftvalkedi. .. \rU i :
' ■ • • . . »«
1 «
i***M«iMriU
i^Ubmmki^i iiiw f
M i » m l
• • -•
'nil.
\ •
•J..
enm tiXXicit
Vow Cbriftiani artJ^fol^wChnj^ intbfi^akrat
/4fHrJepfibrirU^/rintm%f4rtu^ u ^e
cameimoJfys j^orld^ ^^Vi%. i^ To do the tpJXrf
i : 4idit>e ppH ^ 4?if^fiftbtr':9^
4b : IBt, 07« ^rx. fpirimal in^al bis convaftk
tion. 5. Ue walled VnbUuttiably. & ^
t^^ "Uiiifi^ in hk Obodiemx. 7. Ife wai
perfeB itt^if vo^. & ^ ip^m confiaM mi^
Obedknid^. «. . T^f^ofJkMfid in hktw^as
walb9^M^
, ... •
1> Ut ooit che maia chiBg 19 the peipcfi yet bt-
btmik
<iUEST.
tvbaididChmfii wbiitwMib6\ifo4s^wCMr^fb0
vo€ aire to imitate 'i
Anfio. Now die example of Chtift ro fiec ic out fiiUjf
CO you, tctta^ac work, read over the iicripciveaod
thtreyothiw Jbc lifeof Chrirc fee oik, and viae yoa
fee ofCtuiTcwbadi you are capable of, cbacyouoiig^co
da
IAt for the geoecal ooucfe of Chdftt life, you nnfi walk
at Chrifidid walk, in cbe geoeral coucfe of your lira,
(
I
<V>"M*«SS"
,e^4f^;
youis, and I Ad aOaaM in ioiM p4rtkuUfs> F<Mf (N
gcamlcMiifoof UfatbtcObcift wMM )!>W nwft ^Kr
Fk#: Ctoiftdid KopMrttliM «li« <m4 why lie W4t
bom, why bt canMiuoocht Worldly WH» Tiwbemig^
doth* Wiliof bif Fachvc, asdchftf b« mifi^ jinQieri uf)f
totbcTnich. Tbcfe th«SflcipcwrfeU» t« iiu(f cbe (wa
igtatteodathacClhiiacMd Mooimtliii IM^t for wftfchtw
.cifmciiMoib«WMkL; I wtHJirwthr<$«9ptMr(«£(»
thelie : In' ftbu 6. ?& faith hf» X mm* 4p»»-frtm
fkaimf not taAamfoun- WiU^ kit tbt WiU ff kirn
Aitfimm^ Hem 'n a pitctfii fM yiw I Qv^R pcpfi^fx
fetb, line taecuw doi#n from Uoiveu, b« <9me i^q
t^ W«»Id V To what End i {i^ to do qiine pvo
Wm, bttc thtf I iQighc ^^dmWAl 9f him ;b4( £eai
iM. Now do^yoit^ walk at Cbctft did ^ tliM >^
hit every one poffeft h» Smdr wHb ihii* Cbcift
(you may fayj cannoc come down inco the Wocld,
KtKbecaMeJiitbec bico cliew(vld{h«rb«in^dptbe
wBl bF Mm' chat fenc .bim : 6a Q9i bat b^Mc you inp
tbeirocid, tnwhacend? D(>y9lffb^^^wac<)nlyth4^
!yollmlgbtd•yowowawtl^ Mdn^beppiTvUiwiforChe
jiiefli, aM CO Ipote, asd play, aodfj^ t^wni Icthiji
! Cbc Bnd'yvlty G a dh a Cb fewt-yankfoOn world ^ Wa» ic
|nM^ii^9«(Mi mtf^dothe wilLofbim cbac (iriK you iicp
thewcWIdt Cbciftcooridarcdciiatcbaendwhybeicafne
I ioM rtM worid, : it wai, ibw hf ipiiN 4q (b« wUI of bui»
i dbai fieoe Wnk So Ie tkmlA be tU ypiir ai«, you (bould
ofon diiok^ WbfriMaeliiifbtf ^ U wpt ppcloqgfioce
IfineifMMbt b«cld« C»c wb9c Sn^ixic cM God^(in)(
niefiHcoClMwwUI If Cbctft jCliicby'jiFwafnpFicodptta
wm, iMMti kl(lta«a90ii«ailiip<« ^aktlw ic w«s to dP
«^L • WlMD#tflay«ii|iey«iif)a«eawaipcatioprr
of^lfiaiy£pcfwardii(6,wiUiiM, aod Aubborooeri,
^ayac yfMwaiUbKkfimvi* tb^.^omrjOkiU Qtf«^
r'
•^4'
ar^^te
A-'
iChriftpcofeffeshecaiM ineo cfaie urotld^ nocoodolb
own Willi buc todp ebb will oEhm :diac feac him : 4od
^not'tbitcheefid ii^<iod4idXMdiiie imoJcAie wodd|
ihac I fhoulddo1it^<ii^]iiV4«4>afe3Bioe5Mri)^«Ao^
God knowt/foFeh«c»ia^t)£«yiMfeii^^ bt^ »•
vcd fls if God Ttnc mt i^to the wocU to da^inine ^a
will. Moft people live a> diougb cfiey ami9 foco dir
world fee no oifhec «ndy budOi^thiCitbey fliught do
doneilmbftaH yiAir^4i<fes/faacIyouto«rfVwtti} .ilyoii
faeariny thing that if fatd, 'if yoU't}a?e ooc a wU to ii; ic
prevaik wich no body at al^ M^o ind WooMi pray io-
deed fcmcimci) tb)ic the wU of 6pd may be done m earrb
at itu in Heaven/ but'rheycake^kidsfiameiil lAm^ §fx
the riruth is^ they wisHi have cbeirM^k done^ Qb^ CQufi-
derthisyouibac^ceofwittulSpirk^ you do oo( walk'
as Ghrift walked, for he prof^et he wai bora to dliacend,
to do cbe wil ot him cbac
- And?henaQodiereikltbacliewari)ocaio, watcobearl
irfrhefr ianco the cnich» tht Script^oie foe ibii y^ b^ivti
injohnfi. ^y. Tothm end woi I Iporn, and /onUrj
C^e came I int0 the warldy $ba$ I fiwmld bear wUn^
unto the truth. When Chrift wai io danger of his Ufi^
he witneifed unto che cruchi be proMiM^ chat ifbea hr
Wasinchegreaceft^ianger, when he wai bttour^iffte^
then faith he,To chts eoi was I bbm^Sc for cfais ^ufecuna
I into che workl, that I flioiUd bear wi^nefr unco due
ttuch. Thus we (houkl walk at Chdft .walked* we
/hould account ic cbe end of our livei^ that, we flioukl
beaft wirtieff uncocbe rmth. • Doch God cidL otv V.^M7
ttme| CO wicneff co bit crucb ) * icmay bti we Uft 1^ m
fufferinic: whactficbe ti^> we louft wtlk w Qhiift
walked. Shall we for fear of daMK ficcray.€be.ccuc&
ofGod^ordenycbetruchof.God! Tbouiaiift wilkai
Cbtriftwalked> if«boubecalkdfoUiiowy/4)njpcoui
i ^fittaet^ and HOC only theny bvR'tudm wtwLqpucfA.^^,^
Chriji wrixmpk.
I ■
•
lift^wbentboutoaieft amohgft widced Company^ if fofae
yoQ lave there fooie among yoa who wil be railing ac tte
^lesofGod, and the Saints of God, and the Ordinan-
ces of God, what wi) you be afliamed of Cbrift at fudi
a cime as this ? ' Think on this Text, I n)uft walk as Chrift
walked, and Cbrift ptofefies that the end tfrby he came
into the world was, tliac he might bear vicnefs unco the
ccuth i So thou ihould ft chink at any time when thou arc
in any company whererhe truth of God is fpukenagainftj
Why (hould I be afhamed, I was torn for this end to
b^'ar witnefs unto the cratb* And fo thou fhouldft do
^iDthineaiftions) altbea^tbnrof thy life ihould hold
forth a bearing witnefs untd cfae truth of God, thou
ihouldft bear wicneis unto every way of God in the whol
courfe of thy life. Where are CheMeiY and Women cbac
lead fuch lives, as tfaeir lives area bearing witnefs unto
the tr&tht of Cfarift. ? That is th[e ftrft tbrnp, w« flioukt
conlider the end wliiy 4re werrborn as* Chiift didt
Secondly: We maft walkas Chrtft walktd flwill
fpfakbut en!y of thejgeneral courfe of the life6f ChrtftJ
wenofft do the wil of our Father teadify and cheerfuUy;
doifiewilof God^Ifayt readily ^ andwithcbeerfidnefs^
farfoChriftdidin9ytflm4o. wbidi ts a cleer Ptopherie
tfCbtift^ and applied to btm «n the new Teftamenc,
verfey^andS. Toeis/jkl i, Lo, Icomt^ inthenfobimne
tftbyVm^tnPprktmofmtf I deli^^t to do tby wit
Omjf^odi jMy iby-LMP k v^ithin fnyAjim't^ Lo, I
ctxne, i come readily aiOToon as evetGod did but intimate
liis wfl to hrim, Lo^ Icome^ ara) 1 delight todo tby wil^
<>! TiiyGod. ThusKftould4)ewickrChciftiam»hediac{
ftittiheabidethin^Kimought4iimfetfairoto walk as he!
wa%ed) chat iSyiffooffas^mrffhey bavQ the wil of God\
tevelMtotbetB, prdfiftlytoMfwer, Lo, 1 come, there!
flmildfiocKafgrea(deatof>fWr^ acv hale and pul Men!
aodWqmeDon lo 4ie ^wiies of dbedietke to do tbm^^
d^ ikiiilc^otiKrwife^ 4jieGe is « great deal a
»75
1
j_i
7 6 Chrifi ourexampU.
k- — -^ > r ■-)
do firft CO convince cbecn» and then to gcc up to. thckl
coovidtion, buc loc^ faith CbriH^ I comci and | de-
light to do thy. wil. Q l.mv Cod, yra, thy Law is
within my bcarc. Thus it Uiould be concffning os:
And ye kn^w tvhat if fatdconcerning Ciit\{i\\nJobn.4t.
34^ Jgpis^aiib^^ my mtat isiddi the unl of him tbut
fent me, andtojinifi^ hkwo\% It ti my neat and driofc^.
nerer did any man take more pieafure in hi$ meat, when
be is a buiag^y>. then I do to do tlfe wJ of my father, be
wanted meat at that time« andyetwaMiotbutigry, and
be toldthem he hid meat to eat that they knew notof
What wa^ his meaoe i it-Wis to feek the converfioa ^f
a pooi woman,(hat was thfe meateibat ihey knew not of.
Now is it fo with you /". Examinee a» yougoaJong^ do
yoB walkas Chrid wa!k^^i ?. are al che.da(ie< of obedi-
ence the delight of jrour fool, the J0y of your heart?
tsit your meat and dri&ifr*^ fctCh^Lft before yoii^ tjsi
never thuik.yoia.do aa Chcift did^, til you. come up to
this*
Thirdly- Chrift was in bis whole courfe, very dili*
gfnt in the work that the Lord fet him about. You
kiiow I be fcripcore faith, that U went up and dtwn io-
inggood* . la ^Math* 9« 354 There Cbr&ft went about
into viUigcSy.feveral cities a^id villages^ preaching the
^ofpel of 4bo kingdom, and healicig every (icluiefs, aod
ev^fydifeaftamongtftepcopletbe went up and dovBi
as 10 Iflikt^ ^« verf. 19.. When the mother of Chrift
and his freinds foufbt for bim^ and he had beenm the
Temple- difpucing. with the Dolors, what faith he le
tbem? danot yo^l4:u>p^ that l4nufi,b€ about i^fiubirs
bujmefi h and he wa§ but iwelvr yearea old. Here b
anexample for young ooesjbe dedicated bis yonogyan
to the ferviceof God wbeiibe wasl>ut twelve yean oU.
What faith be .^ doy<>QiDOt,know that I inft be aboot
my Fathers bufinefs ? he was dili&M fcop hkjFpuib,
wheohe wes hoc melvey eves old ^d CMCtfoMtyM
■ M l ■■■■ 1,1 T i t I, Mm m mh mAmtJimJJft^
i*li>Ti
y
Chriftwr eic4mple 177
yopogones^ you muft not !ook what yoorpUy fellows,,
do^ ba( yon muft look ac the example of Jcfas Gbriftj
if yon go to heaven, you maft be faved by Jefos Cbrifti {
now Jefttf Cbrift when be was buc twelve yearea o\i^ be
waaqQeftioningand asking the meaning .^f fcripture^
ye'a^ and the fcriptare faith, be grew uftintofawfwitb
Qcdandman^ Sothatyou inuft bediiigenc in ithe work
oFche Lord, take heed of ftaggtftinefs atany fucb time,
fet theuample^f Cbrift before ycu, yoo nMiAwatkas
Cbrift walked.
Fomrtbty, Cbrift, yon know iiow fpi(itual be was
ioal bisconverfatfoq, how heavenly and fpiricvalbe
wa"!* Iryooreadcbeftbryof his life^ you ftial find^
that he would take every advmntage, when he fpal^e of
OQCward ibingc^ro ratfe them to fpiritual fnedirations ;
made ^ie of the feed of rhe ground, ccnr.pared it totbe )
wordofGodi1iaf.was fown, and the muftard feed to
the kingdom of Heaven,^ and when he looked upon the
Sky, iberedfiefsoftbatinthenighr, made ofeofthat
in tfae fpiri-^uil way. And indeed his teachings Were by
«ray of parable, . r aifing fpirt tuai'med4tai!<icyns from ou t-
wardching«. AndxnLukgiJ^ i$. Wb^ri he was bid*
den to meat,, be was in ^irttual comnHinicacion tben^
he bad not fucb vile communicarion as you have 'at
, meaiea , at feafts whenyon »re . at a feaft, what ratk is ^
ihere amongft you? nothing tt al-b^txitber of the good
meatyou have, cbe gO0d <:heafi orelfe fame vile and
wicked communication ^ bur ^u Aotld have this
thought whi^n you are at table, {muft walkas Cbrift
walked) how did Chtf ft behave himfelfwh^n be was at
I meat f he was tb^n in (pirituat couAnumcattoo, So
\ ftiould h
Ftr»Iy4P7e muft W4lk as Cbrift walked^ that is, unbja*
' mablyy* we muft be unbifttna^le in ourconvetfai icnjor
[i<9 Cbcift^^af , In J^bti S. 46^ IVbich, ofj/oK can canr\
UU t " Alf>f/*P
^tm^mmmm^m^mmi^^* )■■ M • . -i ■■
Cbrift 9Ur exam^it.
mticemeoffim? Yon wit firj^~w« cinnMlky fo, "it»
jimpoifibleweihoalilfiiyfo, Ikutyoanuftfetbimlc^
fi>icy^oci by. way of at 01 plf, todltisootti^dtfficiiltJLS
yoytbtfik: ffWhsed) cowatlrfobtfCMeyottrtieighbofy,
as 60 coovfiDce ite» of fin, chat may be ; Bot k it ooc
nocloinpoflibleachti^for tarn to walk fo as no man
caocbar^echcmoffio, perhaps one chat Utcs in a fimi*
ly with cben may charge them with fomcbiog, bat thoic
that live u a diftancf to charge them, a mait, Ilay^
may walk as no man can charge him with fin. Jladbarj^
and ^\i%ahnh walked fo that none coald accnre them
of fin. liEideed none of the Saints can walk io^ bitt the
wicked msyaccoie them of fin, bnt who canconrince
them of lia^we (boald walk fo as we may be able to cbal-^
lengf al that are aboot .tis ; Ui^tme^tJiere are fiich and
facb (lindcri) yon may heare ftich and fiich reproaches
bntlectbatmao or woman come before me? that can
convince me of nn,tbe Stints fliould walk fb, that none 1
ihould convince them of fin. Ic is.a (hame for onetbat I
faith he bach pan in ChrilF, to waIR fo, as ifyon con-
veriiewicbhimanhoareina day, you may fee thedi-
(temper of his he^rt break one Ob, this is a (hime,
Chrift walked uBbiamably,this is a beantifal life indeed
when Cbrifiisns walk before thofi: with whom they
liave to do unblamably, and make the waies' of religi-
on to be ib lovely as none (halbe able to find fault with
tbeiD^ as cbey could not with Vuniel ( you know; they
did pry into Vaniely to fee what fault they conid find
inhimj buttbey coatd find no other fault but that he
was too ftrid; K> that fault let them find with us,but we
fliould walk^fa as they flipnid not charge us with evil.
Oh I : there is a^at deal of power in fuqh a convcrfati-
on to convince others, the lives of Chriftians ought to
be convincing lives, to convince them that fin^ fucbu
that they ihould not convince us of any fin at al. In-
! deed, if Chriftians could have walked fo as that men
} could not h«vt convinced them of fin, religfoo had,
JmtmttmmmtT-r
*7^
(
^aq^^omvfd tj^ienjc^a^qliii day.
.^
om paMcrp<;apd oMQpU if^ uiv vg^itUcf Qf oJ>edicnce»
la^ai&/3« $0 Ub^comexuj to fidfilal ri^twufnefi^
Chrift didfalful al rightcoofifie^y there vai oo Dan of]
cbelawchatChriftdidoQt {iUful9 be was obcoitotio
everything.
OiijeS. You wtl (ay^jrpe cannot dafo^ if not pjfflble
for w to fulfil al ri^bteonfwfi^ I but we muft make
Cbdft cor Patternc in that, there if nor the weakcft
CbriftUo;th.ac i$p but >yiocs>^'ac qniverral obedience^
uKiitisngjCeacctargQAifincoftnuh of grace, thou^
^ere be many.wi^akocfles^o aifpeatuoiverial obeflieoce
th^n to be able to dp great tbingi for God, and j^auke
tibernr in any one (Kin^* If, tb|M waft able to do a
thoDiaD4 ^^°V* mpre then ever thou 4tdff» and yet didft^
ajlow (Jbiy fclfan any one do, I fay,tbou baJS no fucfa ac
jgom^i^tipf tbe fincerit]^ of thy beai;t^ a* the weakeft
Chriftian^n U^e warld, cl)at failed moiecbtn tboi^ fai-
leit, and yet ba^ ai» ayrne at oniverfaJ obedieiice, and
gtVeanotWjiy tobiq^feJftnany onefin^. It U true, we
ace aliSnaeM, Il^utmatk^il Godly mac tbougb never fo
fcre^» yet beaUowcahim^^lf in no (in, but bis fcope
i/ad^ymciaatoniyerialobedience^ and tbifis to walk
a^ Corift walk^, to do al rigfateout aAs> 1 do fuch
andfacharigb^eouf aA, I^ butts there any righteous
zSk tbacXbavc not done ^ Imafl: do. that cpo.
Seventhly, . QciA Wis |)erfe& in bis Vfay^^^So (tio\x\d
W€* Ifi^t VeU u 1 5« ^ >e bdji in al rnamter of con-
^Bcrfofian^ hec4tif(situ mritp€n,^)e^jicbolj,/Forl am
l&a/jK«/pea)ungpf CbKiA9 we* muft be holy as Cbjrift
mkSjflply* loaTmanoerof Convecfatifw^ that- is, labor
lfii;^er&r AipnoEbiolyjaf fSf He tsxalUd (bebf^iy one
I.
"■•
.1^
»L.M I
^3^
nji mtfiExamfie%
chit bttb cbif bope, (mrgech bimrdf erra «s faeis {mttf
even ts Jefas Cbrift i^ pore, ^pc this jm^fHoi^ yen
^mjrians cbtc one'fcriptare more to it, beciofe i€ feemi
*hard. In 2 Cvr.y. !• having therefore '.tbefe pro*^
'vnfesjkerly beloved% Lettif cleanfe ourfehef from al fil-
thynep ofjlefi) and fpirit.perfeifkjgboljyiefi; in tbefeare
vfQod. yfe ttrtrfJ* tytnc at perfedion m degrect, as
wdtiTparcsj look to the top ofholioefs*
*tigbrfy, We tnuft be conff ant in dbeiJIence, be -wrai
ronttattrip obedience^ though there wis tnioy difficuU
'ttes4n*hfs way, he went through them al conOantlf.
And forthatyoo havearmoft etcetlent place, that in*
decd|)Old?-fortb iheparrefrie ofChrttito us in biscoih
ftaficyofdbedSenct.irtdthatiJjn^^fr. 12. i. Ifboi'^
'fore^ fkein^yaim alfo are compajfed about 'with fogreaid
ciaud of p^hneffei^ let wrlaydfiie every rt»4?fet, ani
tbefinvpbicb datbfp edfi^y hefettr^,^a^id kt usrtm mtk
patience fhe race that is fet h^foreut. Mark, what an
example inhere, that vrc muft lay afide every weigh^i
anyfbiftgrtiatiiifidefsnsin our CKriftian race, and
the finthat dorh foeaOly befet us, labor agatnft tbe iff-
bred corrtfprionbf our hearts, and roti the race tbatii*
fet beforem. Our lite muft be as a race, and we maft
runtniti^ andtboughwe mcet.virtth roanydifficultMi
andictteabirdTace^ yet we tnuft run and bold oot^
why To/ what mieanes is to be ufed to ftrengthcu^onr
hearts? atverf. 2. Looking unto Jefus the author and
finijher of^oitrfaMx^hofor ttje Joy that wMftt h^ort
bim ^ ^endured tbe croff, diffifmg tixfi^ame^and kf^
down U^'tbe-rigbt b Md of tbe"- throne of Qod. As if
he (honld fay, you Chriflians are inyotfr Cfaiiftfao con*
ver^tion nouGir walking m the waies of holyneff, aid
youarercmitin^rheraee^tfatieadf to eternal life^ but
70U ipe^t w'tc'h'AVany, dr^cuktes, many troabIe99 many
4tarcl things fn the way, Butyet be not faint, go on,
¥tin;ad9 neveirleave til you come to the end of the nee,
(
Why I Looking unto Jcfus the Author arfd Pinifher
of your Fairfi, vrho for the;oy ihjc.'si'as Tec teforr
him, indured che Croft, dclpiling- rhe fhame.* • As if
hi? (houtd fay^ Cfariflrhad a^ harder v^oik to go eHtough-
chah ever ydu had, Chrill mec with more diflScul*
ties than ever you did,' and yet be went thrctiiqh and^
eonciiiued cu the end, and now is fee down acthe Throtie
of cbe Ma;efty of God in Glory. And lo do youj^ when
you mecc with any difcouragemenr, cbnfider of the /by
chacisfecbeforeyou,. andpaischrough (he trouble and'^
difficulties Chac you meet withall, pals through rherh alt,
And then uifobn 1 7. when ChrifV was to go ouc of the
worlds a liccle before h5 wencout of the wdtltf vcrle ♦.-
faith he there, Vatbef^ Iban/efinipy^d the tvat\ i»bictj
fbaugaVeft me to do. Oh, this i$ t bluffed comfort that wih
be to al the peopleof God^^if they fhal be able co fay \^en
they are going out of the woi:ld. Father I have finiflied
cfec worlcwhich thou gaveft me to do. Now' chou maffV
count diy endtomforcable indeed,, thou maielt look up*
00 che face of death wkh joy i when r bou fceleft thy bo-i
dy gro'w weaker and weaker, andthe Pbyfittan dels CHee
tfacce is Utf le hope of ihee, and thou lookefP death in
tbc face, thennf chou can(V fay,F«her I have finift'ed the
wOik w^b thou gaveft me to do ; r hou didtt fend me into
tbewcridfordichandfucha work, 41^ in thy frrength
rfet Abdut fuch and fuch things,* and chough there was
.rtMBy weaknefftsandiailingsinrmy doing W them,, yet
ducougbchy mercy i4iave finiflied that wcrk-Si^hich -thoci
gaveft me to da
And here is another note by Fhe ^yv it is a^^ifr, Gods
work is a Gift ; fo that we are to look upon^ods work^
HOC as a cbingweareboundtoionl^,' bixasa €(|fr, as a
jpciviledg, ami fo to apply-our fiflv^s to the work, . as that
we may fay. Lord, 1 have finiflied cbe work theu gaveft
iBe C9 da 1 would apjpeal unto many of ;you, . that
ilKQV^diepcovideacemGodai«bef6techeLot^^ {up»
- . pofe
mmmmitk
Mtt«
^M^
iBa
C&ri9 9Ur EsfM^k,
_i
I pofe now vreiie cbc en) of youc cioiei lee ^vecy foap tfii
wqman trice chb SGripcure, and kjr kf upon his idl
her own bearc. Suppofe I ure^ co die^ and die end
of ray time was come, could I be able co fiy^ Padxr, I
have finiflied cbe wock which choii gaveA me co cfe io thb
worlds che wock is finiihed through thy mercy, diroqg^
cfay Graceil have finiihed the work as VauldmjiQjLlum
'fou^t apood figbt, Ibofue finip^ed my courfe^ I haw k^ .
the ^aiw^ benceferibk laidupfot me a Craom oflijitl
truly, ifcheenjd<>f many of your times Ihould cooie^J .
fear leaft many of your confciences, if God IhouU'b^'
piea(ed caawaken them, lyould eel you, cbac you are
CO begin the work that God calied you into the work! to
do. Many of you it may be have lived twenry, foctj^
fifty^ years, and you have done your own worksj and n*
m(hcd chem, but as foe the work tbac God gave jrou a>
do, I fear ic may be faid, cbac you are to begin diac
work. Oh, remember this likewrle« you thac are be»
ginning in the waies of profeffion^ God is beginning co
/ fee your hearts towards Chtill and blefled tS God fiir
' tbefe beginnings, I buc go on, goooincbefegoodwaie%
thac you may in the end be able to &y, as Cbrift, 1 bat
iiniflied che work ihoii ga veil me to do.
Ninthly ; Chrift was faithful in his houfe as 9ftf|2/
was, he was THE Faithful HighPrieft. So Ihould we
walk as he walkedf in being faithful fo God, and
CO men.
« Tentbly: Chriftfqughc che Glory of hk father in^Q
tbacbedtd,in7a(mi7.4./aiesChcift cobis Fadier,!
iMveQlonfied^eMtbe ^^EarA. So flioukl we Hrak
as he walked inchis aKo, jiimin^ac tbe^ocy of God in
every thing thac wedo*
CHAP«
I
• . -■— ■ « ■ —
*- * m
183
CHAP. LltXXIlI
4
Two^ftf rftinfarmet <Poini. u Of 'ttumiliati^
m t
APPLiqATION
NOW from hence then we may learn chefe c wo pore i*
cularUfet.
r Firft : Thac cbere is a ^Mcdeal of caufe of humiliry
incbebeftChriftiamalrhedaitt of cheic livef^ lee Men
and Women walk as welas cbey iaof yec chey hare caule I
CO be burbbled^Why ? Becaafe chey come fo Ihorc of che ir
pacterp^ the beft or Samcs^ Ahr'cwam^ Ifaac^ and Jacob,
and al che Saincs, Harcy ts, Apoftles^ and al the Qodly chac
evfcwerty I fay chey have caufe co be bumbled as long
as chey Iwfj bepiufe chey come qoc only.flidrc of r he rule,
bucflioccofchetrpacFern. W(ien many Rial chink chey
IJiare goccencpfome good degree of GodlinelSy and now
chey may ftand ac a nay^ Oh^ chey never knew fir is to
ibe feared^ : what Godlinefi .was» chou muft walk. as
Chtift dkiy Haft chou goc to ^by paccern \ co chy exam*
pie ? if nocycboujiaftcaufeof humilicy as long as chdu
liveftt chouihoiildft be humble foe chv fin,v.Ohj tc it a ^
viklipZlciDe CO cake off people from wing humbled for
their unsy chou fliouldft be humble^al the dates of thy
U&co chink t£ this^ chai: chou comeft fo fluorc of thy
ipsctem* • . .
APPLICATION it
M
Seaxxfly : Anocher life chac we fliould Jearn is this^
^diaccbeQoefcaiQly wcxaxmocbe coo ftri^ in our lives ) ,
ifdwC^chiogiheiOi Whatihalbeoooieof cbofeUen and :
" Co ^ Women \
^4
i m P
Mr
^^omen cliac we may chink be coo ftrift, and coo pcedifi
Wh9c needs there be fudi a for, canaoc pebple. be CQip< j
cenc fio livequiecly like ebeir Neif^hborsj^ and do as ctek
Neighbors and.otheir^eH do > dl^ ti^ocsirnal maoj rbe
Scripcure cequkes of cbee chac thou fiipuldfc. H^Ik as
Chnfc walked, thdu tfltmlcMc labot dd^ec up w the ex*
ample of Jcfus Chrift'i and co pis^ge^y ftU> even as
Cbrifcitpure, choumufcmake bjm to be thy patreqii
and dbfc chou cvf ovk df fmecikf^fk ^vii fcriftoefs^ furc-|
ly, thou knowefc not the way of Gody ic k a fign Godj
bach no^ceve^Ied^himfetfto^bee/ tM cbdisr baTrAp 1^;
nor portion in the waies of Godline{$f or^ pritrii^m
the Saints, chaC chou (Kouldft hffv^fach a cb6ii(^ ici;
thy heart, tTpe^iaJIy, if cJuwfliouidflre^tprefric'wl^ tbyj
tnouch, ^hattb9re'c»becooiuuch'ftriAlitfl^ 'MecfaipM
this point reay belp^infir «bi^ cenpUiiitdR, wlfae oeeil^
webefodrifti and cannot vk$ be<coneeHe todb ai^o^
chersdo, and as^ouc Neighbors* do¥ and lcne>i«^ afb^
iwardschou-wilebarveoa^Kcufi^ ifGbd^l GftlHiieeco>;
acctjunc, andaskchee, Whydidti^iiota^&oo todte? it!
cbou (houldftanfwafr, Lotod, I dld^lSi Itoifiy eebetsl dtf,i
vs^my Nei^ors4id/ yea^ andl^]?dktMM;^^iair Ibiae th
thetfs, Would^noc^ CMifll 9toft. cby^ mouth' wdtU this ? '
P(d nocyou li^in fvth^ pkoe^ wbece ytfu bM-focft^a;
SecfUQn preached^ to you> thSt^ yoii oitflLC:CO'\raft ai
Chrilb^alkedy »dr(^c ehd exampfeof Chrifc:be(btfe youH
I>dnutf)^uh0ac,'thii?b)y-Sonwa«eO'te j^ paccern'}
Oh 1 bow wilfiMn^d Womenamoutfat be feofli Mh
Cher day? andthdH^^Ibefbecbyotai'liCiibUiTez^
inedy(iiii?heatts$ and miike Gbrifcthe pacciff o of yboc
lives, when you arejibouc any thing tn Che woeM draft
bonoei'think. Would J[efu« Chrift do thus as I do ? would
JefmChriftbabave^iifnfel^iQ^ay-Faaaily ai I do^ a*
mongfc my Neighbors as I do } if JefusChcifc was co be
M cxadingt would. &e^ walk, aa I do)^ fhii Mibiifat %e a
^ghcy betp ,: ^ivhen^^afwaboftcoiy^bcngf^tar* «ni' cxnC^
di
rrr^ - • f - *"- ■-' — r
'do £bu5T.^cmj«r Kroiiity cJ^ypiu ?Few«jf« inpwts, and
j npf .ab> to f\pa piic a feyptute^ 'f6i[ , qypry tning, that
(bouldtieihe ruk ofalyo^ria^ioos^.wel biichere isa
ruletba&>wiUv:lp yoLi/you tHc.are w,^ked;, you orf^
w^ak^ ah(l catH'^Qt read the fci^iptucf, 9pd underHan^
1 tfajtigs ai yo\i d^flrPf y elmake ul^eof ebb one i\ji\f in y pur
1 convwCipop^;^ \^heayauateta4 ft^j^ aniddoxio? kuo^y
wh?Ltfp;(toV5tii»nKWH^ Wvcs, wJtiat wpu^d J^fus
CDi;t((doi|ilwli^9reu be were alive upon die ea^ch?
bow would Cbtift de^oieape faiiDfelf ? Many a man wil
ay out, do£h£U<^r(p:uVurCc];ct]^^ fiachand (uch cDings
and jte jwuWQofiiepQe^aAtwi^. .^haf. w.oi|Tji ^J^wsi Cpt ift
^P^ifbct w^fjbpiklijjfccb jjn ^6t\op as yoju are V M^jke ypiij:
«»fcieji^ vba}:, pe^di Vf^ ^f^ei^reinerpbei; thi? i;e?:t^thac
dataDideth inhini muft walks as he walked. ^And (hvP
I have dkMie wi tb the G eneral courfe of cbe li fe of C&ri fV*
<IMluee tbin^. C c 2 • 1. As
> I
•to
iS5
Chrifimrtxmfkm.
L K% firft, The bo well of Chrifts mercy fhoaUbe
par imitactda m G3d iflec forcb co b;.oac pacceroe, m^
mtflbi merciful Jt our father h merciful^ So Cbrlft
A^aldbe but pKcerae« la ^it&. t$. 32* There n
chebymr^tsofmercyinJefaiCdrift fet forchas t pit*
ceroe. T^^n J^fni caUs bk difii^lei Hnt0 bintj and
bjvicohiirwiiwitbmtnoi^ tbrte.diys andbjvi no'
tbinp ^^ ^^^j aid I mil not find tkioi a^ay fajiiw leall
t^^/faint in tbs vpjtyi He ftw a mttlctcade» aod Tbave
compiffiiaon tb;ai} faubhe* And in hn^^ ip. 41.
There be bad coaipilIt>QU^oa their hodlest alchoagh
Chriftv7i5 poor eooagh in the world* and they bid
titde eooaga to ty. of chemfelves, yet Cbrift bad coQ-
paifi >n oa cheir bodiei, for when ubrift came neare to
fernflile/n^ he fel a weeping, hf w$p: ont of compa(&<
onforthemiferies chat were lik^ (o com^ iiponjer;^*
BttC eTj^ially cpofidec the \sffe chat Chrift ted co
fouls^and in chac we fliouldimicace Chri^^Iiii^ give yon
ba; one noc^bl^aod faqa)afit.4cctpcttce9 chac fliewi cfae
abundance dfC^iiiE^ibn due Chrifthacb CO roub^ and
chac is, in Ltic^^ 6. X2.. There you (haliiaT^cheftwr
about Chriih feodinf; focch'his Apoftles Co preich. ' h
catK topsft in thofe dayef, that be vpent oHtintaa
mokntmm to fray and cMtiwied al tng^ in frofcr t§
^odn Vitti\t n cnipmiccec that ChrijI went oii: cq jgij^f
aQdc<)ti:tmi^alh^caii pray^c Co &od ? l/ITqatb die
bttidon ^ vhacirai co do die nex: diy diat Chriil would
roobinue al n*^^ cogecher in pcay erfai trk the nexc Wvxds,
diic follow in vecC i )• Anawbinitwxrday^ becaBidi
tobimbiidifciptef^ a^doftbem becbofetwdve wboml
'Sjibe Mtiid Afoftiet. Tfa^ "work chache wat coda
die «xt day wat to cboofe Apoftles, to pcovide oiinj-
fiiecifoc
jpoorbec^i
fioQ^I unco
chac wat cbe
Qf^ttji fig' example.
i
I
wockcbic be was to do the next dav ;. and as a prepara* ^
cioncpcbtsw(Kk, for che choice of bis difciples| to fend
chero CO preach foe che coDrerfion of foules, Jefus Cbrift"
Spent aj cbe oig^ in prayer. We ace caught by this ex«^
4nip>s CO have a high efteem of che minifiers bfpdd,
bowfoevec many people ticcle regard che preaching of the
Gofpely andcheminiftryofcheword, efteemingof icas'
a maccer chac mighc be fpared, buc you fee by che ^x^m-
pfe of Qirift, whac a high efleem chere is ca be had o che
mioiftry bfche word^for when Chrift vascoappoinc
midiften co preich^St chofe chac are ipinifters of cne||c^«
pd fucceed chem tnthe wotk/hough chey do nocfuccced
chem in noaicer of Aooftlefhifi, yec in matcer of difpenfa*
cion of cbe word and Cicramencs tbey^ Aftceed them. Now !
Cbcift4ooks upon it as a maecattfgreac concemmenr^in* '
£6aiucl^ chat lie fpeoc altheiHr In prayer before he
Aofe bit Apoftles to go co pceacn the word. Afid indeed
wrer flioutd any mtnifter be cboTej but chi>re (hould be
mudi prayer before ^ never (hould a people dioofe a
mtoifter^ buc chey flioald mee: cbgerhei> and pray!
iDU^f arid chofe roiniftert do mbft'goddji thac come
wi^ mkicb prayer^ we are caught 4]y ChCift'chus co '
do* '. ' ■ '. "* • ^ ' •. .^- .. . .^ .
And cbialikewife is an example for us that upon extra-
ordihary^oecafioti^ we fiioiuld be long in prayer* Wbef e<^
as Tome wil inftance che fli6rtnefs of cbe prayer cbac
Chrift ceadhech, whcnai cbac irbuea patttNTn^ <he feveral
he^ds of prayer } che cencomimnden^ti are bucfliotc
biit ch^conciin manv hofidredsof ducies, and fo that
Wbidi we cal che Lords prayer^ contains abundance of o^
dier ^jngV and when we pray chat which isconrained in
t2i4!tprayer^' and intarge it, chenWe^dopray according co
Chciils diredtion in^hat. Buc now here you iAve che
example of Chtti^ praying a whofe nighc cbg!(cber/ochac
u^ exctloifdinary occanons^ and efpecially, when ic
^ ooncemes cbe good of fouls^we are oomanded en concinue
Chrtjl Up.ex&flkH 4f^0frH»
•i
long in prayer^ alnigbc^ndcjiiyiopi^^fuv <
' Secbndljr^ ]bcfajicncx^bke]aii^ofCfa(ijOt^^ WttmA
walk as be walked to Ipve uoco bur ^oequi^f CbdHii
propounded as a notable exampje of jchitcwaodlPt^t j^$ &
ISi^tb. 5. 44. Qurift'Chcre lav|ss thja^m^v^^j and kit
tbeddRxioe ctec Cfartft ceac.b<i(;b cojoye our eoemieSi
And his e^^naple it fee (oi$b erpjsq^ll/ in JLukh ^3* .PH
Foct^e.wtayqiTcbejr a;ucified£ia)»Mpcayes^£<ir
^ive themjf far tbej^ Ifiow jsol ndfatii^ef ap«
> -i
9* .yd/i Chr^amfoUow hm^^buh
Umitatians,
BUciiovcocKivccocbenexcpanicuIirs M^ftfcW
of (lacfetaCii^ft is,co )bew,,wj^ai a kiiidof'MCttqi
Chciftis th?if If ^ ihqiiki ^pw, jiljid^cbe re^itoh of jCipHkl
rotoferGhriftsiKWtesa agaip^aloc^fpftccerqs yfiiKfi;^!
?ver, Ghrift is (ti^ patera foe cmic wayopg.' Ttee |Mf
lerecalconftdeca^ion^incbe e^fcini^les cljac jn^ iMlo^
jsac maltts exaiBf^ff • co be e?ecy poweritil tp dqiw pcOM
ifrecity tbff« aoe ^ipe fores 6fexa(np^s^ tbacaiepie
noft^ong ,^.pQCjenc ^^aniples 19 cne WQt)d. VM
/^hac confideratioKi chece i^ip eicber.crf rMc^ .vc.(kii|
ind4c ftiUy in Gbriaj co ^llow tum» apd quAe j^ V'
looucexan^^ . ! 1
Firft^ J
' ■■■>■■-■■ ■ I I I " l ■■ I - ■ —- — -■ — ■
€hr^ Mt e^ceMent Pattern.
Ficft^ The exicwie of greacmen^ is i vety powerftjt
I pie of die King^ men goaccordiog co the example of Rich
j iim^aiid>iioGb'OMi« evcsry one fuce thtmldve^ according
^GO Aeezample m gpeac ones, aal lold' yon befece of rhr
e»Q9pleo£wikrdiubr, totdM^htr oeoc ibmewhac afide;
' ^Mid fogreatooti^ chough their cxicnple beoever fo iU^
yet peopkwil follow cbea Now wilche example of
IBoeKORcrfopceraii, wbac then ihoukiche example of
Jtfiis Chcifllriiac is Gad bleffed forever, who rhcugbc
tcnosabbeqr co^be equal wkh cbe fiaTther, M^boi^cbegreat
Kii^B^lfifiB4^a|Kii/>i«lofl^ chegreacKingofhit
Gbmih yca^cbeKiwofiiatiotiscoO)* Jefti^ChrHI chae
i nsJbmgmh^tvsm \mM locfeac ffeacM&^aketheexam-
IpleflftJcfuiGbtifk
j . SmoMff TbcMOBple^fwitemen^ti^etifoefacofce
ifiaUiWed^ j£iBaDbeleacfied'aMi},akl'^fe'm^wecfamk
I ic good CO follow dieic example, doihin6c^ Aieh a one do
* io^ cfaibi$«o.'undetftaoding4nao, afid^wife mtn, and
.|ri»|0»Ms.wbaikhsdiidi ^ unelyif chtf olMmpletpf wife
■Mi^c Kbtefdlbacdixbeo^ia^ample of Jdus Ghnft
^ttdlO0tcberiatiidolDof dK<8cber« And irit iaidin CoU.
I ai^7p Inhm4rtfdf.Ae^dn^^{^tbB ^ed-bead y&dity^
Jlndin wb0lnarti bid'^tbe^ treUfkres oftrifAom and
J^ipi«4fl^/ *£btfie{)^9^ iitaabave cbe creato
•McblanoiHAig^ and .cbe fulMb oP the Godhea^ dwelt
JmlU)i:imfaifnif-:cfafn^^fiKeiyhU example k cobe fol-
\ Tbicdiy, The example of Good'^mefi^ cbac ufetboo
liaiMk>ir<d«ttdx, cfaecbiii agceat dealctf power- xnrcbe
tm/mifit^ (bfifeciMD^ci .acfiouQC- ce be ^gpod men. In
^4n^s^ 9a»;il|uir(t)wr i90ayeft^aUi^infhe vcrayerof
! MBfllciaiieftyipBmJIpitf andpowerful with men. Now
.jaiNiCiniampIefKK^ cbeDAvbat ftouid the example of
i J^^^fibftftte^^ocbeiBlthe'lr^ cK«
'Jho^;Oi^iai^6od» Jcfus.CfariftUii>biabe^Mtng^was'h6ly:
'. 1 indeed
\
Qfrifi M exaUtnt TAtem.
indeed lie ttrai boly froiivdie' very woiriby and io hii Kfe
hcAys andchacmf hk exampkbco bem%^ pRva*
Fourthly^Tbe eaiapktof fuch as have itlMkMitoiiiy
I doch roiglicily proraily aschaejuiopl^ofpaiaictforbciB
I Childcen, the example of one broUiec co iiiocbcr, ck
iXimpIc of kindredj achiki vtl bemdyco foHoar cbe
example of hkFacber, Qiy^acbn: didib, wil befii^f if
acbildhe^cbisfacberfwear, hewllearacofwcar, ifhe
hearbiifacbecfdKiiac good people, heWddofiEH ii^
fees bis facber 0:oar (toj^n^ bewil do fotoo. Tbaas*
ampIesoffucD ashave celatioQ co us aca4recy pcevakoCi
now Tefus Gbri ft is io relackm cp i% foe be v^aXkd^V^
rverfaJUngVatbert hftbonxMm^ aodbeisoiirfaRr
cber^ andwearebiMbrentogedierwichChriftsheisour
elder bcocber, be is our kinCmn^ «re are in die nCaicf re»
lacionto JeiusCbriity andchcfeforeweareroioUowlii
paccemaodexaoiplc. .
Fifthly, Tbe exaoipje of chofethac wt lam, dodi fofk
CO prevail mudi, ifcb^cebaanyinancbacwelove
we fhal be ready Co do as be docb^ and foUow bit
pie, love isa mi^cy drawing acgumcor, cbe ei
of fucb as are our deareft friends wetril foUow, wt inl
noc follow che example of our enemteti Now wbo do
we profefs more love yoco Uieo unco Jefus Cbrift I iris
! he (hac (hould:be axxe lovely cons iheo at che wodd^
^ more chen cen chouland, fo the fo^xorei filicl^ in CmL
5. 16. tie^4ir(>fetberLoM/jf,a0dcbeceforeliBexMp
pie is CO be followecL
Sixchly, The examples of fuch ai wedependmnch iqp*
on, and expe& co receive much goodfromy doeb naidi
prevail if we havedepeodanceuponwy meat wcwdfiiit
ourrelyesmuchcochem» becaufe weezpeft umdificoia
cbfm. Now upon whomdo we dqpend fo mudi, fiDdm
whom doweexpeafdmucb asfrooJerusCbrsft? bis
hechaciscobeourjudg, cocaftourecnnvd«Aitt% icii
heco whomalibingsincheworld iscowmtedbf tb9<r>
JL . dw.'
••'
z-^
Cbrifian exalUnt^dftern.
i^t
diti^kisiietfaaciscurSaviour^piir Rcdeemer^tod k is he|
ciiacivociire^diepftcdoQof oiu>riQi,aDd cherf (ore Uifex'-
%stp]R iliould pcevail more then any example whatfoever.
. foveofibly, Sucbkind 6f men as^te luccesful in chei^
uraieti iv^ ufe co follow their example a-ucb^ vben cbcy |
prol|)ermut?h in what they undet Cake, (heii: example is
made commor\ty .as a pacrern : Now che gcod pleatuce
of cbe Lorddid p^oCper in che haid of Chr i(h in^/^/,
^Oi. andcbe iaiV.. Ckcift hack gone through che great eft
irorkeschac everwai, and is now fee down at (he right
handoftbefacberingiory, audchrrefore his exan^pleis
to he followed abpv« aloe be tr« *
Eighcly, The example of fuch as are pcof cunded to
uabywhexs^ tfeat we ace taught to follow, that are, (I
iay) propounded CO us as examples by otheu, (hac we
itetafighc fron^ouc child* hood to follow -, if is be an ex*
Ample that wq fepxjur ftlvei, we aie ready to follow that
hue an example 4hac we are Caught cofollbvi^. that is prb-
pouod^dcousjisarule CO bur lives, ihac we wtl follow
fittiehmore. If^he Ptthpr (aiib co the Cbild, }qok co
£i^a one, and (ee what be doth, and follow bis Ex
ample^fbts pre va lies much ; Now the Example of lelus
Cbriflr is propounded CO us by God^ take in ihac thele
cdtifideiacioas*
Firft Tbac it wasone fpccial end why* God did fend
his Sen loco the worW, chat he might be cLt pattern of
beilineri uaco^he world, and ic was fuch an end, tbac
tb^ chat are Sociniws tc ts one of cbeir tenencs,tbcy
fay, Chiiftdid hoc die to ranfom us, co redeem us,
hue CO. be an example to us , dnd Chrift did noc
die to fulfil che law for us , buc co be an exaoi*
plecouf, bucnow^hey wroc)^ usabd€brift too co af-
firm chac be was only Ca^ buc furfcly ic was one cud why
€oddidXead.hkS€»nincoche World, riMche might be
apaccesn cotl die world o£holio«&j the Lordfaw tbac
bia word wasiMenoi)gb;i94naJleaLc wisTowid^^
tt««t iioc«iiov^ for bi«itacoinaiitKl meuaoi^ hf^«
^
> 1 11 1
191
Chrifi an eoccellene Tattern.
and gWe them rules of holioefey but faiii he, cogedMr
wicbmy word, andmy Commandi 1 wilierid my Son
inco cheworld> andhejfhalbe cbeg^e^c pacrern to nieo
CO walk by, now this is the end thac God feat him ipto
the world. ,
Yea, and Secondly : Ic is the; fpecial ceafan why th^
Holy Gboft did foiniptre the Pen-men of Sctiptur^ to
indite by them the life ofjefus Gbcifl', Why is-ic chat
we find thelifeof JefusChrif^y {o ptm^lually fec.ft)rtfa
in Holy Scripcure^by the infpiraclon of the Holy Ghoft,
iti making uTeof the Pen*men of Scripture Co indite hb
life ? ic is thac ic mighc be apattern and exampleto lis;
Nincbly: TheexamplesofchofechaC we find others
dofolk>w, is very prevaknr, when we fee an e^mple
and we fee a greac many to tolkiw thac example, vhca
the motlmen go in a way 9 the way thac dfioft men do 6#K
low, ch^c is ane^ample thac is mighty prevaleoc with
lis'. . . . ♦•
Objelt. I but you wil fayi ^Ht ffcmr to fail fcanc^
theexample ofCbrijl^ mojimen danot foiling, tbaibUh^
4erf many from foUomng it.
^nf(»% Therefore for char.
It not mofty yec multitudes do follow that, a gteit
many do follow xbe example of JeTus Chrift» all che Pa«
nriarchs before Chrift^ did follow what was reveakd
fho&ldl)CofChrift^ and Che Prophets^ ancTchtf Apo-
ftles, and Marcyrs, all chat were afcci: Chrift, did fee
the very iife of Chrift before them as a patcero, the Aptv
iUes, aod Martyrs, and al the Satncs, cfaey foltowed the
-exampleof Jefu!5Chri(l, and therefore. Is ic nor pee*
valeoc ? I biK you wil fay ; themukiciidei and the moft
peopleoftte world do nor. Truly we might ajknoft
vienciire upon cbis. Are you willti^ co follow^ co <b
cbac cbac moft people do, ftkh an example thac moft peo»
pk 10 cbe world do fblloHrl I, you.wi{ fay, cbac wej
Chrift an excellent Pattern. ip^
ilumkl cbHik were wel and fafe, now it mjghc be made
our, chac according radrisrule^you are bound CO follow
Jefui Chriil, only uktng ic widi fuch a Iimtcac]on3a,s any
larife man tn the world would, grant, as chm, I would
put it upon the moft people in che world, to do as mod
do that knows Chrift.
Renienabec, F^ft : Wewilnot cake thofe chat never
knewbiniy but che moft chat knew CbrifV. Buc you
] wilTay^ we wilcake chem. Wei cben rake cbofe thac
^tc the moft underftanding, cbac aie inli^hcned and* that
know tefus Chrilh
And cake ir. Secondly , wicb tbiiltmitarion, chat any
wiieman would grant, and chac is this, cbac lock wbac
cbey do when cbey are in cheir befc mood, wh^n cfacy are
t!N^c CO ;udg, as now upon their fidk bed?, and upon their
deathbeds, when they are moft fiC€o;udg what is be(c'
CO be don^, and chen we may vencure, do buc put in cbefe
cwoingredientS) chefecwoconriderations, and then w$/
may venture CO do as che mofc do. That ii^ take*men
chac are buc underfcanding, andenli^cned^ though they
be not Godly, you wtlnoc cake che rout of people cbac
know noc what they do, cake but che men thac have buc
undcrfranding. You wilfay, ifyoutake^he learrjedlc
men, weknowwhacchey do, Ibucchen cake the. other
ingredient, cake chele undericandiDg men when cbey are
beft able roiudg^cbac is upon their fick beds,8(^deacb beds,
when chey ;udg inlparcially, when they are in che belt
n^odj and chen you wil follow che nioir. For I vtK^y
beleeve, the befc underftandiog men, chough cbey have
nocGrace, yec.upon their Tick beds, and death beds,
Whenchey are in cheir befc mood, and fitcefc co iudg*
they do approve of che waiesof GodUnels, and they xio
wifll chac they bad gone iu thofe waies-K Now V^'il .noc
any wife man, thac would make chts a lule to foUoWi he
would choofe the malic underiuhding men,' and then he
Iwouldchod'e them out when cbey ace in chetr belt iic,
• and btlc mood, Ifay/cboole buc out die mpfc jyinderr
IP4
Ckrifi the mojl ekalknt pattern, -.
Ifcaodingben,, and cakexhem upon thfir fick bed*, tod
d^ath bed?, and cbe mofc mendo approve pi the waics.oi ^
Jcfus Cbrilc, and therefore his cxanijilc is to befoUowed^
fhus you have the feveralconfiderucions, of wban thece
isinanyEximple.chatmayaiake it pcevakm, andrw
find K CO be in Jelus Chriit, no\^^ then l?c usoiaicehiiDCo.
h^ our Pactern. ^
CHAP. LXXXVI. i
- •
further ^\eafony)^by we Pwuld iiijh Cbirtft cm
<PamrHv kf. I. Cbrift ktbabeji /Eram^'
2. Tlj>e triafi honorable ^vample. ' 3* ^HihtW
mofifdfe Sample. 4- 'He fs tbs mo{l unerring
Example. 5. In foUowing ofjPhrifi xre/c&iv
tU^atber. ' ' I
•:-:" • ' [
Tptfrthet Rfafont rhtt wil folloMO from chis^chac Chrifr'
J^ (houldbeourtatcernare. !
Firft Chrift is the bsft Example to follow; and « »
out witdom not co look at examples chat are below us»;
buc at exaropielthat are above us. ^ Ic is chat, cbat oou-
rifiiech m^nv t)eopIe in fecuricf 5 and makes them go oa\
in fucha duiand dead way in tbeprofefTionof Religioo,:
becaufe chey look at the exaniiples chat are below, wber^{
as we ought co took at examples that are above us^ not 10
pleafe our felves in chi$,^ chat we do more than others do
chataire beneath us. But to think. Are there not fome^
(hat do cnore than we^ tbar^re above m ? we are to let
before us the higheft example^ Jefus Cbrtft did lb.
Secondly : Jefus Chrift is the moft honorable exam-
Iple, it H au honorable thing to follow the example (^ Je*
luiChri'ft. ; ' •
Thirdly, His example is the moft fafe exampk^ tb^
i& no iuch fafety in following any example^ ai co tpllov
Jefus Cjir^ft, he isthe Aucheacick ex«impb, beis theph
rtMa^^aa^lh
Cbrifi the kfp£xampk^
fl^^y Exampfey ^ if tliefirft copy afof which our cor
piesfre^obed|au^n« y<?KwmeCUkbO'4W/0^1/(^N
hwCbriflp in r§. €^. ii.i. He is the ficft copy, the
Auti^eotick^fopy ) and after his copy a i other copies
arecot)!!drawi)^£pwearecaf<41owhiseximple. . |
Founhly, He is th^ mpflt Un^iting eximple, bi«ex-
, ample is wicftpuc ffrrosr^inche following ol: men there
Imay bedinger> yea^ qfgopdmsn^ in following cheex-'
ample oi^.m^acha£ come neer to the truth ffonijeciroesj
there is the greaceft danger in following their example,
andiodeed, chofechairare Godly are in theiiioft danger
by their Ei^amplc, yoip Godly nien,chey are pot in fuch
dingK by tte e?«mple of the prophan^ nicn of the w#rld
tdsy do nocac al move them^^bac iDAKe rhem loach rhsir
waies, to fee what the jr liveftare,, but the danger of Exr
ample, it is ininen.thaccoaie.'fiQareft tothac that is right«
As now, if fi man be traveUing» and there be divers wa tes
there are Come waies ttrip aren^ppoficp to the place ^herj!
iKgoes, thereisnadaiigcr^iatbeJbQuld miftaketbere,
but there are other waies that lie very near the way that
beistogo, there is the danger thathe (houldmtftake
there. . Or if we were going in a way, and look at a dial^
and wc guels at the time^ and^peihaps the d> al goes feme
what near, wichia hplfan hour of the rime, iuppoleic
were feven or eight a clock, and the dyal were fonaewhat
falfe, we might miftake, bu:nowifan[)an be going along
|8c(ees a dial two or thrle hoprs froiu the time of the day,
that would not d^ceiy^ hjmi a dy^ that is but a litde out I
of the way, may d^qeive hixn,but no dyal would deceive
him that were tufo or three ho^yre$ oyt of the way, chat
(koidd at eight a clock ftand at t welve^ that would not
id^ivebim* Soiiipanthatmakespcofef&onof.religion^
Itfbe feeama^ ??ry propt^ne, ^nd ungodly, and very
wicked, hecatesnptwhAchedochk he knoi^es he is out
• w the way, but if he fee$ one chat makes a profeiTion- as
wdbch|md walks very near (he rule^ this mans exaai*'
L 'L pie
— X
thrift thehefi^Aftem.
lemay be ve ry daDg^row. As Ic is a nocable example
bat we have inihe i . 9(iw^/ 1 3 . You may read cjie ftory
c your leifure, where therew4& a prophet 'thac God did
end* to propbelie again ft che altar that Jerthoam fct up,
low cbe Lord commanded tbis prophec he ihould «cc eic
>read ac che place, im Oay ac toe place^and the King and
Hs Courtiers came to him^ and would hav( him (oftay,
tnd eat bread^buc he looket upbti them as rutRans andne*
'er cared wbac chey faidjbut now chetecomej an old pro*
)hec, and profeffech himlelf to be a ptophec as wel as he }
tnd he (^omes codraw htm out of che way,8f he perfwades
he prophec to go and eacbead, buck cpflhim bis life
;hoi^h,foi: a lion met him and flew Him by the way as be
AreRc, becaufe he was deceived.1 quote it for this purpofe,
CO fliew,chac the example 8e councel of pr6phane ones are
noc very dangerous to thofe that make any profefiion of I
celigton, but chofe chac comeneer them, you muft cake
heed of them , lea ft chey do deceive you, by drawing yoD
out of che wa> / buc now che example of Cbt tfl is ooerr
riog,you fhal be fure chac you canaoc bedecerved in wal* [
king as be walked.
• Fifthly, In following of him, we follow the facha:
likewife, we follow che ex4niple of che father, foirvrfaac
wo^ke be hath (een chefacher d6, chat he hathdonelike*
wife,andweknow, icwilbeour happinefs in heaven to
be like Jefus ChridiSUrely then k muft be our bppinefs
here in this world cobs asiikejelus Chrift as poflibly w^
can. In this 1. Jobn^ 3 %. There che Apollle feu cue
the happy eibte of the Saints as chey ihal bo in beaveni
and makes it Cobechis, ThaC'we fltal be )ike him, and
{ee him as be isSB^iloved now tveare tbefonj ofQodyOnd
it doth not yet appear what wejhal beJifHt w^kjiow wbtn
beflyalappear^ wejhalbe like bim^ far n^tfijalfietiim
<nsbei$* Tbacisou^bapptnels hi heaven, chac HrcAal
thrift the heft Tdttern
197
ht like CQ J«fus Chrift,now mark wbac he Tairb upon t hiir^
verf., J. ^d' every man ibat baib thi/ hopeihbim^
pmffetbbimjelf. How > ^Even af be is pu^e. Eve^y
ooe that haih this hope, that he Oiai be like his
JefusCteift, and <bat bis happioefs in heaven Ihal be to
he like Jefus Chrift, he doth now make ]e(w Chrift his
patierne, r* be pure as he f$ pare. Would you tia ve an
evidence to your fouls char you fhal hereafter in heaven
be like cojefus Chrift ? th^t your bodiesfhal be like his
glorious body i and your fouU ihal be like rohim 1 and
that you fhal in heaven follow the Lamb whither foever
hcgoe$> this is an evidence, ifyou have this hope, you
flial purify your lelves even as be is pq^e, you fhal make
him to be your example.
And indeed, that » the very reafon why the holy
Gboft doth draw the .image of Jefus Chrift in your
hearts, itisj that you may have the Image ofthehteof
Chrift in your mind?. What is the work of Grace in
theSaincs, but the work of the Holy Ghoft drawing
the image ofjcfus Chrift in their hearts. As the Limner
draws the image of a man upon the table, So when the
Holy Ghoft Sanftifies your hearts, he comes co draw ifae
image of Chrift upon your heart9> chat is the work of
Sanaification. If you would know what Sanil»ticaLion
is, it is for the Holy Ghofli tocome and draw tbfi image
of Chrift Upon your heart9,^as the painter dothd^-aw
the imager of a man, fo the Holy Ghoft fanftifyi'^g the
heart,draws the image of Jelus Cbnft iipoii the heact^thac
look what grace IS in Chrift, there is the fanie grace an-
(werable in you. Of bij fulnefr we teceinje Qr^^.^ f^^
Qrace^ Grace anlwrerable to Grace, ihacis, a$ P^^c
to print,, andasina feale, or in a pi^ure, there is limb
!fbr limb, fo SanAi£icacion is the drawing of the in^ag^ of
Chrift to ourhearcs* Now if tWs be drawn in our bea^cs^
whaciak, bat^bacwe ihouMvfhew forth the life of Je-
jfos CbEiftiQ our lives ? And hereia indeed; is^ciie Glpry
lof aChirifttaii^ a- Chnihan ftioukl io live^ as be may
•«*i«>
ipS Clnriftiaks iMgbt t9heBx«»^k
hold forchtbe image ofjefiu Chri^,. that al tbat bd»^
hold him may behold JeUis Cbrfft in him, fhey dUy fee
rhicJcCufChrift lives in bim* Thiis we fee wetrt t6
follow the exanripleofjclui Cbrift', and whaCa kind of
example ic is chac Cbrift doch prefenc nmous^ totbe
end chic we may \ralk as be uralktit.
CHAP. LXXXVIL
Vfdj I . Cbriftjanr ought to b's an example to o^J»
2. Look^iipofi tb^ example of Cbrift abo^^ d ^
iter/. *
NOt^then, many Ufcs there inighc bemadeoFchb
poihr. As rbac chen thofe cbac are Gpdly^v Oirift|
isaneximpie co cbem, fo chey fliould be as M uiidec*!
example ( as ic were )co others, Cbrift reachech by ins|
example, and fo fhould the fervaotsof Cbrift, fcidi
by cbeir example as an under* example; Youfeetyj
what bath been faid^ tbac we cannot te coo ftdd, tf«e
make Cbrift an example, but I ftal not meddle aoy
more with char, pnlytakeinbytrayofufethis«
Firft^As Cbrift teacbeth by example^ and we moSk
walk as be walked, fo a} chat profels chemfehres cobej
Chrifts/ cbey mtift walk fo, as chofe under rifaiinajrl
look upon them as an example for them co waSc by.Tbe
cruchis, al the world is led by example, aodcfaenfoce
as Cbrift propounds himfetf as an example, fo al die
Saints ihould walk fo, as they may bean example coal
that cbeyliveby.lt is true, tbtey cannot beina qd MMk fc
exam^ttif Cbrift was, but Maty ace cor be tiMitidet«u
anjple, ^ac the fecond band, ch^ ace ca bt
Chripians OMgbt to he examples toothers, i p^
and above al^ choftcbacare teachers ought Co be exam^
plef, thofe that are fent by Cbrtft to Teach ougbc to be
Etaiofks^ and thir would lee uf into a great poinr^ boMr
alminifters, atxlfucb at would teach othetf^ fiiouldk-
faor to be examples of what they do teach, i. Tim. 4*
n. Lit no mandible thy youth J butbethouahexam^
fk^tbe bikeverif in tvord^ in converfation^ in char
fity^ inj^ritf in faith, in purity. Though a yong man
a yong man muft be an example to others. AndfoTit»f,
be is CO be likewife an example, cbe Apoftle doth pro-
powid littff cabe an example in Titm^ 2. 7 J12 al tUnjgr
flxmng thy felf a pattern of good rwVs ^^ doUrtne
foemng uncorruptnefij gravity^fincerity. Thus teach*
cnou^hc to be examples unto others. Yea, aged wo-
meoi mTittff, a. 3. are Fropounded for examples. Tbe
agtd women J likgvpife , that they he in behavior
4M h^omts hoMmft , not falfe accufers , not given
tonuicb voine^ teachers of good things, that they may
4each the yong vpomen toiefober; Sec. That they may
teach them u^thetc lives as wel as in any other way, rfaey
ate to be examples to yong ones. And fo al Chri^Hans
indeed, tni. Thtjf. i. 7. There the Theflalonttns are
propounded as an example. So that you wtre an ex -
4mple tool that beleeved in Macedonia and Achaia, in
receiving of the word. The Theflaloniani were an ex*
ample, by cbeir ready receiving the word, to al that be«
leeved in ^Macedonia, and Achaia, and this it an ex- \
cdknc example for townes and parifhes, to be examples
coaloaciihes roundabout them for cbeic ready imbrac-1
ing the word, their ready imbractng the word may be
pnqpounded as an ex imple to al that live neer them,vea,
and to thofe tbaclive fac off too« It is faid of the Ro-
mans, In %om* J • 8. . that CAey were patterns to others.I
tbmlkffod throH^ Jefus Cbrtft for you al, that your
fttt^Mfjfof^ rf wroUgb the vpbole world. Your faith is
fpokn ^ t|ius you fee the Tbeflalonians 8c Romans, are
^Qadeaoexami^ cootbecsto r<ceive the word, Oh^ it
■ II 1 1 1 1 r 1 1 III
Cbrifikman exm^t t9^ber$^
ic a bkikd cbiog. when ic ihal be laid amimg others^
io tht cownes about and &r off, whica mighty poiifc
bath die word m fucb a pbce ? bo w hacb k been ]p)^w»<^
and ceCpeded, and bow if Jefui Chdft fee up
I them ? Wbacanhonoriscbu to Jefut Chrift aodwhac
an honor to them, when they (Hal be ezampki coalo*
Chen of recehring the woid ) And fo you have iaVA. &•
xz. Thef e the Saipcute fas forch the ejuflapk of other
GodfymeOf ftilatfar asefaey follow Chrift. ^;a
and patume inherit the prcmife/^ k is a very oocabk text
be fer$ them before thsm co foUow chero.
I, but you wil fay, tbey went tofuch waiesai they
fufftsred much^ tbey were perfecuced, and loft chcir e&
cares^ andniay be were put in prtlbn foe cbbfewaiesthat
diey walked in, and ihal we follow them thic peifnpi
loft al their goods, and Lives and Liberties, and w^
fo mifufed in the world ) Shal we do as ijbcy did i Nay
we wil be wifer. Ye^ faith the Apoftleiahc dbcm foraii
example that rhrougb faith and patience inbertred the
promifes, they fuftered much in the wdsld, but what ■
tbeendc^aU they inherit thcpBomifie^ now they are
inglocy, you would be glad hereafter tobeasitey art,
and to be where they are, now (faith be]> do you follow
them, but it it through faith and patience, you muft be
content to tufter fooiewhat, before you cw inherit tbe
promifes.
This point would require a laige haodiiMg, how far
the faints Aould be exampks-ofocbect to boSd fbixhthe
word of truth, indeed there is much good to be daoieby
this, many times tbere may be BKich good done by thb,
when the preaching ol the word h^ utit done tliem
good, you may be a means t oconvect men and womeDbv
your example when tbey are not oonvttced by tbe wocd.
As the Apoftle (ayes concerning the beleevii» wifB,4liir
d0# thofi knQw>,0 vpife^ Wfbethn tbmfkaU^tkfhif^
band ? er bowdoli jh$H tnta^ Oi»Ma mbftfter tbm
*■* ! • ■ *■ --- * ' -I II II ,
Mttt an txdmfkt^ Others 201
>
I
fifobfave thy mfe i A woman perbapt cannoc get bee buf*
band co coaid co cbe preaching of the word co converc bim
chat way^ lee hec L»oi: by ber gctetout and holy exam-
1^ CO GQtwioce bit confcience. Many men cbac bave ra-
ged ac cbe profeffors of Religion^ yec when chey bave
teen a cooftanc^ bolj^fober, grave carriage of chek wivesy
and loving and obraient to tbem, nocwicbftanding al
cheic imcowardneb, ac lengcb chey have been convinced
in chek coi^cieoces^ furely chey have been in che right
way* And fo chilcfaen foe cbe converfion of cbeir parei.cs^
andifervancs of cbeir mafters, and brother of brcrher^ and
fitter of fiftft 'f and cherefore as Chrift is propounded co
m as an example^ {bwefliould bean example coalchac
we live by chaccfaey may blefs God chac ever chey knew
01. As cbece is no queft ion^ but chere are many in bea*
veo^chat bleis Gcxi char ever they faw cbe holy life of fuch ^
a man or fuch » woman. And ic concernes Minifters in a
moRi eminent manoer^ chey are co bold forth in their
Lives what they preach in cbeir dofttine, chac fo chey
Aiay be aiiil wtcnefs : now you Icnow a ful wicnefs muft
.be two, fo atMiniftermuft wtcne£iby bisdoCtrine and.
'byhJiLifeyCbacthe Wicneifcs may both agree. You
now wben chey brought witneffes a^inft Chriftcbey
could noc agree, whe& ooe&tch otie thing, and another
faith anochec things and when the Judgtakh, what do
you fiijr ? be faiebqukecotfitrary to what che other (aid$
thb wkuefii is ooc €ui : So when the Mmifter he preach*
flAoaecliiiig kithepulpic, wel, but wbacdocbtHs Life
fay i Ibty do not i^ee, and fo ic nevcc docb good. But |
Chen good isdooeiitaplacff^ when (he witneffes agree^
cbatif^ wberidie dodrome indie pulpk^ and thek Lives
and ampcvfacion af^res, AndtbeKfote che Devil La-
faocs wbK pa^Hy hecan,* if he camiot prer^tl fc$r Ktim-|
ttmtoftamA £ilAr dsiftriDe, be wtl Labor to prevail tly \
tWkliMs^ hewil Lakxxionufeflatiders, and f^rslenc^
dMBfopvofde^ cfittccbc^rftottlddiit^lccbfcbf dochiKxl
coWsLDciftrkka^ This is a gi^ac poticy^j
Eez * ot
X
■••WM^Ivabi
OPI
_
Look atChrift the beft exmfk.
■1
.ci the Devily tbac wbep cbece are chofe among peiopk
chac preach cheword^ and chetr DoftriiVB and cbetr Lm
if anf\¥erable^ co. raife afperfions chac they do noc Uve
accordingly^ taic we wt] pafi thar« Only do yoii foUoir
f hetn as cbey foUovr Chriit
{
Secondly^ Buc now cbe main rhiqg chat I intended for
th\$s and I wil cue off alocber things, and follow tliaca
Hcrle, and conclude this Point wicbtc, and cbac is, Tbac
if Chrift bo fee as a Facrern and Example for us co follow,
CO walk at he walked. Hence then lec us^Leam co look
upon che Example of Chriftabott^eal ocber»« and Kcduf
oucbidal ochec Examples whacfoevrr. You wilfiy,
you eel us chac we mud follow Bhe Example of good
men^ we mod noc fletgbc cheic Example i i6|
buc ft ill as in imicating Chrift : ic is adangerouf cbiog
akogecber co fleighcche Exampleof otbcc men, lernoot
abuiechis Ppinc and fay, we-muftMraUfasChrift walkedii
and never do as men do» You know chac place, la ;
^rwerb/f 2...ao. verTe, Ym mufi p^Ui^in^ paA[
ofgo&dmeUf Icisamighcy locouragemencandftieqg-
ibcning of one, ifyoufind cbac cbey do as Cbrift did, buc
efpectally when chinfigs are noc clear, cfaen oercaiiily tbc
example of Godly, Holy mea fliould be of very greac
power, except you be fure abac ihinps be cleav ocbecwife^
chen it ihouldtie aothing.wich you, buc only a maaar of
gdef, chac ocher men chi^arefo Godly ftouid go anocfacr
way, bujt if ic b^ a maccer of Ckincroverne, noc fodear,
you fiiould fufpeA your felves and be aftaid left you^
fliould miftake, you fliould cal in queftion your coofr
dence in macce(s of opinion and coocroverfie, I (ajr, if «
b^mac^rofcoDCrovedie, do noc nm away iridik p»
fencly, but if cbe exampleof ochecs be ochecwifc^ cfaaa
arc Godly, and holy laen^ you ou^ cogoovcr thinp
again and again, and be Jealous of jdqulowd Hem^ anS
IwillgiyeyouaScripcuce fork^ You know wlrfk cba
ApoftlefaUb^ in I C^fhitb* t M Thcrcii ja ^
I
iMk
ibouc mem IieiDg covered or uncovered, but be imkes
diirGonclufion. If any manfeeme to be contentious^
and wil Hand wrangling at tr. We have no fuch cujiome
neithertbe Churches cfQod^ Al cbe Churches of God
go another way generally^ and if men wil wrangle, and
befroward, anacontentiom, who can helpic, but, as
if he ihould (ay, you ihould have fuch reverence unto
dieChurches ofGod, that ifthe things be of meer con*
croverfte, and not cleer to you^ you ihould takeheed"
whac'youda And therefore, it is a mighty boldnefs
for any to run ptefently awa v with a thing, and never fo
much as to make tryal whether die Ob;eatoii<can be an*
(wered. Well, Cenainlyi this hath npc been the way
lof Gods people, we havenofuchcuftome, neither the
QiiKdi or God. Therefore this byway of caution in
matters that are not clear. Chat are controverfal, men
AquU give fo much to the examples of men, that they
QkQoid be jeatous of themfelves.
■
•■
'BHUtff mttheExau^rftbeWirU,
A A A A 44*^^ J^ftAAAtA
CHAP, LXXXVHI.
Ufe 3. *FoUot» net tije'Exampk •/ tbi vnrld,
fidtriw. I. Tbat^lmennsturaUyari^SMimej
ta Qod, 2. Often £o agmnfi tbar own ti^.
Vidlosp tbtvpotldkafmt of a CbUd of wradK
7. Tbt^fleriu tf Qidiiaepr are above ^nadf
ofjhe Wfirld* t. It m a figu of tbe raOttt if ^
Vtar of tttrmty. 9. Of a fittpirig Confi^ieme.
16. hkaniKfgumiati^am^oitrSittr. it.Thk
Wtrt to team the <Ex<aMAle of Cbnfl aa^ tk
Saint/. 12. It M agoing the exceUgncj of a
Cbrifiian, " 13. There it a liece^ rfwt fitdr
fljall mfcarry, i4>. It h a croffiHg of tbyprajnf.
Thy wil be done in the Eanh, ^c. 15. Itjyj
Siitt of om tcbofe Ti^me k not Written in tlx 'Soolt^
cf Life.
THe nexc thing that I wouU follow^ is, Tbac if Chrift
be propounded at an Example to walk by. Obcfaen,
bowvUe is ic foe men ta walk. i&sL cheExjunplut^tbe
world and wicked men, wlienas God hath pr<^>ounded
fuch a blefled EKample to walk by, for men to Leave dw
Example of jelUs Cbtift, and to follow the Examplei
Dfwickedmen. This very pointdoch manffefttbeex>
craocdinaty and dreadful guile that you wil brine upoo
your Seltea by following the Example of any touve
wicked: and know, that this Foinc and this Text chac
I have been upon, wil certainly (ifeupinjudgmeoca*
[ainft any that (hd follow the example ai any WKked
— , -^-_ . — -J55
$llmwttbeExmplrafthtW«rU^ 305^
Whacadifhonor is cbk co God^ Wdcq b« thai ftod bit
QWD Son CO be a Parcern and exampk of boliMfs for tti
CO waJkby, tbac we fliould I^eavc rhac Paccecn, and go
CO ebePatcecn of cboTe wicked ones dm you live among)
IJbirchA, to the end chat you may make ufeof cbiaEx-
ample of Cbrift, fo as fei ever ca cake away cbcf flrengtb
affile^ £xamplei|^dofauccakechefeConfidefA I
have many co propound co yoU| ca chit end^ tfaae yr[
/bould noc foUow cbe Example of men, foas (odcair you
from tbe ExampU of Cbrift.
\ Fuft/Tfaoufaeft others do foy thou fay eft cfaouiGreft
odkn do fo and io^ now lee this CoBfidetapon help
cfaee. The Scripcucc cabiis^ Thac alnoen nacucajjy^
are aaoA vfle. Sinful^ enemies co God feochr itv ibett
mmda sod inibeir Heaast this the Scripcuce eels uf« |
that al men in cbe worldf inibeic naxuraleftates^ tit
encmiei co 6od bocb in cbeir minds andiirtbctc Heacts;
fncel^, iffimenbeibnaaifaUy, we bad need cake heed
of ifae Eaoiupkacf mta^ What iial fticb a Innd of men
dttcanfaUeofoomGod, andareenerfairsrco God, Aal
dttfefae fee up at an ExaoofleibK oiff hvcs ? Tfa^ ma^^
ao antoec cocbac tampcacioB|; cbac we flMuiid follow ibt
faaBtpietofthemukictide, cbe generaUcf ofmencobe
aa Example,' tbe Strqpciiie faicb, cbac a)^ aMawcuaUy
ate vikyStsAd, and enemtas^o God.
• SMmdl^y As almen ace thus Nattically^ fdfUctais |
diawkiieriMfcofmaosHeaTCy a& very many, YeSi, Moft
men tbm^ have parts,- and underftandiogy . and yeo noc
{convnced/ . cbey g? againft cbeir own ligbc, I fay men of
Mo6 FoUm mt the Example of the World
Iagainft dncown U^r^ here ii tn Mftrec now co chit
cempcaciony fiitlliiotdoasocbecscbacarewifeiUduir
dedxaodtng, thicarefcholUrs^ and Leacoed QQeo > Doe
not they Icnow more dien fuch and fucb > Granc they do
fO| buc are you fucc they think ic fo in their confcieooei )
You wilfay^ furely if they knew otherwilie chey wouU
do othecwife^ O h ! thou maieft miftakc^ didft chou ^
tncotheBofomrMdConfcienctsofljearned men^ thouj
woukleft find in the night (eafon, what flaflies is in cheic j
con(cience$9 that chey go againft their Lighc. You wil
(ay, '^hy do chey not recurne chen ? becaufe diere is chac
ddTpcracenefs in che hearts of men, chac chough chey be
inligbcnedy and know in cheir conlciences chey oughc
codoocherwife^ yet chey wil goon ftiL Nowvikdm
S[oon afttr cheir example ? You wil fay^ how ii ic pof-
iblechacmenfliouldbefovild? Truly, ifwe knew che
^K^verof corrupcion we would not fo much wocxkrv
chcm^ but I wil give you one (aipcure for chis. In ^I^frn.
^i and chelaft. Tn>o t^powwjg tbeju4gnmacf(^odjdm
ibey that commit fucb tbinps are vpcrtby ofdtatbf tM
mAy do tbtfamthut bavepfeafure in ibm tbai doe Aem.
They know che judgmenc of God, faich che ce«» and chac
Acy chat do fuch cbings are worthjf of deatn/ and yet
they do chem^andhave pleafure in chem chac do chem^nd
can be merry when they come among their oompanioisi
^nd yec their confciences tel them chac dbofe chac do fudi
things are worchy of deach. Surely chou hadft need co
becarefiil of folk>wing cheir example, and aofwcr ch«j
cempcation when it comes.furelir itchey kftew ochcrvift (
they would do otherwife, buc now do I kiibw, but chac
cheir confciences eels them chac chey.oughr codo other*
wife ? you fee here,chac they know the ; ud^joienc of God
that they which commie fuch things ate mx^y of dcach^
and ytc they not only do fuch cbings bucfcave pleafivt
jp them chac do them* ^
^ ^* •
Him mt th ikm^fh ofthemmL lOf
• * ■ ♦
9. Whtt iijfe and atonuMbh tMagkltf&siaati
fbdakeche Hofy Bute of cbewcnrddwc the Holy Gcx
tecb fix^ And mftetd of cbeHoly Rule tbac God hacd'
fectm, cofecupcbeExmpkcfivildwichedwcecdi^oJf
tnecbac^anecieaiyroGoa, ofotie Whole Heart it wr
dean ai^ filchvy co fbUow hun^ atid tiqgkft the Eutiople
ofJduiChcSaL Oh/Whdcbocrtbkwictedneflis^tbiar
What haft diou beei^ guilty of chat haft fbrfaken i9i«
HolyRQbQf Gody ao4 the very tSbfii 6f Gbdi Holi-
iieff^ add haft fee up tnfteadof^ dw cbebafe L^ofa \
wkkody Uttiea% rikby, ungodly man t
CMftdirMtioHg ♦•
4« What fleUbdag it ic of cfae dreadliil amhottt]
fiOB^ife^' tiaai mm n in Gods Word, ac ^idi the
ikMiidft cfMittle } clMic iotmchftandf ng CHttu catiftiK
tuiba<ow*ttced€bacludiai]drurii MKtiiiat^ agahiftche
woird. yec cbou fliouldft rather follow what men do>
tear and crauble Moretheiuichbricy of the word of
that word by which thy Soul and eternal eftate \
ia&f^'GloAmiS^Med^todkvriak iodigoationfip-
onMpia«4W«iieoforfiQdi wkio^ WhattSaidi
^ifl, Is then no more'vAAoricyininy wpocdatwbtch
tell Aootdtrci^e^ chuwhen theExampIeof a widod
Wqis^lMKoaer) ibai^/houldliatafmdKe power to me^
s^twktiyAii^'ChttaliheaMthorlcirtotny wood) XMi
iit4leigjhcilfbfiibeauthb(iQr)QfGodim3^ >-'' '
I % * • » •
vijfelKft ^rtMr ^ ^{MT fin4 tH ^ co'«ecMl Life»
W^raif 6 ^t&e (iate and narr&wk the wajf that kaJkthio
^Life and fetP thertife ^dtfmdit:' JDf ow then whac im-
pudency is chis in mens Hearts,* when cbe Holy Ghoft
fltalfolQilafaelreifprdil.wonfa^* cfcR-chbtsaie but very
fevt tklc go in cbe Wiy ofecitenal Ltfir^ and disc moft pah>
pk f^ on in (tebcoad vfd^\ tod yac we ikal v^iwto
g9 ihtbe way cb^tmoftdp? Wiieachkfhal GQii\e<ok
fiwifiAio»yon/u theday.bf ^dgrmnc^ JUV^by didyn
^^a ijiiunband! Goch vKiies ?. ! And yat Ihal fay ^ Laid^
che&mft went tbac itay^ ahd cbe LotAflial stofwor^ Did
ytOu never bear inif)y wcvd^ cbac i he moft Ateniiotbc
way pf citmti Defiich, afid: chac few wtoc in ihe . wiv cf
fC^roiLUfiB^ ahd yMcMsdukFyiiuiKQait OhI ^^
ftrengcb is cberr/iq^^be Corfupciodi^f CBCotHairtl^ ibtt
cbey darefo boldly go againil cbe expreb word of €kxS?
Aod foe the Bcan^f le •of cbe r^uklfiude^ chac place ii
very remarkable chac we (hould never fcdlowche Exam*
Dl$9j^cbftnnilcic^, b^&»^r23-x* 'S^wjhalt^n
fpl^vfAnmWiidk^iAQfE/viU Tbo«»GiU€e4o|f peq)^
goiifi ^hh'tifpay^ «d (iH^lticiides going cbi^ way, fiii^
ch( hffcd^ chon fiMkrnoc f oUow'a Aulncode co do Brii^i
••I ' *
CfinJideraiAon^ <*
6f Anochef < cdKiTtdtfctdoli chac «it hdp; tgaioft ibe
{;cam()k of, men is this, TbM ic is iiMde.illSar^ciM
cbefignoEaauo ciiiciflhe)G|Bldo£.Wffacb^ lo Us.Mf
MtfJilfAace, and txie in whQin.^eJMo€e of Uk vocU
fibftis(beDfnl>rdodi.R4igne, kbiClgoes aococdiqgiQ
iM^oitmoocouvftof fbe. Wi^ld,^]^ you hawt
clear Texc foi;,: Ipdie'a of ^^/:2« fotbefiiftiVttieic
is faid, Wewere dtadinttefpajftj and finfr n^bmrnm
iimtf pafii ye pMVgd:^€crdil^J9 tbt omft ef iMr
worlds accordifig to. the 9rbwe nf ibt.famf
.ef the f^ tkti^Slirit.lba^^mf9M in % CMih$ tf
difobfdifincf.. m4m(nqf9pb^mvHM^,m9f Cfffmiftt
**"<^^w^ ■ ■ ■> ^m^mmimatuLi^mm^mmiJ^
F» An* S0f iJ^ exampk of the tPorleL 20 p
defirejofiheVl^ and of thimi nd^ andp^ereby^a^i
tare GhiUbrmof IVratb twn^ m others. How here it \
an argament ftf one cbat is deidki fim, of one cbac walktf
acecMingmthePciKectfcbepovireffofchc^ic, thefpinD
chat now worke^h ia Ae Cbildrm of diTobedience^ of
(Aie that isaCbild of wrach^ cbacdocbwalk accoiding
cotheooromonGQiirfe of the world. Tboudoft fchou
fayeft) actof ding, asocbers do, chou goeft according to
die Example of ocbets j tbou doft hereby jadg chy lelf
tobeaChildofwtacb, foricismadeangn of onethacis
Dead in fins co do.fo. As you know the fiffli, when the
Fifhes are Dead^ cbey are cacryed down with che fheam,
1 buc whtte they have Life* cbey can fwim this way or chat
[way, fo if indeed God did give thee a minciple of Life^ I
though the ftreame of the times, and the Exampleii of
'men go one way, yet chou ate able .to go anocber way,^
but being dead and having no Life, now chou goefl
accocdiog co the flream of the world.
Cmtfideratiott, f.
7. Another Coofidetacion againft it is this, Hfttche
thing!! of GodlineTs, ahd che way of eternal Lifie, cbey
ace MyftetTeSj andfupetftatucal things, they are cbings
cbat are above die reach of any man by Nature, and chece^
f(Hre men may noc ba made Examples in cbefe things, be^
caufe chey are the deep and hij^ things of God, cbey are
Htflrer les, and fupernatura 1, and above che reach of any
man. A^ how, do you make a man che Exampte of
^ arc^f Navigacion chat was nev« inftru<fted in the Attf
Yoiiknoiwicisamiftery, no man will follow the Ex*
ample of other men in their Trade, chat are not acquaint
tad with the Myf^ry of their Trade, Trade is a My Itecy ^
land f6 the way of Gqdlinefs is aMyftery, the way of
ererral Life it lUp^nacural, and therefore we OQuft noc
follow cliue Example of fMtu . I buc you wit fay, chough ^ i
^ ^ 9iMy ftery, and fupemacural, is ic noc.likely xhtt j J
-kv
GM wil revctl chem co fucd at arc ihmt^ Fa€% atii
abtltiitSf apd gi:«c Sd^Utv^ racho: abtn co ftnb m
ignoiaocjpooaCw^ure {jMi «»« t AnTwsfi^ N^ tbr
Satptittcljkkb^at Genii MrilHEcmleiiffn cipdKifii dwa^
fiabes. Aod God hacb choCen dut FooUSttthkiff oi cbe
World, CQConfoutidcbe Wifi^.andtfie Wcafechimof
ciieWorklcocooftxindtfaechutesch«Cic«iiH^^ Aiun
IMiedeb you coofider chiictoa Rule ^ j» Che iwoff of e-
C<mal Lire a<e fupetnaciitalylo cbe Lmldoch hoc oUem
ebac proporcion in ceveslingtbefe cbingtiomoiiaccacdiqg
CO their ptn!S| that if» chatchofe thai have iBoft Vacc%
cbey ffiai have moft of Ghrtit cev«akd ca thmi, antf
diofetbac have Ie6 Parcs> c&y flial baveUft oi Gbriil
icvcaled lo diem^ bur God is pl^fed co deny cbe reveijii^
ni himfelf CO. wbe in9o» and reveaka bimfelf co Babew
9«dalcochiseiidchac weflmtld folloNV the Example or
God, andnocofUeiu
S^ Ifihou followed cbe Example of ocber men^ and
IlMell the Example Of JefusCbAff, ffarel^^ cboivne*
varbidft the firar of eiecHicy falling upon cby Heac^
daceft cboufOKurechyeccroaJieftace upon cbe waieaaod
cbe EKamplef of any fDco upon ibe ^cb ) llioi^ youj
ivould veocurc isK upon (ome.meoi pechapi you data
imcure your lives upoo fome meo, Ibur, difeyou^rfo*
Mce vour Souls ) -No» Exorpc you fte cbe raccecoof!
ChrUttoglchenrirb cheir Faccern^ choiwb ihey t)acbe
bfftiMnin the worlds if cfaou knevfreil ctejConu^eofe
of ecacnal lifir, wbac ic is, chou wouldft tieyei: vencufe
chy flieraal Life upon ic. Now wile tbpu venture chy
evtclafting eflaat uppn aay in die world I Wbac t Aff!
rliau fo musbbeholdiag .coany 10 cbe. partft^ co any |
friead) jor aooaaiotiiKet as ra veocuie. chy ecvnaiclbtte '
nq^ohena ^ TaiceAeed of thac*
' *W' * -^m' ^ ^^n «r"
IiB0n§t the example rfthewarld.
lit
ConfideraHeHj 9#
f« Cercaitily, tllifetbtc do fuch things^ bccaure they
fee 6cliers do the fame china before chem, chey never bad
tfaek Confciences A wakened^ xc is impcfllible for one thac
fetath iti Awakened Confcience cojput oiT Confcience
with fuch « flait) as chac '19^ if tby* Confcience be Awa-
ktneiL and ceb ttiee thou haft: die Infinite God co deal
M^in t\ chy wates^whac ! Canft chou puc oflFConlid*
intt wi(h the JExampIe of fuch and fuch } no/ Confci*
iBtt tell chee thou haft co deal with die tnfiniceand £cer-»
mlOod^^ therefore thou chac arc ready co puc offthy'
Confcience with ftkh dtingi aj^hat^ I dare boldly fay thy
Comfcientt it a flaepy Confcience^ thy Confcience k noc
«dightcnt&
Confidkratim, xo^
»
fo. Tfafite that fliould be the flroDoeft argwnenc
agatnll tby iin^j chou nnakeft the ftrongeft argument foe
Cfayfins thou fay eft chou fedlochets before chee^ and
Why Ibould I brwifer then chey ? This is a roig|hty argH-^
ifient againfF thy Hns that chou feeft orbers dofo : Ic is a
ttHi^y Argument agatnft fin ut>on thefe three confideca-'-
CfMi mainfy^^ There ate three Confideracions chat ihev/,
thacthefi^c'ofochen going on in fin, ihouU be fofv
ftom incsuraging of us^. ai to mate us out of Love with
fin the More.
Asihus, Firft Tb^ more be goes On in an En\ way>;the
#ac(e it his way,: >s in foul wai^s, what is it that makes
the high way to London fo miry and dirty ? It is becau(e
femany crave! in chat way : £eic is in c|ie vi^ay of iiQ,. e-
Wf way.pf fin k a mky way , 'nc>w fuch and (uch go on in
4 ifs aoft tbcte wilrgo on too. now che^iore there are thac
\ ttkvelli 4 Wfy^fSteinoce nity and Dirty k is^ If you
r
tVli
__ ■
FoUom
you faV) what is the ceafon chit way is fo Dicey ? x ii be*
caufe k> many hate gone iDcfac way. Now apply chacj
CO cfae Way of ftii) many (^ on tn che way of (ki, cjuc is a,
Miiy and filchy. way^ and wile thou oncoo ) tbu cao
be no arguaaenc foe chee to go on.
Secondly, Thou fayeft others go on in fin, tl^pro*
vokeGod^ andwbsic/ Wilccbouadde cadiepcovoca*
cionofGoid? Tbou fliouldeft radxc reafonthus, wbacl
Is God (o much dishonored byi'ucb, and (hal I daAmicc
God cool Ic is jull as if there were a coramon enemy (Jut
(hould come among you^ l (iippole if locne of you fliQ^
meet with- Come of cbe common enemy, rbut go upaod
down, and fpoil, and plunder, and flaughnf c whaccbey
can, CO deftroy^l chat ch^ come near^ and one of cfacin
(hould be feen in the ftreets, and one comes and kya oo
faimt and then andcber comes and be faith, lee me have a
ftroke at him coo : tbus doth every one going on in the
way of fin, they ftrike at God, and c6en there coroesao-
otberandfaithi ktmehavemyblow. that i^ Ice medo
as he dotb, the example of others iioning againft ^oi
ihould make chee out of love with fin.
Thirdly, The Examples of others iiievil^ibouldkeo
cfaeeagainftit tberacher upon this confiderationji focif
choufotloweft their Example, tboudoft continue the
fuccefTion of fin, in the world. There it one commits &
and thou followeft him, now thou oanft notbiw tbU(
there is another that f oUowes thee, tnd wouldft tb^ be
the man and woman that ihoiikl carry on the fuacflioo
of fi&in die world^Ncrw tbsfe Gonfiderafsom (hould 6r-
ever prevail wicb us not to follow the Examples of MoL
but to follow the Example of Tefus Cbtift/ M
thou wert to plead at rheDay of Judgment , wouhW
thou plead the Examples of wicked men? What good
would it do thee, tohavefuchas chouhaft foUowedco
be (iec at the left hand, andtheLord toiay, deMKftwQ
tmevecurfedinco everlaftincrrnrmmr Wn iJiVim^mm
••"^"
I . JBoSwmi tht example tfthe. w»U. .
' good-WQtikl tc do chee co chink I followed this mans Ex ^^^
acnpk? Youckce notpJdadbiiB asaoEiOimpJracchat
^ day, andrertamly H cannoc te cafe to y ou^boc you ivil«
be curfing of orbfers chac you have jbttowed ihdir ejctm*
p!e, and you ^U cucfe otheh for fioUowing your Exam*
l^p I fay, you wil noc only be curfiog of otbets whofe
Example you have followed^ buc aifo curfiog ofthpfe
Chac have rolDwcd youc Example^ chac you ha^e i«rea
foch Examples co, for thac is cenain, every tqap istn}
fixne raeaTure guilty of al the fins ch^ are conmicced J>y
their Ejcam^de; and therefore ic fliould make us Cake h$ed
how #e give Example cootfaers co fiiH thofe wbofo cbpu
were ^^Kn^efo wUcurie^chee, becaufe chey cohm^co
havetheic fmscte greaccr^ and whaegoodwilic be.CQ
thefetheni when thou Aak be aiding ofaaocber incbe
place of cocmeK for being exampleco (bee ?
X ti Howirild kchis^hac whan choii haft fuch a cloud
of witneflef, not only che ExaiBple of Cbrift, biit of fo
; maiiy Satncs, chac thou wikieavechc0u VouwiJlay»
j istbeii B«JaiDple fcvoiuch aboveocbecs ilc enjembcr wha&
. one iaich^l iia biie pead if woccb cen thonfand (^eUe ftpnes^
{ foooe godly man is wdich monrcben ceo chouland wicked^
I aienb ^ w if rhpu haft buc the example of one ^Godly man
oc Wocnim v^lkidg with God before f het^ic is more tbcsi^
the Exanl]^« often cbMiandoCbfiri wtlkaog before t hee^
^Ml^ey wilbebcGOgbc in ccrcby tondemoadoKV ac che
gceatdayy anclGcfd Wii (ay^ here ia one chac. Walked ho»
lily; wbfdftdnoc youiwaUc aftechim, jnd therefore ii
itte Snijpquce^ ^t ibf Saints JbfUJtfdg ffn
MMMM
niaicii]
Confi^atiottf
Mw4*<%IM^
*ztj^ . B^hmit9tt!he^
•— •^
1
CmifideraHm^ i««
II. Ich tbemoft againft the true exeeUqii^ of tbe
Spiric of a Cbriftan^aknoft of any tbiiig thai om fae,diete
is fcarce any thing can be faid (6 much agaioft the etoel*
ency of the Spirit of a Cbriftian^ a$ tob^ k^y the ^
ainple ofche Spirit of Qchcr men, if thou b^lKaQhriftt-
an, cbou haft the SptricotCbcittscbfllQlyGboftLeadft
chee into al ccutfa, #id he is cby teacher, and for cbee to
dcbafe 4hy ftK not to follow the Indru^iOD of Omft^
but CO folioMTthe Ejean^ of thoCe vndkfd torn bfsfociq
tiiee,' whataviJdcbingiftbis^ icistbepact^fabefftfo*
foHowthofetbac goonbe6ii:c theoi in jte bffdf bafb
11^ do fo/ but nowaChnAuD ihoukl mfnifm ttiuA
I hath the Spirit of Gbrift, and the: Holy Gboft (o behii
teacher, to lead him into altruth, and thereby heftal'
(hew tlK Genecoulbefs of hisSpitic*'
1 3 / Befides, ttoe IS a mceflity that fii^ (hauI4 in^
carry tbac noake meitt Eacamfilctto he tbeic inks yw
wil fay^ noj k may be wefltalhity yet if it fliotddpcovf
tfue that the thing chat thou doft ioiicate iq anotbec mai^
fliould begood) yet if thou makcftbii Eaooipiearvkii
thou unayeft mifcaty « thou mayelt pariu ^ttioialiff
iihoudirhou fltouMeft follow tbethiog thaCVgoodL if
thoubaft naocher tuletmnbiffl, ]i«w kiatbundctdtfl^
OnebutahoufralcmifaryintbatEiMtoiA^ Wc^tbiefe
confidcrationf, withmatqf otben dmtf^if^btmmAf
tftbe I^rd would btpIialiritobaif4>eaa toco yopr,
memhrance, Iho^tneymayhelpyouagaioft
temptation of doing as others da Ob ! That it may
prevail with youal, and make you to ceColTe agaidft
(EMlowing other examples without Gbdll.
Wbeccfore then, renaembec the text k&lf, ttdi^!
Fm79> nn the E3C4mfU bfthtlt^orU^ 215
t
cinnoc remember other thiog^^ cbe very words of the
\ Texc wilbelp youaj^ainft che Teamcacion, of foilwiog
ocbei^Bxample* Tie that abideminbim^ ought bim^
felfalfotowalkj^ evenatbewdlkfd, Imtfft oocwalkas
I fee other men walk, tK3r do as they do, chey do thus
I ao^ chus, buc did Jefus Chciftdochusaod chus ) Let
[meftudvhis Life therefore^ andfo hold forch the Life
^ of Chxift^ and live fo, as while I Live Cbtift may never.
^die^ As fomtimesit is faid of Children^that imitate their
iParencs^ aqd ate very like their Parents^ wefay^ Well^
Uhis Child as lotijg as be lives, his Parents wil never be
Idead: So Chriftians following the Example of Chrift^
oKhem it may be faidj truly^ as long as they Live, Je«
fusChrift livQs^ and therefore read over the Htftocy of
}d[us Chrift, and fee the Fatcern of Jefus Chrift before
you, and aslremember I faid, when iopened che things
about Sandification,^ the very Examine of Jefus Chrift
is thac which is a mighty thing to Sanftifie the Heart,
when youHead the Hiftoiy of Chrift, Read it not as a
ftory, but as a Pattern, and examine your Hearts there*
1^, fay to thy Soul, I Read thele examples of Chr iff,
but what is there in mv Heart of al this, and what havpl
expreft in al my Life of a] this ? Thofe Chriftians wil
be embraced of CArift another day, that have held forth
his Example, Oh I How wil Chrift embrace chem, that
tnade it; cbe care of their lives to hold forth the exampleof
Ghrift.
^ Confiderationj i*.
. i4. Thou dod as others do, as themoft do, as thou
I feeft thy neighbors do, thou learned of them rather than
^of Q\m. luow further jthat here in chou deft crofs thy
lPrayer,for thou prayedft ofteo,chac che wil of God may
be done in Earth, as it is done i^ Heaven, and in that
Petition thou deft profefs to God, c-hat thou doft defire
i|U)retocontorm thy life to that that isthe Life of Hea^
31 B Fv^^'v ($rifiJinM*thtt/^'
I
g^eic; p}fa. What i wil qoc yx)u,do at oibccs do ? Aa4 f
as cbe moft do ? So chac nme flial be^Iiveccd from hicn»
but fuch as are wficceii in cbe Lambs Book % Therefcxe
tc ii ft^Hgn chac their Names are ooc vrricten in che Laoabi
Qpok/. chac do as otbccs4Q» We muft cbeccfoisK cake
beed of chofe Sanaiples^and Leacn of CbriRsand foitow
b^ok^ ThifjsincbeG^rsilv
CHAE..LX2dlClX,
^ ' CbriJHanf ou^t fo imitate Q^ifi^fH^etamtJ' e^-
• plaiwdf tbefeyemlbinihofit^ and tbc d^cnmi
Mtveentbem.
Matth« II. ^9;:'
For I MtttS^eeky MitdLci^^iniJufX,
i
Btk DoW more Bicciculacly* What, rhii^ aie wee*
libecially *co Learn of Chcill ? Here ve tmoitiafi
propounded, MEEKNESS andLOW>LlNBS%
DOW chefe cwo» (as I cold yob faefbc^ have fiefecDOfitfi-
coChrift^aTeacher^ andtn cbac fence Ibivc kaadkd
cbenif we muft LearncobeMeek aodLoH^lyat Gbcifti
was$- So cbac now we are rocome indnfid eochaewbkb;
iia prkicipalparc of die Texc, and dock nearif axmiMi
DOCTt?
i^mmmtmmtmim^mmm t»^^mmmmmmmm
folkSf Chrift in littkntfu
mmm
l_ •
DOCT.
ThatChrtftiam^ acctrding f the Example
o/3'^wOr(^, ought to he Meek wtes.
Ortkus^
Mlteknefs is that extettent Vertue^ that
Bklw^^al Grace ^ that Qnr'^iaml
ought fJmitate Jefm Chrifi in» That
isour^oint.
, Firft, we Ihtl « Ittctrhbor to op^n what this nifck^
aeftii* Sc«0«41y, Shew thoc Chrift w«t neck, open
the mcdcocfo of Chrift. Thirdly^ To ftew how we
ftouM Learn chk Mcvhne ft of Cbdft, to be Meek » ,
Ouiftwat. j
Tlvfthrtbt^brtetbiiigiiotUsPoiot* '
ftrft, thenfor MEEKNESS, etevdrd'Meei^ it
istdicnighc by tbe k«»cd co cemc of ibc Hebrew word
*I3D todfothsihmt Abifvjttjoot U ID tbacCgni-
fai Aaenwr^^^Omii^are^ Vepimerem u it were to be
teaible^ndfarcttifetbrfff if fucb t acrve agref aent be*i
mfeBteiBilityaii4(Mfkiierfj ai tcjs jpyned togriber^
lhcpc£ftirchcHcbi)(rw W0f4 ibaifigii^ lo,bc bomble
luobenadftpoofsthtfyoief (pnk by ioQrwticasmt&tbai
WKnAwBtM^tm»90ttfktlf^ mU pa^miaie^bpt
ariiai iiiin«e faemigbc utfvnay^ tb^Mtf inereeocek
tfd^piitei ftm aiMa^ic tcieMaaad^of «p b< laide Jean,
16 At HefamriMtaLfigqifief Jbccaofe fBcn tbac tie of Ib-
§c€oBaiiom;mhokwmttt foiof btood^od bteei
eftOKfov^iMfiy times tbty bavegreacer A)ickfi^9od
«Me|^ltftetie, tfMiincD that ait ttn^ficMy fnd
lit, M^ fddrnmm tHAniiiw^iUafksQtMBi t9^H
KnmkU
What Ueekmfi U.
tt^u^mftmmm
humble, orpoor^ oractcoaated,ormadeth^o^ prkafla
And the other Engli(% word feqni lo betbe fuie with
F^^C^s and that (ignifics (cominiogof the word^ ^th
liflnoui) to be fweet as bwy, So tint a m^ek ooe, is osc
whole ipiric is as/weec ^s Honey, and whbftxooverla-
tion is as iweet before men as Honeys from thence the
word (AftAf X,©* comes. Acid the Latin liatb two" words
tbatezpreflfe it, the one. is ^itis a meek man and tbatis
thought to be taken from one,tbac though be be.^rOng-
ed, yet he isfilent^ and dumb, add tbQtigli fiefeftn
much, he makes little noift^he is^quiet, 'apa du^ib^aod
faith tiothing* The other hitio v^otd^it^JMagfttetm^
to come to ones band^ to be accuftomhl to tii&% band,
as feme kind of beafts, you know are unruly ^and ready
te ftrike you if (b be you meddle With thcte,^ but other
beafts, they wil come to your tiands^ So a meek nno^
not one that is of a boyfterous and violent fpiricagainit
God, and againft men, agaioft tbeic goverfioia^ agatnft
their neigbbours^but thofe that come to onesfaaod^ thai
God and man can bring to their band^ that isa meek
[Dsn/a meek f&an is foch a one. ftnd tbei^neek wcdfd that
is here in the text ^e^®-> it is S(uhfi'f^9 as the Lcfar-
ned dainterpret the wordsi that is, onetbac iaafacil
DQan S(mfifaailmi dcVlacidwm teddeu : Such a one at
loth render himfelf fadt aiid-ptoartiigto^ chit hedoik
ronverfe witb> that is the Propriecy^ of tfieX3actk word
that is tfandated mtek. - I am meek, that is,' 1 mn. oae
ihatisfacil, thktreoders lUf felf i^ihahd plmfiost^
rvery one that I do convcrffi wi^l; and fwha one is a
neekitidanhuiiftilemao orwottoi, tfaeaenHriMcv
vord that irttfed-fbr ttMkiiefti ('n^in^fii^imk.\^^\%
Krhere it isfaifl^l^i^s^si^i^lMierjimi^
arth^. J Mr It is.^fae that W4s>^ii8^rtirfei[»<i>tfc llt^refe
limfelr & is wilti^to 6e low^thatis wmtdkmuuu^^tt
rary 'to prtdr, Ar ftil the Hefanw,taiBes^efwifjr«rf
hat Sgbi%s Ibintiliiyi ta(igsit(it flMMesep^'fafnifcl*
m^fMi&iOnytbi hctrrismorcdoviaMolrJkfi jf/^
I
u
1221
fioBsteand Unquiet. The French bath a word for this
meeknefr, aoditisa.veryeloqueoctxpreflioa^ and(ig*
Bifietb one cbatt:0Bies fcoia a generous familyi as a
fowl that is, Vebotuiire Ve ^ono nido^t$ the eagle.and
other gesefoni fowleSy fothey make a meek man to be
ode that cornea from a |ood family, noting that men
that are wel born, ureof mojnegemle and quiet fpiritf,
oeacleaftihouldbefOt morethepoftbe common fort
more then tfaofe that are of the dregs of the people,tbey
are of morcperverfe fpirks then men of good breeding.
Tht french exprcfleth meekoeff by the word that (igni-
fies wel bred, and indeed in that he is a true gentleman,
that is, one that is a. meek and gentle man, and it gives
a little light into thetbing, to (hew how feverat langua*
ges iiprds this word and I am the more willing to open
icthos, hecaofe I intend more largely toingft uponit
in icscoDtnry^ of paffion and Anger, and ihew what a-
bondanc« of miichief comes for wancpf meeknefs* Thosj
fortbeword mreknefe.
Butthen forthe thing it. felf what meekhefs is, the
Philoibpber in his Ethicks, BooH4« Chapter 5. doth
there dtfcribe meekivrfi to be f«<w>f«ne<'ip>A<, In ir^
^eJAocritdt the mean of Anger, it is this, the right and
due allaying of the beat of the pajfion of anger^ the bri-
dle of Anger , that ia meekneis. Now the Pbilofo-
pher in that place faith(for many of the Heathen would
fpeakftftich of this vertue and commend it much ) that
the mean of anger wants a name and we rather (faith
he ) therefore refer the mean of Anger unto dtt that
doth tend rather to the defefl then otherwife^ror fo
meekoefs is tbe albying of and tends ratberto tbede*
feA oFaoger then thAwmberancy of anger^ and the rea«
fonoftbisfs, becaufe men by nature are notfo much
given fo the defeft of Anger^ asto the exuberancy and
therefore the vertue doth rather confift in bringing mep
totbedefea,'tothe lefleiiiogof anger then the exu-
befanra. fDhpr«ui« \i\ €%fk^r r hin0« verrneii between both
a^2
Sii^dl f$rts tfMeiknifu
^u^
the vereue is betwteeo the Mab^raoty' aidtbe dclei^
but tbis of fflcekoeft is rkdicr iaciincd to (be defcA^ \n^
caiiremsArtiarare ismore forwird to the csceft^ ttd
therefore be bad need hive a bridle tobrioghim t litde
towards the defeA, tod tberefore tbe meaa of aager ia
which the ▼ettfke lies^ is rather opoa the defed tfaao cbt
esuberancy. ' Bot now we are to kflow» cbat (heie ts«
two fold meeknels^ there is a natural meekoefe, ladt
fpiricttal mceknefs^ only tbis text fpeaks.of thcfecMd.
Now the natoral roeeknefs chat \» two fold« either
that which coraes from theconftitution of a maos bod|;
from a mans complaion^ fome men are of fech a com-
plexion, that tbey are of more mgek and qiriec fprno
than others, and others are more pxffionateaadoffro-
ward fpirics from their^complexioo, fome arc of^fiicgr
matickcomplexionSy and others of cboilericfc complex*
ions. Ilhal (hew yon presently the differeocet betwira
the meeknefs that comes from natural complesioo, and
that that comes from grace.
Bat then the ftcondnttaral meekneft, is the meek«
nefs that comes from moral vertite^and that comes from
theftrengtbofreafon, a man, what ever bis comples*
onis, if be be a wifeman, andfaatbtbeftreo^tbofreip
fon, be i$ able in a great meafare to fabdoe his ptflioQ, j
and bridle bis angef, by the ftrength of rtafon, thoagjb
his nature be incliora to it. But two there is ii#iritoal
meekneft, and that comes from tbe faoftify tog Grace of
tbefjiPtofGod, thatisafpiritofm^kMts. Bat now
that we may difcem the difference between this fpin*
tualmeckods, andtbatofnature, Asoowforthecoo-
ftitutfonofthebody, there arodoaoy men and WoMO
think chey are of meek fpirits, becaufetbeyareootfit^
fiooate asotbersj and tbev think they ba?e ifaia gnce
whienitmay come from tbemeer teinper of theic h>
I dies, for the Fbylofopber could fay, Vim0^Ammd
I tnanfteeium^ m&iifffflntfmlivft^atftrfCAftifeafliiftbfti
J
■ < ti gi I fc ■ ■'■" t i I I
Vfor'ts "ffnuiknkt*
dy, though fti«lHP9R>ine men by theconilirurionof.
tbeir bodies srenore froveard and paflionace cheno^
ijicrs, yet cbecoriftitotion of mens bodies in refpcAof
rfie confticution of other creacures, is of a meeker tem-
per, and mans body in refpeA of the conliitucion of ic, is
cot fo ff award, nor given Co that excefs of paHion^ aaio-
chet creatures arenas a dog by the conftitution of bis bo*
dy is more forward to anger y and the Hare to fear, and /
che Lion to boldoefs, by^bexonftitmion of their bodies*
Bat now mans body is not To much prone to excefs of
pafllon as other creatu ret, and therefore though it may
be in fome more then othersi vec for the moA part, the
jrowardnefs and paflionatenefs of men and women,doth
come ra:thef from the diftemper of their fpirits, from the I
MTickednefs 5f their hearts, then the conftitucion of theirf
bodfef.
OWeff, But you wil fay. It is different^ fome more
fimelefiy how fljal we l^now that the meehpeji of fpirit
come/ rather from the grace of(joi^ then the cor^itut'f
mqfthebody?
^Anfpp^ I Anfwer thu5. When it comes from the corn
Sttntion of their bodies.
Firft, ^Then fuch a oirt is not more angry. Whether
God is offended or hitbfelf, be is not more moved at one
then the other, but this is not where the grace of tneek*
oefs if ^chough fueh a roan or woman is not moved rnucff
irben himfelf is offended) yet let God be oflferded, theii
ft ihewes bis aoger^be ^recounts it bis duty to be angr][
irteo be fees God is oflfended. .^o^es, though he wa^
^■^imeekeft'inaniipdn tbeearih, yet ( though it wis
e according to the conlHtutibn ofhis'bbdy) wheA
itw ^bd o&ndcd, when he faWthe gdiaeh c^lfe, h^
^k^ct;ibk$ of ftoAP» and tfirijw tfcem down upon j
lecroiindud brake ttiem asdhe commands tbern to^*
■> ^ i ■ n ^i— »««»*<i*i— ^*»
5 14 Seyeral kmds afh
■P— S>^- ■ ■ I I " ' i.~*P— w I II I I I f m*
his brother. Thu« he was sTcatfl^Hlic Lord tfa<N^li
he. was the (DdekefV maoupon cnMBt) h when mecK*
pefs is rights tc wil ihew zeal for Go<r And fo Imigfct
ihew you a great many examples of men that werevrry
meek yec havetbewed their zeal for God this way* I
ihil meet with examples in this kind hereafter and (hew
th^meeknefsand zealoofnefs of Void and ofVawi,
1 (hi! go no further now^ then Chrifl himfelf, and two
,of hisdifciples: Cbrifthimfelfisiaid hereto hemeek,
but there wis a generation of oien that he ba3 alwaies
anaking tooth againft, and hisfpirit rofe continnslly
againft them when be faw them,and that was the fcribcs >
and Phirifces. And therefore you (hal find in ^Matt,
23*. fome eight feveral times, he there cries oot, IVo to .
you Scribes and Vbjrifeejj VipacriteSf iqd in the 3 J- 1
verfe of that Chapreri when he is fpeaking unto, thcni)!
he laich, O ye gdmration ofniper/^ how canft efiapf
the 4Mntiation of Hell ? Here was this meek man, now
never itiy was fo nteek as Jefos Chrift was, no not fM^
fes himklf, and yet faith he, wotoyon, cigbctimesin
one Chapter. And yeferpcnt^ and generation of vi-i
pers, howcanyouefcape the damnation of Hell? for
indeedxbere was never fuch/erpentr, and facbtgeiic*t
ration of vipers, asrheywere^ andChrifts fpiritwase-^ .
vetagainft that generation of people, the Scribes tndi
Pbarifees, they were the corropt SuperftitionsjQergy <tf ;
tliat age^i fiy^they were the YuperOitioas clergy of that .
age, that were the greate(f enemies to godiioeiH the*
greateft> enemies CO Chrift; and the goipel^ that toy •
were^ and therefore Chrifts fpirit did ever mort life;
agamftthemi andindeed, there are no foch men, of}
fticfivile fpirits, as a corrupt clergy, no foch eneaucs:
to tbe power of ^odtineft. And tbaa Cfartft f oa fec> ht*
was oft meek fpirit, and yet for af thatin tbe.caaft of \
Audio for Jolpiij
I wil fp.eak bat of ;one more, of jWbi% yon^kooir he ww .
made np. cof Iovca aiid oflwectnrfif, . mdlik EutfUaii
.Of.
I Se'pfralJkmdsQ/mieKnefs, aa
lead the Gofpcly f&a fliil find him mxdt up of iore^iod i
of rwcecoeif, and yec John was one that was cillcd the
Sonof.lhuitdcr» bff was called the ^r^aner^e/, orSono
of Thander, Why i Becaofe he was zeaiciis for God
[and God referved bimalotig tirne^ therefore be lived
t$ Jerom filthy Some fixcy eight y^rs after Chrift,
tbotigh he wasthed'hfciplcof Cbriffy be lived Hxty eight
years after Chrift, (ot that he could not be lefs then one
acmdredyean old, that be might of purpofe fee hrmfelf
againft thehipocririeof tbe times, and the enemies of
Chrift. he was one that had a mighty fpirit for Jefas
Cbrift, t^omiergff^ tSoii ofthunJerj andyet of the/
moft fweet loving fpirit in his own caufe of any ioj
dre world ^ chat is the firft* 1
\ Secondly^ Afecond difference lies in this, one that
jnsieekmcerlyffom his natural temper, thongh hehe
|Ordioariiyofaqatet dtfpo(itiM» yet there isfome laft
j or other that hehaih, fome haaiit of evil and fome iuft
tohlmy as every wicked man hkth fome or other, tbiat
ifbebecroffed* you Ihal Hod his heart rife in ps0ion«
SofpirituallQft, take a man thatts of a meek; fpirit aa-
tuntrty, yet if be be croiTed but in fomething that bis
mind is fetupont lome Iuft that his heart is fetupon,
youdtal find him very, froward, and very padionate.
At in th«oF^e/x>fc^tfm, 1112. C^ron, lo ii. ^eboks'
am wa< yong, tnd tender heaited, he w^s a man of a ve^
ry foftly Spirttt afoftiyman^ aisweufeto fpesic, iuch.
aman^ or fttch a woman, isofavery/oftlydirporKion^!
1^^bi!^i<MmuniS nataraliyofa very foftly difpofkioii, it*
jlecms hts oatvral conftitoition was to be fo, but when it
JTomes tpbe tried concerning his governmenc, ^whenhis
hetrc WIS to be lifted up in authority, t^dbis wicked
touofeltors^ey come &fhew himJiiji lulbprity^Srpow-
'if,tbtr« w>Q iibe whai hefaicb to them that cQiicae tp have
tr ydnco be made cifiec^l;! fatbei^cka0i%,^dyQupi>'^
watofa .foft temper naturally, yet in that
- — 4
1
■■■—■■■■■■ ■ ■■^ I ■ II ■■ , n ... I 1^1 ■ II^M^— ^
t wherein his tnfl wa^c co be fatis&d^ rhac bcmigSt not
be crofT^d in hii^ lu(1r, be catiM qu-iciUy be perfwradcd ta
be very ccoel. And fo Sa'Hyi^l feeim tabe of t vcfjt
gene le temper, and fa lie niewe^htmfelfat (he faegiiitbg
ofbisreigne, wfaen^the ch'xld^en of Belial £t\d, Vom
(hxl tbif man f aw i^ ? the text faith^, Said bdd im peace-^
bur DOW, when bi« luft prevailtd, i« keeping bis lEiag'
dome, wben be faw thM T^awd w^s likciy ca coaiex^
cbe Kmgdom, bow Aid his hear c riieagaiiift hioi ! but
of that we thai have cccafion tofpeak bereafier» but
only now to (hew you, tbactbe heart chatii byLitanite
foft and meek, yet wfaereinit k eroded ifl-any laft^here
it is very ffowaf d.
Thirdly, C ^^^ c^^^ ^'^ > principal om } Mie that is n^
curaify of a.fbfcly temper^^ and noc gficiouAy ^ncek,
yoa (hat fee fuch a ode ea(ily difcooraged i& any gooi 1
cbkig;, iffie take upon brcn* any thfng^thaci» good, and
fneecwith any thing: cbati^ difficult, with oppofict<%
heyeilds prefentlyw Bu(ri)Ow where ^eelonefs jafroaa
the grace of Gods Spirif^ fuch a obt^ cfaoagb bedo meet
with a great deal of oppoficion^ yet be is able (o go
cbc ough it| n)eekoeIs doth not binder the anrrageyiM
fortitude^ of the spirit of a man and woman, co g9
througb oppoHtion in a good' ca^e ; and for chat I wiif
five yoo this notable text, it is tiie example ofChctft
, tmfelfe^in tfa* 42^ there tbeSptrit of Cbrtft is defadhcd
yerfe i* ^Jhal not cry^ar l^ ud^norcofifshk/OMitiP
be heardin tbeflreeU It is applied in dt^ new Teftamctf
CO Cfarift,cleier^ Cbrift^as of a very i|«f€tiae«k ceaaptrj
helhal cioc ci^r^noc lift up^ notcaufe bis voioeeobe heard
in ibeAreet^ Af*a great many in their paflion^ youcaftr
not go by cfaeir dooce bue you ifaalbw; their voioe lift up
in tte ftreec^, tlie ftreec fomds of their caihog and bcib^
ling together y it wta noc fo^idr Cict%, htt^voice vm
nocbeacdiochemeec, and^bhrgdetoa. Jk9i^$i^
'%eedjhtfbin§ibfeaki andtb€Smoai^9U6tfbaH^
\
SeyrralkMrftHtihie/s^
untotrutb^ he Jhal not fail nor be Stifcouragedi til he
have fet judgment in tbe^rth. He was one of a Meek
|and quiec dilporicion, and very gentle, but niark^ he
' wil bring forth yudgroenr unco truth, Hq wil go through
with his work, andheihalnot fail and be difcoucaged
^1 he bavefet judgment* in the Earth.' So ic iViould be
with ooe chac i^ of a.M^ei^ spirit ^ he nuiff be Meek and
Igenckybut.wlwn heisioa^ood c^iife, he muff nocfaij
nor be difcoucated) notwichfl-andiDg al oppo(kion, ti]|
tebave fee ;udgfBenc in the Eircb^ thac is, cilhehath
fpnecbcough tl^ wock that he hathbenin, he fliould
BOt £ail nor bedtfcouragedsthat is the tJifferenceberweeu
the foftneffiof Spicit cb^ cpsMs fcoxo Nature, and the
ttue. wock o£*Gi:9iCet
B«c then, is there no( another meeknefir, then that of i
Grace? How wti youdiftinguifli that ? A meeknefs that
cones from the ftrength of reafon^ and indeed many
dten cbat Bfa^YC mtofalljp paflionnte Spirits^ Cholerick
confticmiotts, yet by ttAderllanding, and reafon, they
areabletooveccQ'nKit% Andthiikthe meekne&that
the Heathen fpeak fo much of, the moral vercues that
jtbeyrpeakfotiiQctioftdtbeir bookes> howftalwedi*
IKAeaifliietweeothil fm>r(il v^r^oei^od that of Grace
IrimtKAiiiguiflk'it tfaos. .
when It corner from the flrcngth of reafonr it may
lie, when the Wfi is not fnbdued to the wil of God, t
jiMitfflnyfiQe reafoptoforb^ate fy^ ,or fuch a things
'r fcut'it Qffom tiotfiofft tb^priocipLe of the woirkof;(^4s
'9(frit, M¥iijbd«idgtfatswAepiU)f|iiit^^
Atii fsnlteir, it h nor nQ9q(ted kf. sfQ^\PiA aFgvir
flieim, (ttmmeetly by na.tai'iJ<^(b.5^ yshv^ ^i^i^Siirir
jtiit>,lt^f»tt«roiri9ofGads.$pif»j tl»ef3r it j» H^jKJwe i
/ -1^. argtuiMia^ ifau ' kit SpirkwU ^y ^filiV^ ^^f^Q'a
V^ cq^mciitf QikM firom J<fiii Qbrift^. ffofrv the jpro^
^
from the defetcofour flm^ fuch kind of Ar^mems as ^
thei'e are die Arpumeotschac'do prevail with aHeuc^
chatis ASeek in a Spiritual way. j
Andagatn^ where Che Meeknefs is natural, ic bach but!
a Natural end, it aimes al^vaies at hit own quter, and at ;
hisownhonqr, and thinks k to beadifhonor anddif:
grace rokC'ouc his paffion, and fhacit wil breedapreac
deal of dif^uiee and crouble.Bat >yhere Meeknefiis a Saa*
.^tfying Grace of Gods Spirit, it hatha high end, it bach |
the Gloiy of God^ ic hach the ietcj|^g forth the honor of \
Kxod^ and the horor ot his profefitoh, add tbts is aix>vt
the Aiengch of Natural Reafon. Some other differences
might be fliewen, but ch^ >or the preleht Coopcotbe
JSTacuce of Meeknels wbac ip island thodifference becweea
S|)ir-iLuaI and Natural Meeknels. * -.
CHAP. LXXXX.
^hat Cbriji k ^eel^ prtyved and ixpkumdf wiA
three ^afons of ffce Vi^inu !• ^ecaufe of the
boUnefi o/bk future. 2. Vecoiife ofiHe, infimtt
Satiffa^iofi be bad in himfelf ar^d the Vatbcr,
J. Hewasihfinitlyvtnfem - , [
NOw the next thing is^ tofliew^ ThacJcfusCfadft
was Meek, Learn of me f^lam ^itUki Now
wef ate tofhew that Chtift was thus Meek».Qiri(i was
Meek in his Coaverfation, to fee forth beforeyooihe
Mtfricnefi of Jefus Chrifl'^ This I ihal fliewyoi^in
Satptun^y The 45. <Sfaim. is a notable ¥ext for (he!
Meduieb ofChrm;. the' 4. Terfe ^' fie is « plain Fro-j
t>herieofChififfj Mdinti^ymojifljnd^^fr^pBfmfi^^^
r frithtHLmd iidTDMA
-S"^
ThtmtAnefs ^fChrifi'
fbeeierribk thin^r. Here this Scripture ihew$,thac Meek-
nc($ in ones own cattle, may ftand with a great deal ot tei-
riblcneff in rbe caufe of Chrift. And then, that otbec
Texcihac we have, in ^Mtk i a. 1 7. A place that quotes
the forenaracd place, the 42. of jjii. That it might be
jHlfilkd winch ufoffpoksn by Ifaiah the <Pr4fpbet, faying.
: iidjold my Servant^ whom I have cbofen^ my heloyed^y^
whom my Soul kwel pteafed^ Itvilput my f^nt i^Ih
bim^ and be Jhal flyevo judgment to the gentiles* 'S
fi)al n9t firive nor cry^ neither fhal any man bear off
^ voice in ibe ftreef/y Here is that added (ucchertothe
place quoted out of Ijaiab, 42- There ic is only^.l/e
jpdl not cry J nor lift up^ nor caufe bk voice to be beard
intbeflreety But here it is, Ve jhal not ft rive nor cry^
neither jbul any- man bear hk voice imbe^eeti^ No
; man (hal hear th^^ voice of Chiift \f\ the ftreets^ in a ftfi-
vingway^^ in a railing way, ]napaflioi>ace way, Chcift
was no ftrivec. Men think it a credtt to be ftriving.wirh
'their nei^bors, but this is the Glory of Jefus Cbrtu, thai
hewa&nolVriver, you may think Wba: youwilofit,
and therefore the Holy Ghoft qyores that Propbefie^ he
wil not lee ilip tliat qyocation. But' to opfsn* and cleaj
the quotation, headds^.heihal notilrive. And (ben ir
^Miattb. 21.5. T^el ye the l>anghter of Zion, behold
}tiyy^ngcomttb.nniotbeey We^l^, and fitting upon .m
\ Jfly aftd a Colt y tbe fole of an Jifi^ Chrift, the King
though a King, ye: be is Meek, men of great iSpirits, o
— p, — g, J — — J - — - gj- - p ' • /»
I ^eat ettates, and great authority, ^tbey . think, it a dii*
bonor to be' Meek, they are ordinari)y of a boyftecou
Spirit, but behold,, thy King cometh Heek^t And i<
thkc inic^r. lai. ^vo iPaul my felff befeedf you
' by the ^ek^efi andgentlenefj^ of Cbrifti' Thefe at
' ctpal Saiptures,. that hold forth the Utekneit c
]ft, chough otherainig)i»t be^named. .
i But now ior tbfc openiag^of ibis Meeknefs of Ghrifi
'\S^V4sl1eek.i»Godjaiuiii»tij €^)x>tbroge(her in b
tufFerittgs, Chrift^ I &y, in Wt fuftedng;, boch from
God and frorb man h^ was excerdin^ Meek In Ifau $3.'
7; THe wof appr^ed^ and he tMf ajfliUed^ yet he opened
nothh Mouthy he if brm^tjt <m a LanA to tbeAai^ter^
and as a &jeep before theflyearersy k dtttnb^fo be openetb
not hk Mouthy €0 he opened not his Moucb^ As t JLamb
a Sheep when he comes to che Shearers, Yea, Whea
ey come co the Slaughter, Other CteacUres . wil drug-
^ e wh^n you iiK*ddle with chert), ahd be readfy* Co fpoil
you, and make* hideous noift when you offer any vio-
lence to rhem, buc cbelLamband Sheep are Meek, and
dumb, and fo was ChrUt, when he fufFered boch from
'God4 and from mad, from ma<i wrongfully* Asyoii
flial feebv and by, and (uiflered from uod chough not
wrongfuipi yec fu^etiag from his Father be did not
open his Mouth j and therefotfe he is Tec oilt in Scripture
bythatlfcle^ the immacuUte.Lamb, behold the Lamb
ofQods tbdi takgtb away the fin/ of the IVorld. And
mh\latth.$: thektterend. When the Spirit of God
cameAJpbn him, - he came in the forcti of a Dove, chat is,
without Gall, without bitrerncffs. The Spirk of Cbrift
was like chat of a Dove, very Meek and gem le, of a gen-
tle andax]uiec Spirit, when he was co lufTer, and law
chat i!)e Hand of God was in k, faich he, in ^Mattb. i S.
ft. Shalnotl^rin^the Cupwhkh my father baih
ginfenmetoVrinkJ He cakes the bitter Cup chat there
w^s, and Drinkes it only with thefe words, Shal not I
Drink the Cup which my Father hath given me to
Drink >
And Chen •meek towards men excecdingly,tn lif2t.40. r i
It is pcophcsioul cleerly of jChrtrt, <aith cne rcxr. Vejhal
feed bkflocli likpa^^eard, he palgather idbe Lainbf *
ivirfe bh Avmey and carry tbem in bk bofom andfh0
gently lead tbofetbat dre mtb youHgi What anfcx-
preiiion is this?He is a fhepbeard,not lUte a butcher wfaeo
he it driving (heep andcitcle if they go not Wbkb Way
be would, flings ac Aerf), tteakcs iheitlqis;^ andliriif*
The Meehup of Chrlfi.
231
^cs chm bodicf, buc he flial cany chc Lambs in his Armes
aadlgeqcly lead thofe rhac are wicbyong. Ifcb^ebe
a Lamb chat is weary 9 tnd begins co be knie, and goes
limpingyhe vil cake chem up in his Afoies ; chis is {poken
CO cbe comfocc of poor HreakChtiftians, chac are Lame
thacarepoor^ weak ones, likeLambs, chac are fainting
and cannot go, Cbcift wri gicbec the Limbs in his acmes
and arry chem in his bolora ; if chey faint and' wane
warmch^he wil arry chem in bis bofom % and he vvil gen*
dy lead chofe chac are^wirh y ong, chac is, Clirift wil con«
tider che pace chac we are able co goe. Ic was noced of
rough IS/^n^s he wil drive on a {)ace, Ibuciaiih Jacoh^
lee us noc drive on fo fad, my Lord, leiaft the fheep die by
die way :So Chrift wil noe drive on lb faft,buc genriy lead
thoie cfa:ic are wlch y ong, Aoda notable t xprefTion we
have in I/^. 57. ij- Thisprophefie ofChrift is princi-
pally Evangelical, and aimesac Chrift almolfl in every
thing i 'Thus faith the L&rd^ the high and lofty one that
inBahiMb eternity^ whoji name iiboly^ Idwel in the
high and holy place^ with him alfo that is of a contrite
andbumbU Spirit. Buc the i6.veif.is thac which I aim ac.
Vor I wil not contend for ever^ neither wil I be alwaies
vorathfor tbefpiri tjhouldfail before ?/ie, and the foules
\vohichlhavemad'.. SaichChrift, Ilooki\p(lnchefpi-
ria of my lervanrsi* and if I (hould contend tor ever wich
them, chey would fatl before me, che fouls chat I have
made would failbefore me, and cherefoce 1 wil deal gene*
ly^ 1 wil gencly lead ihofe chac are wich yong.
«
An3 this isldifcovefed in (he carriage of Chiifl cowards
his difciples^ chough they were men of mean rankeand
condition, poore Biheimen, and of dul ciipacicy, yecl
howdorb Chrifl carry bimlelf cowards chem, and cals
chem his brechren, and Children, chough they were fo
poor J and weak, and duliiuheir pares as they were,yea,
and when Chrift faw the ijp\tk of his difciples begin co b^
bucalitclecoohoc,. chough icwas foe him, Cbraft out
•A I
««
■ ■ ■ i- ii
ajt Th e Me€kn(fs of €brij^ r
of cfae meekneTs of his Spiric doth Mlhf didr ij^tki, *is
youiiaveicin Luks- $^ 51^* Them you ttur^ftfrtUe^^
ritof CbiiiftsMeeknefs/whehtb^re i$m«i#owlx)fefbim
W4tfo hoc, yameS: ^nijobfij tl^^t^bnthKifpnKci
befocej tbac MrasoffoloviogaSpirtt, yeccbore bewiti
Vxde coo hoc^^hou^ it was id a good catafej fbr k h dot
enough that thecaufe begodd, but we muft keep kia
figbc temper in ^ good caufe. The text fakh^ vheo
Cfacift was going among die Samaritans in iM^g* $i«
Ucame ta^pafi^ wbentM timeppd» come Aatbe fbmdA
k teiieimd up^ he ftedfaftlyfet bkface t^go to Jeruftr
km^ and fkntmsjfmgeribiforthk face. AndmC 5$.
9ut ibex did notrtcewt hmt^ he went into a village of
the, Samariranst and cbey did not receive him, Vnif I
^ecaufe bkface t»as a^ if be would go to Jtrufakm.
Why wpyld chey not receive him becaufe ht fecmedto
go to Jerufakm ? The Saaiaritaqi tbey worihipped God
in a more fuperftitious way then at JerufaktHj ac fem^
falem there, was theTemple^ now the Samaritans hated
the Jewes tbac were more ftrift in ciieic woe/hip^ indeed
among the Samaritans chey were counted (he puritankal
people^ ( as heresof ore among us J now (he text fakb^
becaufe h\g face was as chough he went cowards Jemftt^
lem^ he looked, fas it were) like i Puritan, oellkea
Rouadhead(as now) becaufe he was one chat I(X)ked like
fuchaone, and becaufe he locked as if he wouM goto
Jcrufakmy Co che Temple, cb werlhip cbecti chey wouU
[noc receive him. NowRiark, chismigMyGcafpeiaftd
\ Janus ^lA Jdhnj what^ (ay they, iliaUfaefe wicked
wretches re)^ Jdus Chn(t, and for nocking eUe, hoc
becaufe he feemed to go to fkrufakm^ to the Xeni{dr dF
God, meieHy beaufe he feemed co bealovc^.of Gddi
Temple he did but feem fO|t for fo che cexc dock n« fay
^plainly char he would go, bucbecaufe he feemed cobea
k)Ter of che Temple^ and they wouM hoc fonnidiMiie
himaDylodgiogmk,andtfaecefocef4kb7i4Bieyaid;9^ .
WiU tb9u that m comai^ifirftP CQim^dovmefhrn teri
. ^i.::..--^ir:'i^^.'l'.^'^i^
venandcottfume Unm } Wbac^ ftal cbey not only re/oft
God, bftcmchaoneasChriily chat feems tobe^lbver I
of the Tempk|flial Yhey re;eft him, and noc receive him i ^
(hal we cdiMDand firt to come down from bea ven 8t con<>
iitmetbem ?t<ow mat k cheroeekfirfs of Chrifls Spirtr^in
verC'55. He cucned and Rebuked them, andfaid^ Te
ifLOfpnettx'bat manner of Spirit ye are of ^ for the Sm
of man ienot come to iefbroy mens li^jJbBtt tofavetbemf
Wfaac a meek fpeedNs this I chac chou^ be was never fo
mticb ceiefted i Wei , diougb cbey deal chus wkh
m^ yccche foD ofmankcomerofavechem* And (ben
Hktek be wai cowards bis advecfaties^ this one cexc (hewes
eaoogb how meek he was cowards thol^tbat did fo couc->
fly ule him^ and likewife towards al others in ms >cod-
verfing wkb them , Read over John -4. and John S.
feetbecavelltiigoftfaeWoman of Samaria f and cbeca*
veiling of the fewes, andliee the meekiandquiet temper
ofChm towards bisimemies, father ^ forgiwe them^
for tbey tpovi^ not tcbat they Aom When cbey brought
hiiD unto rise croft^ tbofe that tock away his life^ yet he \
iatth, teher, forgive them, for cbey know not what cbey
doy hepiccies diem not whhftanding« And in huk^^ A.
46^ 47. he (aid unto them. Tbuf it it written, and
thm u hAoowd ChrifttofiiffiBr^dto rife from tj!ie dead
tbeibitd day, and that r^pentancefand remiffion of fins
fbmU bepreacbed in bis name^ antong al ifiattom begin'
mng tft Jemfalem* Chrift here, be innriifted cboCe chac
be wem wichai uoco ^iSiiuif /, andrels tbem^ chat it be^
hoved Chrift' thus tofufivr, and that remiffionof fibs
iboiild bepreacbed in fats tiameaniong at nations begin*
xax^wijonifalfm. Why fof It was a (Itange chingtkac
CMffihouidj^QCder} noroolycogo and(»:each the
f^cidifigiiillabatiaRto althe world but where they
HimM begin,: as if Gteift fltould fay^ labove al jplaces
fWtch t he defttioe-of reitiflbn of fins, and parclon of
fflVMdi^ieadKhe.g^tidif^^ Jerufa-
•Ha* lem%
224 -^.^ Meeknepof Chrifi,
^ ^1 ^' ' III! 1 1.1 III. — ^^»i^'— *
/ei9f, begin chere *wasChntt lb much beboideo ca Jenr
falerH , -a c Jerufalem ic was that he was mocked) and (cor-
ned/ and crowned v/ich Thorns, ttwat jherecbac he was
Coiciiied^ Jerufalem was a blUody cityi tbac-puc Chrift
codeactf, andyecwh^Chrttrofeaiaiainj heardencbac
chey (hould ^oand preadi the glad cidingrof (he Gofpel
firft ac ]erufalem. One wouU have chpughc be ihould
have faid &o hh difciples, above al places fcome noc oeer
Jerufalem, one would have cbought:|^e Hiould have laid
CO cbem above a 1 places, preach nor the glad cidin^of
che Gofpel to ]efkfalemy no, but faich hj^,gu atid preach
chegladadingsofrheGofpet, remidipn.ofunsf, and par-
don of Ctva;: ac Jetafdlem, begin chere, here is che meek*
nefs ofChnfts Spiric, che very hearing of thele chings
hach a nughty efficacy on the Spirics or cboCe cbac have
any incefeft in JedisChrift.
But now, chatlmayiec forth che meeknefs ofjefus
Chrift fureheri I have ih'ewed you, how he was meek
cowards his father, and towards nven,bf ic now che meek-
nefs of Chrift wil appear very gloriout^if we cake in ihafc
cchfider^ttons«
Firft, There w.as never any fo wronged as Jefus Chrift,
you thiis complain and Hiy, whocanbear iuchwroogi)
lam.wrongedrhus and thus, I, you tbui cpcpplain, biic
never any one was fo pronged ai^ Jefus Chrift, and yet be
was Meek, You chink ic a pleaiufHcienc for your paflioo,
when yoafay, you ace wronged, buc Chrift wasmoce
wronged, he fuffered the concradidicm of fioiiers^ and
yet he was Meek. You fay. Perhaps,, you ace fcocned,
Chrift, he was Hocked and fcoroedj andl yec he was Meek.
^etl^ips you wil fay, they cake avay. your right, take
take away your eftaCe,aQd4e^e you a beggar. Tboixh
^ Chrift was the hejr of ail ctn worl^ yet he bad noc a fade
Co hide his head, and yec be ' was meek. Yea, ftuipofe
any (hould cpucb your life* then you woidd cb'dfcyv
m ighc be a ngry indeed* None was fo wrome^ tx mm
k a^ Jefus Chrifti and yec l^e was meek.. Y«k aollie
. , ■■ ■ ■ '
Jhi Meeknefs ofChriJli
cd by bis fuperiors, ic is bed that ycfu fay* nothing', bac
aifibt aniu^erior that wrongs you>chen your Spirits rife, I
vtrb^c fhal Ibe wronged by fuch abate fellow as thi»l
Suppofe you be wronged 8yy cur fervaoc ia your houfe
I by one under you, then your fpitic f iletb. Now Jefus
" Chrift was iTrc^nged by chofe ihac weri^, inferioi*, thofe
thac were under hiro^chofe tha^ were his iejrvants. • Yjea;
as be was wcongf<lby his inferiors^ fo hewas if^tonged
utidefetvedly^ You foracimes wil fay^I have no* deler**
vedic at his hands,r<lid nToc mucbcare if I had deferved it,
*uc fuch a one to do me that <*rtong cfcat 1 have, done fo
much good for, andl defervejbetcer ufage from him^ebts
i5thacthatprovf)kes yourpaflion, I but Ohxtft hejvas
wronged- and never did any hurt to arty* You think
youfnay be lawfully paffi :nace when youdo not fuch a
one afly wrong. Mid yet he wrongs yoii, lawas Jefus
Chrift. Yea, he was wronged by nis ow»^,i' if you
fliould be wronged by youf o\t n '.Children , yout
ownc ^Servants , you would rhiuk you might Law-^^
ftiUy be ttigry , thus was Chrift^ Suppofe
you (hould be wronged by one you4iad doiic muta for,
foppofe you (hould cake one from the dunghil, and do
much for him, fet bimup to live in the world, andbe
fliould wrongyou, would you not take itiil ? Thus was
Chriftv thofe that lace ae his Table^eaC Bread with htm,he
was wronged by them* YoukT^ow k Mja6j)ut lictl^tharj
Cftrift faid to Judas, he that / giye^ihe fo^ unco^ he did
not &y , what thou wfcked vile wretch, wilt thou betray i
roe ? %ilt thou Betray thy Savior J no, bQr<>n]y fo, he
(hat I give the Sup untor Yea, Chrift was wrwiged^
openly, if- you be wronged by yptu: iieighh6urs in the
fi^tofyourdeareft Friends, )^ou'wil be angry, if you
(hould be wronged i»a ftrangf plaoe^whereQoneknowes
you, you would not be much troubled,but.to be wrong-
ed in the pEcfcnc3e of your ReiiWk^d Neighbours, apd
Atquaincaoee, thiarailetbyouc 9(»i«ts;now Jetui Chrift
wiiiwsoMed at 78riirakiiiJ)ef<»^^^
n%
i
The Mefhefi of Orift
^ 1
fo.
Mcekneft ftom Tefin Chrift, we doiwtwocwe icpq»
*mfv. We bwe<iJfojrM indeed a Gpod pattern Autd»«
i$aaiafli|eDce4nChrift.toaiakehisSeimi Btek, wto-
foevM is a gocftl Chriftian, hath the impreffioaofjerui
; Gbrift upon bi» beacc. '. .,
_^ . j. You wil fay, Whatktbat tkafmak(ftbi$^
rit^JefiisCbriftto btoffucba'HeeK^P^ •*
;4«/«>.. There ^rethefe tbcee things tlvat make ic
"^FirftiBecaugof tl»e liifidi|»t)olynefsof hts nature,*
was infimtly h«y,awi cherefatelo NJedv^petfeaiyJioly,
& rhecfotc perfeaiy Meek,cbat iscetamly aueacwding
to ihedegtee of holineft is the degree of Meeknefs, foe ittt
fin in thelieait,rhac doth fovpe the heart, & upbjtrer cbe
heartjoothing imbhcers the heart of a manor woman but
fin, andtherefa* the more foul the heart of a naan b, oe
more frowacd aiid paffionare is that nnan, and the mote
Holy, the noore Meek and Quiet. A« you know, wh«
the ftoroach is foul, there yirilcome bitternefs mtocfae
mouth, fo when mens hearts are foul and filthy, cn«
comes, ijpluch bitternefe into their mouths, what Is d»
reafoo that there comes fuch Bitternefs and PafBon out
oftbe Mouthesof men and women, but bccaute tbeit
hearts are fouU
Secondly, The meeknefs of Jefus Chrift,tt arae ftom
theinfoiteSatitfaaion that Jelus Chrift hadintbeFtj
rhet, and in h»|pfelfc,he had iomucb latisfaftion uj God
and in himfelf, that made bira to be of a very meek and
gentle difpoTirion cow»rds others and lb ic wil Ik with us
the more f acisfaetion any foul find? in God, ihenwe
meek, fweec, and gentle he wil be towards odiets, a$« »
faid in <Piw> r4^ j4. ^goad fMan fiufi b* fatupa
from bimfelfi Thac is, he finds in his pwq heirt mudr
.'peace of confcience, and thac fatisfies bis Sbul, theroae
I laosfiiaioii in bis Confcience cowards God, iodinhia-
•1
F
mm
*i—i fc^^ ■ A I I'ti
feify cliemocetMekheiiCowardsocberf. Youarep&t-t
fionace and frowerdy and nochffif^ wilpkafeyou inch«l
famityt and chofe about you, Ob I Ic is co be feared, chac
you are ooc (atk^ed with God^ and you have not tbac ta
your owo heacc chac facisfieryouc Spirict •
Thitdlyj, Another thing that made Chrift to be of Tuch
a meek ^irir^tc was the Infinite Wifdooi of Jefus Cbrift
as afterward you (Hal hear. Anger reps in the ^ofom oj
Vocis^ Though focn€cime< tbey take oocaGon through
tbeic wifdom to be An^y, y ec when they come co be ex-
amtnedt k is through FoHythar they come tobePaflio-
natCj and therefore Chrift was not of a PaAionate temper
becaufe he was Infinite wife, from thefe three ( efpeci*
ally^ proceeded the msekneb of Jefus Chrift, And thus!
now I have done with thefe two things^ Firft to open the
Nature of Meeknefi j and fo to prefent to you the Meek--
nefa of Jefut Chrift, I hope the prefenting of this co your
view thuSf hath a great deal of efficacy in ic, for cercain-
ly tlierels a great deal of Efficacy in che example of Jefus
Cbrift,coprevail upon che Heart of a Chrift tan. There*
fore ac befeeoies Chriftians to be meek, if Chrift be fo, it
IS fie chac the Difctple, cbe SdiolUr, (hould bt likeco
their Mafter, you lee Chrift prefencs it to you as a Frii^
dptland Evangelical Grace to Imitate hrniin. There
ace ocbec Graces that Chrift would have you follow him \
in, but ch|s Js a principal one, Ob Learn of Jelus Chrift ]
foe he was H(tek.
*♦ '
Kk
CHAP
!■««■■*■ »<>■ I '
t^ o ' Confeejuencef fim the mtik^tfi 4f€hrifi»
[
••■BMXSM^Aai
tGHAP. XCL
Three Conjeqitencei of the former DoUrine. i. ' Td
rejoyce in fo meeJ{afafvior. . a. itiragriewu/fin
toprcwksfomeeXaSUtvior. 3. ^n excellent hrave^
Spirit^ anddmee\Spirity tnay ftand together .
F
application^ i*
Irft, From hence foliowes. That- we have caufe to '
rejoyce that we have fo meek a Savior, ic is matrtr \
of great j oy to heare of the mceknefs of Jcfus Cbrift. In
Zacb. g.,9^ ^\ejoyce greatly OT)ai/£bter of Z\oojSb&ut
OT)augbterof]eiuU\en], beboldy tby^vg conpruA
untathee^ he k Jufl^ and having Salvatiorif Lawlj^
andTyjding Jtpon an jifl^ and upona Colt^ tbc Vok^\
anjifi^ bucmarke how this is quoted in *iVfj«. zt. 5.;
There you have it^^elye the T)aug\jter o/ZioD, hebM^\
thy %}ng Cometh unto tbee, meekjindfittinguponan JlfS
\ %fryce greatly becaufe tbe ^ing commetb^ and he com* i
niQth^eek^andfitj upon anJ^. To fliew roeekneisj
when he comes unto thera, and thetchtt^e^ycegrtu^ 1
ly hecaufe tby^ing commethy he t$ a nieek Satrior, To
have him upon whom our ecernal SaWactOn ties co be fo ^
meek it 18 maccer of great Joy. It is a great Comfort co;
one, to have rodeal with men that are of meek difpo-,
iitions^ elpecially when much of ow good depends upon j
them> if much of our wel-fare (houk! depend upooa^
man thao bftb a^Rugged, Untomtrd^Harfh L^poKiooy ;
nt Mrouldbe ^^eat greif to ds^buc ti^henthore cfaatu^ *
of our good depends upon, are of Medcj and Geoik dMr |
policions, ic is matter of great Comfort^ now our Stauks]
and our eternal £ft ates^ depends upon Jefoi (3irift»viM>.
««■
r O^fifli^w^fsfreiH theMeknefs of Cttr^ ^41
'
is oCcbisMeek and quiet Difpoficion, ic i$ Chrift chac is
our adyowewich theF^a'^her, that is of this Meek and
quiecDifpouaon ic is Chrift co whonis cbe ordering and
difpofing of al things is commuted, who is of this Meek
and quiet dtfpofition^ Ob» co have a Govecnor to be of
a Meek and quiec JDifpofition^ feraSecvanc to have a
BrUfterofaMeeksBdquiecDirpofition^ asnow, what a
difTeireace do iome Setvants chink to be between fonie
Maftets ihacare of Froii^ard, and Crabbed Difpofitions:
perhaps h\% Bcocber or Friend dwels in a place and ha(h a
Maftec and Miftnsofa quiec apd Meek Difpo^cion^ Oh i
He chinks, happy are chofe Servants that have iuch Go* |
vernors. . Npw we have Jefus Chcift the great Governor ^
ofal the worlds to whom aUhings ace counted^ that is
of a Meek and quiec Diipofition, Jefus Chrift that is cobe
ourjudgy to pal's the fentence of our eternal Doon)^ ic
is be that vis of this meek and quiet dirpofition, Chi:ift
chacisfoneer related tous^ Cbrift chat is our Husband
Chrift thac is our Lord, Chrift that is our Father, ic is
be ciuc is of this Meek and quiet Difpoiiciocu Jt is a
great DiGcomforc, when we meet with any frowardnefs
in another^ if the Husband tneet with frowardnefs ip ^he
Wifc^ or the Setvant frowardnefs in the Mafter anc^ Mi*
Arts, but Jefus Cbrift is gentle and Meek towards you,
pecbaps^ooe Brother w^th another,' and one Friend with
aaocher, meet with frowardnefs apd Paflion^ I but Jefus
ChriA is aL medc, fo chat the confideration of Ctariilt
meeknefsi hath a great deal of comfbrc in io
^Application^ 2* *
/
. Secondly^) F'rom hence follows, to that Cbrift isfo
1 ISeeltt 6h Chen 1 What a wretched condition are they in
. land how oiiferable is the condition of chc^etb^t.dofo
/okeduk (iieekSavftor, this meek Chcift;.they^^^l
bixD cdt>e moft drea^dful and'cerrible to cbe^n^feptaifi-
ibekliQiswicJcedahd vile indeed, and tbe cpii^ictob
!
N^i-«>» " «i<
241 Xkiifc^nattftbemt^^
I of tfaofefnen ind women is tnoft miferable, and
^ cbacdo fo provoke hmi cbac it fo Meek^ to be fo {«►
^ible »nd dreadtul to checo.
Ofcjrff. You wil fay, Iftbaty^fieaVad^^ Am
^etdin^f frovok^i^ a Child^ and dtn a beat agav^
4bir Childy or if yen fee a Rafter or Wftrifj tbatymt
^iiow to be of an exceeding gentle ^eek^ difpap^ttm^Um
f bey are exceedingly imaged againfltbe Ser^iwu^ ym
wil conchide^ furely^ tbii^ Child hoib done feme grrm
things furely tbk Sem^ani bath committed fame gr^at
vpic^gdnefl; that one that h of fo gen:^le ^Vijpefttkn^
ffjould be fo prov(Asd,
Anfw. Now cbere are a People, chat Chrift wila»»
ntt^li bimfeU exceedingly prov^ed <^in(V, I wW give
you but c wro Saipcures tor tiur» The firft it xh^t wUdi
upon divert occafions I hive inencioDed*, diey jie dioCe
chat ticcle think chic cheyihal ftiid Chrifi- fo ptoraked a-
gainft them ? In a. Tbtf i. 7. And to yM xvbo Mir
tronbkd^^eft with ut, when the Lardjefm CbriBfkai
be^eveakd from heaven^ vnxbbii nd^tyAngps^ m
Vluming fire^ taf^ng Vengeance on them ibat l^tcm mit
<iod^ and that obey not the (jof^lofvur Lcnrd Jefiu
Vbrtfl. Bven Jetus Chrift, chit meek one, . "HA one dqr
coroeAvtch his holy Angdty in fiinrtngfice co cakt
geanoe^ Upon whom I upon rbofttlm Know ox tM
cliofe tbac have lived under the means of die knonrlcdg
God, and yec have tioc fciiown »60d, have noc n^ua
the kno wJedg of God j to come co karo to knoir hii|^«Ml
have HOC obeyed cbe Gofpel oftbe Lord Jefiit ^mft;
You haw the Gofpel of Jefot Cbrift nmbtA^mytm
'now if you obey noc cbis Gofpel of Cbnfty dMsmntte
a day, when tbj^ meek Savior (hil come, io
.t- •
-
khe vengeance utpqn you; And the^dn
Ue jp*tf» men aad "tkb «m» audtbe^/^^aftMiufi
' 0*1^ aMntf men, mi4V€fy\>onAnM»i.^nirevwf
freeman, M &"«« tbemfelvei i«tte V^n/^ aad. th»
l^ockf of the "MoHtitaine/t and fay to tbe*l\.ocks and^
^tbt'Hoiimamu. falmiu, tndh$i»utfrpn the Voce
^ymtbstfatt^ufonthtthitwet imdfr<om4b€.Pfr<a^
oftbeUaiAy Thoughtebebof i»tL!W»l\,-y«)»«ift*.
hWathic »dre»dful, in ft) muchy tbw they «aIiO<te
NoanuiMs to hide chem, aod to iiHj*poottor% itac
•heyouybebid from tbe wtathof th«jL«mJ?,. (Fvrtbe
grMtdsfofhttvoratbhemei <mAivhoft(iibtM*4»
%nd. Oh 1 Who iwl be able to A«nd, thi» Meek S«aoc
wil*ie thus pcowiked one day tgwoft m^va^vaffm
iiieii,andth«ic«niferywUbeaggMMti(t^tK «>«««
rtnc is m himfetf ib Meek, yet u thus dieadftii\y j?BOfpked
tgtin^.cbm3.
« *
I{eiKe-vie<inay Lsai;*, TJi>iK »A»«* Spwi? '
w»r-«— ^-..JwhtweSpiat, may ftaind botb^cigtther*.
ttirteltSoirit anda magwwiinow Spijy t,,ainpck Xpjfic,
ttu|lKFttk«l Spiw* a meek Spick, and« SwMt /i|U><>f
'ooutace, andfoRitude, and ot val:>r, way ftaod boM»
txoBetftec. , A.tneek Spicir». is not a meek. Spicit m tb«
loSrtcnft,.thac is, aSbeep hke Spirit, »JW ^
iBBttICi that hath no valoc and fomcude, but ajocelt
& and a %)iri« of the gceate* waggammity. ;hat
^^ffiUycabbe, mayftaodijpth togecbac v ^ |«^^«>
Sefatoeplaee that we quoted foe Chnfts meeknefs, lo
mOm. ft. *. There you hawe both fee focth cogptbee,
iffkw iiSSrfty *•»* pfofperoujly becaufe of tmth and
'nK^iwdfBf^teouM^itl^neJlxroi^jateJh^^
w£^ V^^nt OqodHfor mr a*id ever.
imS^mHkpeft, iKOvlc <^tmt,ma "'«^3;-
I
imimti
\ ■ \ . -
profpermjly inthy majefiy^ Ma;«fty and roeekotft raiy
ftand botb cogccber, theft three confequences now foUpw.
fromCteiffsmceknefs. ^
• • ■ *.
Bucn05jrtbac which follows ip tiie Text tsthij. That
chetefote we fltould be meek, Jefus Chrift be w« rocck,
^nd' he cals upon us co Leiar n ot bim c6 be meek ts be wai,
Icis ctiae cbe Difciple fltould be like cbe mailer^ of
Chebkfedifpofiricm, and indeed, it is the erfcellenqr^ of
Chriftians to be of meek Spirits, I reiliembec Jujim
Martyr in his ^ppology fcff the Chnftians, faitb he,
Why doyduff compUine ofCbrifHans ? Wbatk ky<m
hafvea^'ainfi'tbem bkt their ^amel tAnd are you fo
offf^ded^tb their "^amel Chnftians ffaich be) IVbat
are ii^ey but'Ghreftianoil And in the word faece in the
Text, W> ToaK * ^f jf^t I^ *«, »«w. which figntfia
Vaci% and if it be applied to a man, and the word a lir
tie, (o ic is, men of Facil and eafie Spirits, of geode
Spirits, fo Jtiflin Martyr alludes to the very wad
Chriftians, calling them Cbreftianoi, becaufe tbejr ate
^Chriftians, faith he, they are of cafie and gentle Spiri»s
they ihould be Cbreftianoi, as wel as Chtiftiaoi, of
meek aiid quiet Spirits, if they be Chriftians, Learn of
voe for I am meek.
•« ^ •
CHAP.
■ . » * ' * • 1
« ' . • .■ I •• . . . . ♦
Learn mekne/s^f Chrift,
■^»«-^«
H$-
CHAP. XCII.
• % -
Learn ^eel^fs qf Cbriftf bicaufs the ViUb^r 4e»
lightfintfye^e^kpeffofbhScn.
JEius Chcift v^ould htve ui to Learn Mteknefs of hkn^
Che rather, becaufeGbdcbe Father is fowelplealed
ta him for hit Mcekhefa, and t bereface Chrift would Iwve
huDifciples Learn Meckiiefs^fhimy Chrift koows how'
wel God the Father ispleafedwichhim^ becaufebe ii
foMeek, and bumble. In Ifai. 4z. Tbac bkewifewas
naiued for the (hewing how meek Chrift was, bac coi^.fi-
dec of ic agiin how God the Father k fo wel pleafed with
Cbfift chac is thus meek : verfe,i. ^ehold^ my Servant^
v^amlu^M^ mim^EkS^ inwhmnmy Svuld^iphu
Hh, I haw fut my Spirit upon bimy be fijal bring forth
Ju^^ent totbeQeniitesj be foal not cry ^ nor lift up ^
nor caufe bk n>o%ce to be beard in the ftreet. MarK,
heboid my Sem>anttn vobom my. Soul delights^ Wby
doch Gods Soul delight in Chrill, (among other things)
but becaufe be is of a Meek Spirit, faith the TtXr^ Ue
foal not cry^ nor lift upj norcaufe bk voice to be beard
intbe ftreet^ He ihal be of a quiet and gentle difpofitxon,
* and therefore it is that God did delight in him. I befeecb
you confider ic, the Soul of God the Father, doch delight
]Q-fefos Chrift, becaufe of his meeknefs, becaufe He doib
naf^fupbii voice and Cry^ Is not of a Turbulent and {
iroubJefome difpofition, Surely ,here is one Reafon why
Cbrifl: would have us fo meek, as If Chrift fhould fay, I
find chat the Soul of my Father delights in me, becaufe
ofmymeeknefsy and 1 would fain have the Soul of my
Eath0r'delightinyoutoo^ and therefore I would have
I
vnn I
■Mm
iMMB
Usm meekmfs •fChri/L
I you have che difpofit ion ofmeekneff , riiac you may hm
the dclighc of^my Fichier, as I have che delight of my
iFacbec. So our Savior in Jobn^ 1 7. H* Prtyes^ that
God the Father would Love his Diiciples IViUi the fame
lAve that be did Law bim. Nair if > oci wouU have
God the Father Love you with che fame Love chj||jbe
did Love the Son wicbj you muft be as be wa$j tbaciSi
mtek as he waty noc of Turbulenc Difpofictons^ bur of
quiec and meek difpoficions^ as be was* And foyca
cead, in ^Mattb. 3. When the voce was heard from Hea-
ven, iayii^ TbkkmyppelbdcvedSan, in ppbomlam
vpelf leafed i When was it f Ic was^ when The Spirit cf j
.QoddiddefcendrnpanCbrijU^a^lhwi Ac chacciciie
aiKben the Spirit did defcend upon Cbrift asa Dove, then
oemeschere a voice from Heaven^ faying, T^hii kmywd
4}elaved Son in whom I am welpleafed^ And tbK iscer
tain» when the Spirit of Cbrift comes moft upon . any rxo
or Womens Souls like a Dove, chat is che time chat God
wtl give this Teftknony unco chemi chis tsmy wd be-
loved Son^ or this is my wel bebved Daughter in vhooi
my Soul is wel pkafed* God it never better
^a(ed with you^ than when you have Spirics bhe a
Dove^ meek acid gentle Spirits^ buc wefbal aficcfwacds
fay more of chat, for the excellency of this Grace of
4iieeknef$y now we ace co fpeak of fc^ bow we art cobe
meek as Jebis Cbrift was.
m^
mm
'^mm
wm
CHAP.
I
I J* ■■ 'l J fc * I
Meehufitomrit Qdd v^ea.
iliW.i»
■ * ■ I
247
CHAF. LXXXXIII.
Learn of Chrifk to he ^leei^ towards Qod^ and the
• ^oint opened in feven V^^icHlan. i. IVhen
(jodjhepfn himfilf <k^ an enemy. 2 . When in the
greatefi .AnpiUb and trouble^ we find no help.
3* When we have fought Qod long^ and yet be
doth not bear m, 4* When after much means the
Veart groped worfe and wor^^ 5« When
the LordimpUAes ui in bk fer^ice, andyetwefind
nofuccefs. 6. Though tbingsgrow worfe after we
ba've trufied In Qods wordl % When we haw
no ^ncourojgement in our dealingwitb (jod^bmt
cur eternal^ate,
THerefbrefoc the opening of ibac^ bow we arc cobe
meek ai Cbrift waf 9 ye know, diat'in the opening
oTChcifts meeknefs^ I ihewal you, Tbac be was meek
cowards God, Sbailnot T>rink^ofthe Cup which my
Esther hath wvm me to Drinti^ Noc mine ownbuc
Tby wil be done '» Chrift be fuffeced bard cbtngs fmcn
bis Facherj and yec he was meek in his ctrciagt cowards v
hiiFajfaer. And he was meek cowards noen, Andaccor-
diaglyIAanab(H:co draw your Hearts co the Love of
meeknefsy cbacyiyimaybeofnoeek difpolicions, Firft,
cowardi God, and Secondly cowards men, we mud
Lnm of Ghcift cocarcy otir ielves meekly cowards God.
TriiXy one woi^ chink chac (h«ie needs noc much be (aid
ccncnning this, of the meeknefii of ouc Hearts towards
Gsoij one wouM cUnk, chat it fliouU nocbepofliible,
cfaaccbcreflioidd be filth widcednefski cfaeHearcf of che
Craatuct^ to bt frovMBd CO wards God, ic is too much to
tefipovardcowacds meo^ cowacdaooc BccthteD^ but co
._ LI be
I
^48
Mttkne/i tdUtards Gtd opetiid*
m*
■««
\kl (roward tow^td God > one would cbink^ ibu
were Hn horrible wickcdfiers > Me would cfaifik none wm
guilty of chit, we), but before we have done Mricb tbe
poioc y pu flial fee a greac deal of neoefficyi and mudi ufc*
fulnefs iti this point co reach you Meekneff c6wai^liod.
?vM^ Therefore I Otalfet before you cbeMtetcoeff of
fpirtc cowarda God| at I have done from rbe eiampfe
iol Cbrtft 9 fo from the Example of octiet
SaititS) Iflialfiiew you what meek • difj^doos^ (hey
have bad towards Godj atrhac Eximi^k knbcabiew
chac old Good man^fy in i. Safb. 3. and the middie
when God (airh, Tie weuld do^fuch a tfrrn^M I/nKl,4t
pe4jidi both tbi tans cf every one that besrdHpMtU
tiiigieywhen he beard a dreadful noife by tamuel^ wbco
Sit»we{ cold bina of chac that niighc makebocfi tbeearei
of al that beard k cingte, now (aich the cearr, whea.^j
badiieard.al> he faid, ac Che i g. vetL It ar fbe Lardkt
bimdo pobatfoewt feemeth bimQood, hest wasaMeck
difpoiicion towards God. And another EMmnleia^^
vidf a notable Example when be fled (com wwj2sImiI| in
a. Sam. ij* 2$. 26. IflJhaUfii^dfiWHiriHAeeffs
of. tbe Lord, bemlbrin£me again, and Jhevonu bm
it ( chac is Che Ark ) and bk Vabk^on^ bM ifbi thv
fay^ Iba^fenodeligbtintbee^ b^old,bereaml^kiUm
do to me asfeemetb Qood unto him^ and tbofe<itbcr tcxtt
tbatyouliave in^jaliif. 39. 9. 1 opened not my mcntb
becaufe the Lord bad done it^ becat^ fboM b^ dnn ih
thtte is tbe roeeknefs of 7>^<;iii/ Spirit cowards God^
We are to be Meek towardilGod*
Firft, In this cafty when God Appears a^painftj Ifafi
or Woman as an Enemy ^ yet then to be Medciaod tm be-
have our felves Gently and Meekly ^ when God Ceemes
tocomeagainft usas an Enemy, it is one of the dne hard
cbingirhatLinlwrfaid wa exceeding {KAoiile iiistad,
one was to belecve in God when be appeasiaaf aoBo^*
mys then tobave a Meek Spirit aftd|ofceepdleMM»CiB
J a gentle and ^ec finme* IdonocfpaakofylBriiyi
f
poiicioocofeekingof GodsFavor^ but in oppoficicn co '
diOn^nc^ CO keep cbe heart in a quiec and n:ecl^ iuU ^
n^Qvcicame cowards God, -even afr char cime, when ht
tones cocopae, agaiiift chefoul a.« anr Eoeniy, chiska
great msiaeiv (bit wat Cbrifts meekneb> chough God
ap^aceddr<»diuUy lowafds hioo^ and prepared a mcft
{^trter cup fos him co drii4C| yet he continues iueek, and
fo when God feeraet to forfake him, yet he cries out, ^ly
(f<fd, W> Qfid^ tvby haft thou forfal^n me f Wjf god,
cbQ^jh be bad forfaken bina.
Secondly 5 When wc ire in the ^eareft Anguifh^erou-
ble, and affliftiofii land yet find no help, when che Loid i
Ipucs bi^ creature into the greaceft trouble and affii^ioo^ 1
'pjiin in youic bodies^ Anguifh in your {pirits, fore afflic- ^
tions without^ and fore affli^ions within, an^^cheie
you lie and find no help, yet no^v to be of a quiec difpo-
fition, thtt istbat that i$ acceptable to God, God did leetn
Ml fefake Chrift, that you naay apply to this, Chrtft
ifeenied cobe forfaken upon the Croli and his enemies
came and gave him Gal and Vinegar codcink, and yec
Mjf (fod^ (^odiHis Spirit wa$ not di/lempered wkh a*
ny frowacdneCB and dift urbance ac al,buc he keeps bis fpi«
itt Meek andquiec then. And fo Va'vid in VJa!m, 4o- I
I have waited patiently upon the }Lord^ Ibur, what con-
dition was be in? . ItmaybehisaiHiftion wasnot great,
(auh c»B texr, verf. 2. Ve brought me kp aJfe om of an
bcrribiepkp ontof the miry clay ^ Satcbhe, I was in che
horrible pic, and the miry clay,and yet the Lord brought
me out, wdmy ibul waited patiently upon the Lord
fochU condictoo, when I was mao horrible pit, and in
the miry day, my foul waiceU paticficly upon che Lord.
1 Tbkdl7» y«a, though we have foughc God Ioti&
40d y«c be feeoisfiocco bnr, even theo t«keep the-hiact
in a aaeekaifpofidoa cowards God, wbcn we havebeen
MciogGodJoQg, aedGodieeme*, atkwere, toftuc
|h»eace agaiaft t»..: Tbut ic was wadi ^hmdji^ktA batb
i3'($ TU iadai(/i if Chi^.
^\
aUbi&frieiubabottefaiai) aod yec be was iio^pirfBociai%
cboQgb oevec ;.a man fo .wconged^ai he/ y ee qc wai Mil
pafQotHce* . • ^
. Secondly ; Yea^ FarrfaerHtootVi thac tius did ogc
cooae from ftupido^fii Chcijft koew ^and was ieoiible of
(boD) ladyec tiis Eiea<t did noc ri& in pafiioo, oDcmay
bt^^QlBged, v^ be renfleis» andftupid^ but Chcift was
QOiib^ wd yet (lil be was Meek ao^quie^
4
• • - . t • ■* -
T— _ -.^ * •' *
tTf^ftUyy Chcift wasfiitfinirly wife^ a wife man oo*^
noc ioduice to t^erwrdngedby Fjoolr, m^w chac are of im%
doAandiag are iMdy co rife amy timet in paflioQ agaioft
chofechacatft ignocaniv ^nd f^cciHi, cbey c^hqc. beac
witb foccifiine(S| ^nd wicb w^ftkoerf aod foUyf. chough
it is' true wifdome. f as you ihal hear afcec wards) but
Chrift was - wife, - and quick ' ot underftandiDgs aid yet
C0Rvei:(¥.witb J0n6rantt (bolifli and (otcifli people* '
' FoutcUy,*Chri(l was bonorabW ^ was a greac Nobk
mao^ ^Rfdiman, an beirofal the world, hem rghcbm
badcbepofiEeflionofaltbeworldifhe would, cbougfilie
bad noc a hole Co pm bis H^ad iiu Rich meo» cbeir
Heatts will rife^ if cheir poor neighbor wrongs shem^ aod
cbey wil give them (iich looks as wil pierce them chroufgb
and dirougb if they wrong cbem, Chnft wastbegteac
^lOfifi be was honorable^ be was Noble, andyecbewai
Mee^ Menditcaregreafinplace* chey cannoc indin
to be wronged, cb^caontebearic^ have you OQcheaHrd
many of chem^ tf they be a lictle aogred, 6U a Cur|ii» aad
Swearingybecaufetbey thinkcbac it is top much foaa^eisi,
whoareiobigb, and above ocbets^tbactliey ihou|d| lie
fpoken aeainft,; andyec Cbrift was ihisi be was of a
gentle Spirtc '^ ' '^
Fifebly^ Aodbefides, Cbrift bad al ofycuacaoad*
vantage^ it a man have bis. enemy ac adfanrage then be
wilmanifeftbisdtrpleafure^ QtriftfaadppwCF eoou^co
avenge himfelf when bt would^ Tta«(9 .a(« mai^'MilIF
I feec inwardly^ andd6iiocinani£(ftjdxu[p|ifiQ% '
Tbt IjiH^ hie/f of thrift. 43;
^beybavft noc power c6 vehie cbcmjfe]v^ Cfacili badil
^ower. yechowtkekandgemlevasiie^ » (
Sfxwiy: Ftirch^l Chfifthad^smucbivorkcodoai
ioyiAenincheMKicia, many men apd Women ajcepaffl-!
'omceandfrowatii, becaufe cbt!^ ace very bufie, come
tojtoy men in cheif Familtef^ when tbc^' ace buii^ cfacy
are^toucby* 'ai|^rowardj and are noc cpiiec in. chcic
Spirits whenttey are fill of bufiaQby oome co forae Sec^
vancs^ whencbeyarefulofbuftqeCij andxtofi cbero^ and
they are very feowardt now ifaoy badgreac buiibefs^^
«ks JefuiCbuft^ and yec^^ vai Mceka^quiec.
Seventhly : lurcher,' The very Heeknefs ^f Cbrift'
wasabufedmucb^ You wtlfiiy^ i did io and lb co iudi^
and ver cbey oftentimes abufe me^ Jefus Cbrift war
abided as mucK as ever cbe Meeknefs of any was abufed*
U fBrasfaid of^fef^ chat he was the Meekeft man upon
the Eareb, for a roeere man. I bur Jefus Cbrift, he^wenc
Aeyond ^^^/ in bis Meeknefs^ his Meeknefs was beyoodf.
dieMeiknefs ot^ofex^ as may appear incwo or three
tbiagt^ Firft, TheMeeknefsc^^2l£^/was notp^rfeft,
ib vat CbtiftsitJhere was a mixture o( PaflTion cogetber
wkh the Meeknefs ol^ofii^&x ^lofes brake ouc^ in pall^
fioDy for which he never came co cbe Land of CosmMj
^bm (o WM noc Cbrift. Secondly, ^lefu waa nbc aiwaics
lleek^, cfaerctwas a time when his Spiric was Cfovdcedj
' buc fo was ROC Cbrift. Thirdly, Yea, The Meekne(s of
^^iofei^ or any other man, is the Grace cbac fiMuescbe
Coacraiy co Meeknefs^ doch bridle pafTioh, buc the Meek*
Beft of Chrift came from cbe temper of bis Hearc. cbac be
^Imd naturally, there was a natural Meeknefs, and there
waa noching in him co fubduif: cbe. ceotrafy unco thac
^JUariknefa^
Bfgiirly : And cfaen» Icis from cbe Meekbefs of Ulm
CbriS cbac cfaaSaincs eves after, have receiveid cheir Meek« |
oeft, tc isisom cbe fulnefs of bis. Graceu.^ his ^knefs ) l ;
^aMt- rK0 ^incs r««iv0 Anfv«^ht# M«^kiie{is^ we receive)
95a
I _ ' ' ~~
Meekaefs tnwarh Qod opened.
cleave to hie wofd^ yet, I fay,u it cbe way cf God nfflfty
ci^es CO go quice contrary (o chat cbac the word feeoi^co
rpeak^ we coine to the woi d j and to be incoursged by irj|
aiid yec our cafe goes quite con: cury to what we bear, Ob^
this troubles us many times, I buc y ec we mud go on, aod
continue meek in our fpirics notwichflanding tbls. In |
Vralm.119.Su ^yfoklfaintetbforthyfAhation^ butL
I hope in tby word, mine^yej fail for thy word, fiiy^
inj,whm wilt thou comfort mei Thou haft indeed Ipoke
chy word, buc I donoc fee it fulfilled, the chingfecmsxo
go qmce crofs. mine eyes fail for tbj voord^ Vot I am
bxome Itl^ a bottle in tbefmoak\ A Bottle hung up in a
fmoaky Chimney, never regarded lirohke a Bottle io
the fmoak not regarded, Tet do Inotfoij^ct thy StMut^ $ ,
Yet he kept the word in his mouth, though he did not
find Che word made good.
Seventhly, Above al, when we have to deal wkh God
about our eternal eftarei and find little or noinccuTag-
tntnZf thereis nothing more likely to cut the Spirits of
men iqto a difturbance, into a fro ward and pafHonace
rempec then this, wbenas a man deals wtch God about
his everlafting eftare^ and he finds Itulc incouragemcot
from the Lord, but ftil it continues with him as hazard-
able is ever it did. Yea, He apprehends himfeU rather
in more danger then when he began at firflL now
upon this the Hearts of m# are ready to be disturbed,
buc we are ^ow to be meek and quiet in our fpirict when
this comes, and though we are ftil followed with fears
left we fliould mifcarry everlaftingly, and God. doth
na come in Co anfwer our defires, yet the Heart is 10
continue Meek ftil, cake heed of any frowarddels of
Heart and &:et€ing of Heart io ibis condition.
jt
CHAP.
^^^ftmimm^^
I , I I I ■■! i
> lllafrns tf Metknefs towards God,
^53
CHAP. XCIV.
Containeib three ^eajbns of our^eekpefj tovodxAs
§od in Qenerdl i« Vereby ^od kSanSified,
^ hereby we are helped in our duties towards
' Qod. 3. hereby affii&ion k made more ea^te.
Secondly when the Soul hath to do with (§od
about its eternal ejiate^ then we are to be ^eekg
' I. ^catife nap' the Lordfhews himself more in
hk QUrty^ z. ^ecaufe^ now the fmner apprehends
ks own wretchedmiJLmd danger. 3. ^ecaufethe
fmner if now about the greateft woih 4* ^e k
' feeking the greateji ^ercy from God. 5. I^ h
- Qcds^eate^aimeto ftibdue thy Weart In affliUi^
ens. L'fBecaufe now the Jpirit of Qod k more
mighty in tbee^ and it k a gentle and tender
0ing*
THe Reafoni in General of our Mceknefi^ with God^
why We ihould be meek^ They ace efpecially chefe
three. ; ^
Firft, Becaufc herein wc Sanfitfie thenameofGodj
the Heart of a finner in nochtng Sanftifiei Gods nacae
iDore^ then in behaving it felf meekly, when God puci
it CO fuch a condition as I have named in thofe feveral
Particulars, gndyeccbellearc continues meek, this San*
AifieschenariieofGod, and his Love, and his^reatnefs,
and his majefty in fhe Dominion be hath over it j in bis
power, andinhisWjfdom, and in al bis atciibutes, fuch
aHeandotbSanftineGods Nathe*
Secondly, This meek difpofit ion, it is that chat dorb
much help us in the performance of any Duty towards
I God,' it isthat ch^c helps qs to attend upon God ' in any
lebifig that he doth require of us, (o long as cbeHearc
Imq^icielf ioameekt^per, fo long tbeH«ar ' ^^'~
i
ar»
MM
554^
^afaH$ 9f}4e9Knefi H»dfd$ Gtti^ -
i
acceod upon God in any fervice cbac God cab for^ but. if
once you have loft the meeknelt and qiiiecnefsof yobc
difpofition you are fit for nothing, you are no way fie ro
ac(;end upon God in cbe wckA (bat he fp^ks to you, yoo
are no way fie to attend upon any fervice chac he cahyou
into. You read in ^Exodus ^ 6.9. V^hca God fent wfe/
CO deliver the Children of lirael out of bboddge^ the Text
fiichi They bearkpned not unto Mofe^ for dnguipjof
f^rit^and for crvel bondage^ So many wtiita their fpiria
are in a dilurbance, and in a pafflkm, tfa^y ffre noc fitco
hearken to God^ nor c:i his wwl, they come ro hear his
word, bnc ic docb chem no good. Why are there many
chac are in greac trouble of fpirl% in croubteof cotiicieQce,
dtey come co hear che word^ and they hiar many excd*
lent things that is for che good of their foub, but they get
no good by it. Why i Becaufe they comevoc with Medc*
nefs, CO hear the word of God, therefore iris that Oqf
cannot fiear what God faith tothem^ tod cannot aocad
upon any Duty, ic doth unfit them foranyfervillchit
God cab them unto^ they cannot pray, *and chey cannot
I medicate } many of you complaine that you cannot pny»
and Medicate, and hetr the word with profit, whence
comes this ? But becaufe you have not your HetrtiiU
Meek temper cowards God*
Thirdly, Becaufe by Meeknefii^' we flial come
to have our aifliftions a great deal more eafie,
Che Heart of God wit be tender towards us, if we be
Heek and tender cowards God $ but ( at w« M
fee afrerwacds^ if we be frowacd towards God, wemuft
expeft to have the Iflce for like, but if we be Bfeekttl
Suec hearted towards God, of ifldtiqg Hearts cowanli
odj we may expeft that Gods Heart will meic towwli
us. As now, miac maket yoQt Ifeait meIc toiwmba
GbiU, if youfliQuktbeangrywithaCbikbifcteOhU
flioukl fre^ and vexagainft you, flttltheCliadflltm
^ing by this ? No, but if you faedif)^let6d, Ml*
Shijd atfeOQtf iKappciebtcxfc y^ou^dii^tafiEcl^
^/t^/m ^mukftefs ttmard^^od. 25 5
d^EsircofdieCfiildeoMell^ cDdfcildi radyoufb^
icida quiet, and niikinc temper^ this now breaJt^ the
Hearc of any Facher or Itother in the world, wliencfac
CbUi flialcome md lie down before you in « metctng
ftamei wbereas^ if the Child ibal go a\^ay frumplng^
aodTcxiii^ andfcecciBgj cbq^eisnogoodgot this way.
We arc C(>be meefc towards God^ becau(e cheie is no (ucb
wa$r cohaire die Rearc of God bcofce cowards m^ as our
cacryiqg our Hearts Meek cowacdr him, wbacever his
waics ace cowards us»
But above al^ as we are to be Bbek in dbofe cafes, fo
whegcheSoulliacb(odealwichGodincheroac(er of sa
ececoal ma^e akhpu^ for the prefeoc ic finds no incou* \
oig^enCg yes faefure ro keep your hearcstfeek. And j
A€feireafldeataianvReafoB$forc&ac9 why above all,
lie Keaft.^a fiooec liiQMkI be kept in a meat dif
owacdf Go4p .when fc firckt co profide fbcksececoal
^V% ^^ k deals with God for eceroky : it isijc
bat n^ (inner (hoiiU be 10 a (wek tender tow^
jibm U»it Xord dorh aiUft ic in the Body, oroucward
fftae^ oe in any way wbacfoevec, bur when the Souf
^^ccMxtik haw codcal with God forecernicyi and
ppsdicads k faff to dainr ro mifcarry Cor ecemicyj
Save «1 rimeffy. tlnsfi cbe Hearc lauftbeof ameekand
^icf dilpofitibD,*andcea)peroffpuk, and c&ac upon
bieftagcouodSi . «
IPuVt^ Ce^C;^ That ikiw God himfelffliflWfbimf^
uulMr« IQ Ims flddrvy aod grcacnais^ in aoochfir'
^ „ . cfieA lormfrlyA? m* aad dK oiorea finbei: Aali
i|i^ God in bis CHoryt ana Honor, die moceGod'
.
Itaf ilifdGpM;)rJttafitp duK j|«c God aqwA« ftom ;fc
m — — — -»•
t$6
^afms vf'm^khefi iwjrds <S?otf.^
Soul, when It apprehends, its daDger fo math as thob
doft, when tbou act dealing wixh God. about thy ^^ni^
eftate. -r. ^ . ^
Thirdly, fand cfpecially ) becaufe noiTas tbouatt
andcr Gods feet, fo thou arc now about the greateft wixk
chat ever meere creaojre^was abpuu. ^P^^ thou an
about dealing with God for thy everUtling eftate, I fay^
thou arc "^out the greateft work that dvet creature was
about, aod thou badft' need thi5n have al thy winabotxl
(hee,. when he is working about ;he;greatcft bMfinefi clat
ever linner was working about ih this world, ia leekii^ jco
provide for his. eternal condition^'n^^vv if^hou; out thy -
lelf intoap^fTion, or giveft way c6.rhQ fro-vvcftefifpl j
thy hearr, thou wllcte cxtreamly Hinori^d; ^«*«n.^ naaa
is about a bvrfiiiefi of great confcquencej nothing hiodecs
him inore then pafflon, Tbecounfel of the fjroward wr-
rieshvn headhng, fa^t^ ^iphaijob, . J.-.'^J* It cartiet
bifo.op, tavwy unadvifed, andii«li(crc;fet jcpi^lft whtt
•once a maii isftovard, id tn(pcpptiwispfftbifafa
,that are froward . ioward$.'GQd, muflTneedstarry thejb
headlong^ and hipder thernlnjj^tny in this great fcirfr
ncfe that now they are abour; they had need keeptbcir
hearts ma quiet, temper at this time. . ., .
Fourchl^, Again,tboiilAf feeking tWi greateft flttrcy
from God that ever creature was (eekmg from Gcd^ m
wilt thou be frowacd oow?ihpI a1>e;gg^i)e frowiard Wn
be feekes alnaes^and thegreateft almtes ? wfcen ibt\ '
f!eke alQAs^ th^D be Is (n Ae.boft. quitt; aix)
Iditpofit ton that can be, poVS'thdii atf Tt ekttig to <
'thy eyerla^Hng'eJlate, arUl therefore tjtdurhadlt HSfi
kttg thy heart in' ^ meek and qutet/tu^ ttinSSf
- iFiifthy, And tli^ greateft thing God :ayni^«^;kK
'tofubdue.tby bekrt in al the {iflB^io^ cBaK^a^^
d)ee, and al ^ tcx)Ubles'of confciepce!itb9(|$foa ur
(kt^ the^eateft thing that God aimn^^it&^tO w*
[thv heart fromthv beloved luft. and fflDoiie Ae^ nftB
•i.-'- V '»
»^^^wr— ■ I i . i- _ ^ ^
Atm^aMltlierefbre cimi badft need beof aquiec diC*
ionciien^ thoiiacC Oow in Gods hand to be wrouf^hc
LordihUbf wew^t z/f ; for fhe . fslf fame ibing.
r. 5. 5;:XiaRiiQaec.ofi 4oi«q0PK is^'tn Gpd^rband
ttr fie Jrr^bc^: nmr whsi) .^ nwi is w/^iking abouc a
jibiq^ ind Uath k codl ta;bis hand, fi^haldibts hand
^ ABaay* and qoiic. - If4b be you be working any cbing
upin^MttCbiUceat* doiogaqy thk^bbuc chem fbrche
curing of. rbem, layiol;. any la)^9.«|^ii rhe Tore place,
if die Child do nothing biu rt^Ie up and down, and wiF
noc bequier^ ic hinders yoil in (he work^ buc you labor J!
#ii*4<0t^^ as quiee ^v.v^i -^q r .Sp c^al
arc in 6ods hand a working, cbeLord is working chy
(btll for his kingdQip ^ xjti\% cyne/ and if thy foul be in a
diftuibanc^ anddiftemper, thou arc noc fie for Gods
^"S^ptV vEtftcffore Keljp chy. jfo^^ an a quiec teoipcc when
Cboitlr c a w^rkjngia the H^ ot^ God.
< $m/My^ f>ml)Crr Now che.Spiric of God ismore
niglrty :if^ Cl^ |U}d mpref rdng in dhe^ and working
Rvfkht^ diKi jbf f(k^ ik)wjibe iTgricof Godisajccndec
unk . it 11 geocle^, aod cfoder^ like a Dove, now chou
riiiiritbos 10 hivf cby Spirit rocnchiog (uirable co
Qa4^S|iif«C«;.dM fpicic of God isof aquiec difpoticioQ
*i^tfito^ tb^;?nM(k labv iphfive«hyijpi^cj|^|cecljp
ptficof Go4 flOWcbef^isr^ql««?h way^y thfqcdjgrieve
liis fp'irtCf and caule him co leav^ (hei? as toctlieie io be of
kh uiiquiecdifcK)ficiqn.;.cbe fpiricc^ God is like a Dove,
IttC cbou act luce a bird of prey,' of a wraogltng difpofi-
iM*«W*k«<F«»«^ ih^altherSWiicpf
Shafts cbjttifliHefCi^ ihat ircl^^,
foo find your Hearts working cowardi; Gba abouc yoiir
temal f^u^^eXno} ^o^keeayour Heactf meek then,
Pocic ische^cbohacion'oFGcxI, when you ^e to deal
f04«»«o^^|^^fK^^ tuc vlicnryQMayB
J
r" g_t ji M»
. I
1^
.'* ) i t*;^ ♦
, coded wM 6oil, attdttniiOttf
dittoo, tbtntb07eiUlMM>70iff MBMaia «
pcTAiddiftnfiaai, CMtttolfy tiipoufctrty n iw yf NiO i
ettce, itis, bectitfe titfii liMRi'hmrnoi
GodininieekdUpsficiOD, hx (liey4wvtlieta««6»>
wtrd dSfpofimm, cftA tdwtkdP God lKaaM£>. Xhotp
now 1 have ta detv a ur rf toofBi>tfce<fco <iri ttei i»f dBfe
^utathac M ii^ ta Mvimi* <3Qd^
.1 :g j: .
Jbaiy^kiiyi. ^^ikyShtAni^lhttiarim mm
*''ui an anger, jf, fFbrn 90e mi^^tnoffkd im * —
^Tifi tbmm>ect^4UifmjfattmmitkfW9 -^
' bofve^ &. In Cfffu ti»t> tomt %m^9 b t a^j€t m
V Bad, 7^ tt> l^t fatPord ttgMitlfi Mfptiif^k
■ '■■' itttrS, t* ^*mn^tbe»Sef^9i9A t -..i.,
It' W buhed ihtftcwttMiS^^miiMkKum'
-- v^
m
tirit wcscii ni!E>4ie Wfnc 90 fcowardl]^ in the ira}r of hil^
t>imbeaie. fl^wvirfbclmrfQ tbtt Iftklnif Aoe^ ftid y«l
t&rahbir, fiegoe»^^onftow*rdlytftt)M-w4^^U»faMtc»
i WidcedflKii, tbev fkft fioMaioAf God^ aod when tbeyl
>mrMftUaieki«y, <df tta'find, fIteK ike X«tt<ic(n>-
iNA thiai fibopfe. Ifttid in ^.ii<>;«tKtfryati'faftTe ttft ««(dt
^QodUtbMftr/ iMNiodi aee fpMlf bfltdwirdiMrf roibtfrd/.
'Jiiit ficjiyvits ode iIovaqNB]
41.. /4 I
•
\ I * - , ,, f ' . ,' ■ »
^••*»'''««» ^««>« .- o ..-.» V
J
r
__^.^__^_— .
fhklfjdcbity thac I fl10^1dicome.cocll9 l^gflwie« j
nd foand fo, 1 buc Uaid in my haft aUmOiH^^^Li^Vhl: 1
fuibl€^acVmv»i, (hatheftioaldn^erhavechewcxdof
G6d1u)fiUtfdtdi»li];dihim, and hr (l)oi}ld jpfstiMTche
birid<^P8J*^l Ibor,* (tii\iT>avid^ it vsu ki ;^y( ib^ ft i^^ I
w^tmitc^m^U;^pmii{hhatmLthtA, fs ||«ldqm^ |
^h^c imnlM^omeiircin teetk^ whoi ttioy: ^f^n a fto**
v^ardtempet ;tOMraniscbdri]rrethceo/,bu(;t)Hsy feeicaf-
'trw^tds^ SpUit b HJofuid^ I faidmmy hafi aUmm^ an
Liars ^ 5o when cbou art tvotibled hi C^Oi>fcience, and. '
fen(i&lccff ehy fm, ihdtt fiift, cbe Lord batb forffken> i
me, and I^ialhevepoofMcoh^TtaQy p^aiorpi: cpfnfipf c^ . i
."bouTateftto'chjrhafl^ xMmh k\%hyibkfk'Mnd4u>wfitd'i^
aef«, if cbou ^(Xt of a mdUc 6i(po[itipny ithb|i H^ouldeili '
licverrpeakiihuf before IheLoBd^ (bOM l)&(lno w^rranC|
IfbrU, Aftd^ fo' rif»ain, in'^jQrbtii^ ^u zz*; Ij^KiJ it m/i
B^fl, Idfrf^cut^ij^ombeforB tbimiaus God hath c^jci .
rfkt^ ic rhw hafi', and rfiic i« fnr wAnr, of mcckncfs C6w,4fdl
:4hataie\ftowa^d|a-
^ Seetodtyi Anqdierfort tof cMK^iKbiC^
giiBll God^ are fuch asiin trbubl^ ot reitnif" ji^c ao UjH
DOT h«iait CO do any ducy cbic fiod ca4$ f or^ bac vout of V
l^tkifhrtftMor^abey by alafide;r t^d bayeao naiodip
fecTipo(i^tiiy^duc7y* aslcold lyxni it.was wKb^x^^w^^
^o«ii^Satfi^hts,?youang€r.y5lui;5ecvaQC$5 ^ wbeb ^^
aff« Irt^'petlifli hnaiDi^ i)ief have no ^mind coooany
Cfaing yOtir*fiKf hem upofH aodfot Pbildren, when you ^
Align: them ^ they go^bouci (haCiwUcb you Ctc (hem a-
boutj a$ if liiey badMi mindiCo4Q any cbin^ you fee chem
atx>ilt;:af if rbcy.b>d .nomvid €pjlo tc, andjto any chac
' - "'^ "';fcr and are fo.ttoubfcd, arid
I,
J
iAmmm^mmmmJ:-mmmmmS*.^i^mm^mmmmi^m
pNKifr^m^/^.OtA, iwlrn
:\
find foch B tfiftiitiMtvs u CD taioer cl^mQfF|K}ip 91^ 4
(tee God eaik thorn unco^ ll&y^ diif nun i^^
fctepee fees diNii tx> duftia that they 4tl« aoc but 4o
chen), eHey^ fet upoo t hanioan <ngrTt ^Bttcin^ ^tftiff
bnmor, as WtMdofZii'^drfa, in ^Siii^i^ M* af^
ind;To 0(1, wRefAc ^fit' Lardime SliKffr/ klM» kn work
wHen h^camet^ Qttif^/ aod iroutd fcam iltiwr ^^i
s^n efber SM% andta^ il At JM^^^^atf^jfiii^^i^^
if bfoudy VuAand' in Ao9t to me^ WhK, .irouft ci»
jCbUd t)eedM)e drcumdldd / 'H« 8j^ck«iv^Y<ry'4qQd«
cewardstheCbild^ W^itf haaftltBeedf facAotie} And
iQ iti anger? 'Sbc takett Koift «d:diti«»eU)9cbdie
Cbild. •5o miinjf nicti ud IKomtn^ -tochfoaybkai
their ccmfcience, che^ ^oacoDutjr, MjAubtdooe)
ThenicfttlbedGMj cbexiaifft needs 4o ir» iw^ ctek
CDtxfcienc^ puei iMtt upon it^ lidciiefdo irta ^nacgfr,
angQr with the vmT «f ^x^
l>ucter« cheigtefotwciatomtterupodiheftM
intlusregard. . .
' t^otircmy,Aad^:heB4ixxiiecdifdaN^
offpirit with God, itrometiinei to cmolflkty m»
^ as they fee upon duty in an tnger^ fo they caft k
an mget^ w'by ftouM I wait upon ttmlMA Vf
Xon^t Ihavecoine todbeaxd dieivxxd^ and miytd
W^un^har, andnodiingcometooie, ttxKblWpcay
nomoMy anid lieacM ukmu and cJfe«i mqwn |pina» ki
is a) to ho purpofe/ahd fo m an angoctlKDw^ff id^ a^
diq^ wSh^ndsKM^ and pray nom^cc^ Oi^ wi^m
aftoW4rd9 Wifli difiMfgtioD^ at you ftal fae f m
peopk in tnroward dupoficittii dieywiUhnaaraiPiy^
ilj and they wttdo oomoicj Aaoeli Ait fciwaptf
diq^iciob ki tbe heaccaofmany atabft M*^ riw Ari
^Q(^ tbqy cannot have wbarAey it>uHhaia»lSicy Oumt
olFals atidtbeywacloliaaioce. j
Snn^a
26j
'Fiftbfy, Aoochtt iic^ chacwbcn weare aoftin
ocKthtt^ and htve not foaxoiie ihing cbac we would
hi?e| we call off altbe ocber meEcies cbac webare^ and
^ wil prize none ac al, hecaufii we have not fome one
cBatwe woaid have. Juft as a Child, perhaps you give.
a Child an Aple, oc a Cherry^nd divers things thac plea-
fecbbioiy hue cbe Child Xeesanochecchingchac ic would
bave^Sc bccaufe ic caiinot have char^ic cafts ai the ocher a-
way^hen you wil lay this is frowardnefs in the cbild/bis
11 a frowardChild. Thus froward are you many times,
vitb God himfelfe, the Lord beftowes many mercies iip-
onyou^^ and bacaufe you-cannoc have fome one mercy
rbaty<Mi\rould fatneiiave, that you fee (omebodyelfe
have, therefore you areready to throw away aljand not
regard any o^ercy that the Lord bach bellowed upon
youy' this is for want of Meeknefs cowar3s God.
Sixtbly^ Aguoy At any time when your heart is in a
Difturbaoce againft any thing that befals yoi^ chrough
fome immediate Providence uf God, there is fuch a crofs
befals jpouj and youcahnot lay it upon any creaturejbuc
you fee an immediate hand of Uod in this crofs and afflic^
cioQ, and yec you are frov^rd for al that, ' thi^ is againft
"God^ for you are convinced chat God isiniC, thetruch
fs^ God is in every ailliAion that befalls us^ but in fome*
difngs Gods band is more in mediate, now to be froward
when we fee Gods immeditce band is in fucb an affliftioQ
chat is upon us^ this is to be froward againft God.
Seyenctilr^ And fb when men are fi^ ward . againftany
partof Gods wtm)^ and tobave their hearts rile againft
i(^ this is tobeffoward againft God.
£ig^tbl/. Again when men are froward againft any
wayofGod^ ^tcA the Arid and holy waies of God;
tbinkdhem tooftrift, and too cediouSj and cbeieupqn
rfaeir hearts cifeag^ififl them, riiefe are diftaoipers cbat
treiiUthettfartsofpeopleagainftGod. Thdudi many
laving BOC confidered theic own hearts they have not
kT __
.^1
- ^ : . — _^
26^ ^afofis again/} Fromardnefs tQwar^s G^d.
\ feen this,, yec certainly) tbi$ b in che hearts of coaoyi
I chough yoa perbaps do not find your bearcsyec in tbts
ceiniper, yecchofe things you may find afceDvards, fauc
mapy chey know chis^ and God chis day fpeaks ca char
hearcs^and finds ouc the plague of cheic hearcsiaod chece*
fore (;ak qpon them, co be humbled before the Lord.
I
CHAP. XCVt
St^etveth the Vreadfulnefi ofthkSin^ for. u Itk*
fBoidnefsagainftQod* 2. It argue/ macbpridt,
^. It argiifj bardneff of Heart. 4, ItkamMf'l
rjftofaitb* $. It kvain^ aud nothing got hjit.
6. y our foiiks cannot be bsakd tba\art woundtd. .
7« Tbe Lord ml befrovpard tofucb. 8. Itwil
atlaJitwrnetoD.fpair^ if not tooled to.
I
KNow therefore ^ That ic is a dreadful thing to be
froward agaiuft God^ dreadful tc is. For^
Fiifl:, Here ii a great deal ^fboldnefsagaioft God. h
it ^ not a boldnefs^ for a poor man to come into tbe pre*
fence of a King, and fhew himfelf fro ward and hafty ^
Doeff chonJknoNir ehe infinite diftance that is between
God . and thee , that dareft chus be froward before
Gfid?
Secondly I Fui:thermore, It is an at]gumencofabonr
dance of pride, ic is a froward and prpud Spirit fcbatl
flial Ihew afterwards in our fcowardnefs towards vot^ \
towards iDur ^pquals and inferiors^ it comes from pride) but j
Qucfrowardoefs towards God comes from abifbdanceoft
pride, and whar^^arc thQudealing with (Sod about (by
eternal eftace, and arc ibou proud ) WhfkCj (toft tbou&e
thy felf a vtki creature, and God r^acty co ftamp ^ee
|uoder.busfeer« and arc thou proud*
^< ■ I • I 1 1 fl < I fc
^4fim dgainft Frol^drdnefs towards god. 365
Ihkdly, And fucchery It is an trgumenc that thy
hearc ishatd, thac the Lord bach noc MoHiRed chy hearty
choumayeft have a troubled heacc and ja hard hearr^many /
men ^nd wocnen have trouble of confciience, and yec hard I
heares^ chit isafigne of a hard thing, when any thing
chac connes agatnft it, it makes a noife, and rebounds
againft it, as if you flcikeupon Iron, and brafs, it mokes
a ooife/ bax. (Iriike upon wooll, and any thing rhat is foft
and it makes no noUe. So now, whentiiouiinded God
ftnkiBg againft cfiee^ if thy heart were (ofr, thou
wouldeft make no noife, but now when God flnkes
thee, and thou krtrpeft a noifc, thou makeft a great dif-
turbacce, and chcHi diftuibell the iPamily. where thou
Ihrefl:; i£is.afigne thy heart 1$ not humble, ifiby heart
wataswool, though thou hadft oiany ftrokes, thy beat*
would not inake.a naif e. . j
Fourthly, Again it is the mod contrary difporitton I
againft the work of fiiiith that ran be, that place I named i
before in T)eut. 22. 20. A f reward generation that bad
natfaithy frowardnefs a nd faith is oppoiite^ lie that k-
teewf makt^ not haft^ and. he that beleeves hath nocaii
hafty Spirit, it is a quite contrary Spirit to faith, a
froward Spirit is«
JFifchly, Yea know, it is a vain thing, thougerteft
nothing by this, what doeft thou gee byit? What, Aak
chou compafs ic the fooner i No, ^etnefl and confix
dence jjoalbe tl^reft^ that is t lie beftway foccomtorc.
Ifxlfauio^j* There the Lord promifeth tc^ his people
comfort, but how? Is it not by quietnefs > ^or tbe^^
^ftiarufljal hdp4n iMtV^ and to no purpefe^ therefore
hofuelcnyed concerning tbk^ Their firmgth k to fu^fiilj
Xbac is, not. to take pains, but to lie ftit, and wait on
, GodU Aod at verir, 1 5, . Tl^fnUb tiye hotd Q od, the
biflfMe^Jfr^^l^ inremmtngandrejifikilyebefiin^y
anquietneft and Confidenct fijal he your firef^th^ cer^
tainly^ tbbjs the wa]r for comfort, 4]uietnefs andcoc^.
dence, taith and quietnefs are put together, it is<juite
%66 \tafm^^dnp;fi^(marAii^
conccaty.cben cofiiith^ tod uwilkeep offirom Ooa^
fore* ^ .
Yea^ youcanooc exf)eft cohave-yourSoules healed
chat .aitf mounded} chat hate Aicb a malignant bumocia
your woUods , M you' know^ ifcbece be a wound iaa
mans body and ibeie bea fak mal^nanc humoc ta cfae
wouod^ kwUoeverbeal^ cfae Cbirurgeon oiuft cake a-*
way cbe laalignanc ». lalt^ ^reccing btutor^. befoce ic vil
behealed;So God bach wounfied cby Confcience^aod eiiy
Confcience wi[ nochtal, whacis the reafon? Tbcxeir
a fteccing buoaor in ic ,. and a frowvd GpvMy wece k
tbac cby Spicic were Meekenedbefiotefigd, cbe womd
would heal. , Thou baft coi&e co cbe word,; and beard
many crucbs applyedco chee £or che healing of chee^ and
chii Soveraigu: Baime and SaWe bach beaked xsaxof o*
cbers, and yec ic bach noCilhealedtbee, wbac it thenar [
fon ? beqtufe cbou^hafta froward^ fteccing bumbc io4
cbce. j
Seventhly^ . And again know, . Thac che Lord wAdeal
wich cb«e, ascboudeakft wichbim, do noc ihink jxigec
any thing by ic» Id a* Sam. z6^ ^ With tb^frcwari^Qad
n^il htfrowardf cbac ts^ God wil deal wich chee a —
ding CO thy kind^ if chou beeft of a meek and gentle
per, God wil deal wtch chee Co, if ofa ficowardcempcr^
God wtLdeal wich chee Accordingly.
Eigbclyt Again,. Xhetcucbif^ iifaC'lengchyoit look
noc CO iti you wil^cow ddfraace, cbece 1$ no fudinMaoi
CO baftendefpccacion as chilis, and che ocfaec diQpoficiQQ
of meeknefs^Spirifi wilhelpjigainft chit deipaici^ «
did any S<Mildeiraire introuble ofConfci en c e ^ tbatt
of amieekdirponckm, and woukf you befuce nareccd
ijfeijpaice^ cake cbissul^ keepyoucheartlDameek dtf*
ppfKionj and you wil neves defpaice, bucdtcrfecbacaie
oUftowai(ddifM4tCioprawicdS God hicqfelfin tjoaeof
cbeic UQublTy ckciyacieincaq;reuidai^co^iata4ef«*
pecacion*
*K^^^i'«l'j»:M'^^f!?#M :^7
> « ,\,
XCVIl.
fHfedn/ ^J belpf agmnfl the former Sin. i. fBe
cmmncid of tbkSin.^ %. Confider tbegoodatfi
of God in that ft^ere k a poffibitity for you to pro^
woe for your everlaftinglEJlate. j. ItcoflQod
dgdr to nuAfwdyfor ^Mercy. .4. Qddbatbbem
patient toWee. f. JttJHfie Qodin all his dealings.
6. Set the ^Example ofCbrift before you.
* f •
ANd cbexefore, by way of help coyou and Exhor-
cgcion^ Ob 1 Thac Che Lord woflkl (ecde tk'is chac
bacbbeenxlelWeted^ c6 cbe beljping againft tbisdiftem*
jper^ for tbe getting away of this Malignant humoi: out of
cbe Spirits of ooeo and Women,* tbat cbey mighc learn to
|an£lifii tbe nanie of God* You know in the building
of thcTemple, tbere was beard no noife, no Hammer in
^yylrfing (he TetDpIe^^ fo when God comes to buiki bis
Temple, be wfl have cbe Spirit ^iet^God wil quiet thee
iiefbce fato wil Uy thee as a Stone m Chrift^ into cbe fpir*
.. ..^v .1 ^•-*-— ' -eta|fv " "" '
bAte
thy Converfion tbou arc to bemRe a member of Jefus
Cbfifts and thed certaihly tbou noiift be fuitable to Jefus
Cterift, and fucb a frbwardjpettiih Difpofition, tt not fit
to be a menibet bf Jefus Cbptt, therefore for helping
you agiinft this. .
Fxm, Uibor to be conuinoed id your own Hearts
tbacdiese is this difpoficton in you^ there are a great raa^
uy P^^ diat have much frowirdnefs in their hearts
i toward Godj and to this day cbey were never convinwd .
of^ Jbut it may be God wil couraKe you of chis and make
you^onfelsimd fay^ Indeed^ I earinot bucfay, I have a
i L Mffionaie
ituil building, and bting thee c^fweecnefs of Spirit to
cobefucb^Be asChrift is i for in
y Helps a^Mnji frowardfiejt toTifayds Qod, 16^
■ *i I Mill
; is worfe then any^ Well, Tbou arc fcowird bec^ufe
cliy condicion is chu?, buc chou ha(l•dealcViIel9rUod'
wickedly' wich God^ -and yec -be' u pacienc .towacdi^
;thee. . '
{ Fiftly, And never leave cil you bring your Hearcs (at
[ leaft) CO /uft ifie God, cbac is one degree co gee ouc chis
i ill Huraor, chis Maligoanc Hunoor ouc ot you, to juftifie
I God in all his dealings^ though you cannot bring your
I Spirits fo down as you dodefire^ do buc bring them co
I yuftifie God in all his dealing with you, and you have
got ibnie power in fome good meatuie againft chis
diftemper of y our Heart.
Sixdy, Buc above al means, the fetting of cbe ^xara*
pie of Jefus Chrift before you, chat is the principal
means tohelpyou againft frowardnefs^you heard betore
how Meek he was Cowards his Father, and che dealing of
bis Facher with hini) was other manner of dealing Chen
with you, for God didfX>ucoucthefuryof his wrath,
in making himacurfe for our fins, and God bruifed his |
Soul, he felt another mannerofLoad then you do, and
at)d though Jefus Chrift^ was God equal with che Father,
yet he fuffered (uch chings from ^ he Father. What arc
cbou befoce the Fathec \ A Bafe^Vile Creacure, a worm
b^ore the Father, chat might ha\||been in Hel long a go,
and doeft thou chink much co fufftf fomching, Jelusj
Chrift was che natural Son of God^. thou art at the beft
buc a i>afe ilave ^ if he take thee^ and adopt cliee to be
hfs^Cbildj yet thou arc buc. a bond-fl^ve^when God takes
tbee and adopts thee for his Child, but Jefus Chrift was
his naeural (on, and yec be wasihus dealc wicha^L You
chac are mariners^ if you fhoukl go and redeem a poor
Gaily- flave^ a poor Capcive, come and redeem him, and
txiaipuin him as a Child, if ypurown Child fee you an.
0y, his Heart melcs before you, and is of a Meek difpo-
acion,^ but chis Boy^ chac you have redeemed, he can
bear Dochiog^ wbac ari unfiftefuly fight is this i Now. if
Che^e^jfrere but the leai^Ingeniiity ^ this Gapt&ve when he
1^' 1 ^
JifO
OfMetkneptovfiris GSi,
A I, ■
^i
— _j
btiBody, Whac aM^k dirpoficion betsbr^ icwflbea
mighcy argument to prevail urich him.
AodbtfidcsCbrift be never offended his Father froca
all ecernity, andyethefuifecedfuch chin^, choudoft
offend Gods andcheReafon of Gods deaung withchee
is from chy felf» The Voolifojteffof mofi peruertetb bi
waieff Tbttt is fucb a place in Tron). 1*9. }• .(^an peri*
verts his waiefy and he meets with him in his way 9 J wfnJ
hk Heart fret J againfi the Lord. X bis is ap iU dilpo*
Cion.
Set then the Example of JeQis Chrift before you, who
was Meek before htm* I remember ^kiMHt in Us
Hiftory, report* of the Elephant, chat chough ic were
in a rage and fury, yec the way to take away the
rage or ic is, to (eca Sheep before ic, now at any time
when we ar; in a rag<, and fury, inafcoward,andpec»
tifli humor aeainft God, fee (He Example of Jefus Chrift
before you, he that was the Meek Lamb, and was dumb
asaiheep before the (hearers and opened not his moutb,
and this wil be a mijgbty means to Meeken and quiec your
SjpiriCs.
CHAP. XCVIII.
^cAj^s tow0rdi Qod further exemplified from
Scripture Sample/.
NOW further to help and provoke Chridians Co be
Meok cowards God» f^al fee befoire them f^tne
Scripture Examples. One is the Example o( Aarpn in
Leviticuf^ JQ%:U was a lad ^dk>n jphac was upon fain^
his^Sons weist deftroyed by Htt^ yexfef ^* There mem
out. fire, frptn tW Lord and mvoured ibehip and tb^
diedbefare the Lord. Verfe, 3. tbm Mofes fiai^uUo
Ofmekuf/s, tmitrik Qod.
x;i
Atroa tbkU itthattbe Lordfpakg, f''}^* ItvU be
SailSijuiinlbemthaicoiheni^me^ and hefon attbe
teo^ t ml begtorified. fc n true, the afHidion chac ii
upop you ii vtn iid and eiicvoui, I buc, God vi\ be
SandiGed, JEishcihK Goct ftould be^iiflcd wbft-
everbecoinel(^youtSoiu,aDd<tiuh[bcTexcJ Aaron
held bk ^eace^ Hclaidtiis baiid upon bit mouth, asd
buSwlwai^iecinlleekneff, and jreilded uncoGod,
atifheflimldfayy I, udeeditisficthatGodOtouldbe
gionfied irtiuevec becomn oE my Childrn, and
wbacerec becomes of me, aod tAaron. held bii
peace, MuiyoCyou, when aflliftion comes upon you,
InanHurti^iia, ocaWife> oi Children, oceftace, wbac>
diftudiuicC comes upon you, what paHioa and &oward-
. nefsconles upon you } Ic wif noc fo with .^^ronfitiaa^
cheaflbftion was very gceacuponhiro, yet Ik held bis
peace* And you may remember, aslfhewed che Rea-
UX1 of ic before, foe^wciatly luilai^ed ray ftlftQthkt
to (hew, how tboTe tbac are to deal with €od abouciheic
^ernal ^te, chou^ God docb not come in with prefinii
comforcandincouEageAienccotbfm, y^ tbeyarecote-
have [berofelnt meekly and quietly before che Locd^ up-
on many feventl grounds, and therelrrixikedthefico-
wardnefsoftheHearcfofpeqple, even againft God him*
I te\f, if they be feeking to God, and cmnoc have whu
! tliey nvuld hrive, prefencly they are frowiid, and iieady
, CO caff o^Ducy in an anger, and why flibuld ttiey pray
I why Qiould cbey feck any morf, and iy
ly CO tucce againft God himfelF, and tbeic
1 ia fiowaidners agaltlft Gbd, atidiEchey
iiy, (heygotplcinlkindofanger^itiariy
opened, IfoW.ct^ Hnrcs of taen might be
ttjietord 'andt»tpi:«lto fhfew ih* vite-
pvto add! yDid</r two Kifiher vbouc ic^
iM^fy [jiat t^otjgh God jh4iTd deal rie-
'ichus,-^iitftii'ne(lbfhwichui, jet we
tif^tifiU'nt^PQviuA,' hut bem^ek
tyi Ofmeehiefi towards G<nL
^ I and gentle cowards him^ vfc ace under Gods Feec (odo
wich us what he pleafech. Ic is a notable Example alio
chat we have of (he Virgin ^lary^ I fuppofe ycu know
the ft©ry, in thau 2. oijobriy Whea V^acer was turned
irTCo Wine, whenas ^Maryi^id coChnfF^ libeyvfianf
Wme^ faith ChriH: IVoman^ vobdt haw J to da pfitk
thee? Chcifl feeim to fDeak. foniwbic angnly ucKo
^S^ry, but^wedonocread ot any anger- frorh bet again.
But that is obfervable, (he pre'encfy goes to tbeS^vaocr^
andfdith, IVUatfieifcr be bids you do^ da i^JXhoi^
he did fpeaR angrily unto her, yec (he woukTfeave tfie
Servants co obey him^ and to do vhatfoever he (hould
bid thcntdOi then it fellows^ he bids them Vi\ the wa^
ter Vots ppitb Water J and they bad no caufe torepOK
tbeai,, (be it tvof iurned into Wizne. ^ I apply k cfaus,
though God ieems tofpeak angrily towards you, and
his.waies towards you are (ucbas ieenis to be very hard^
and much againft you, yiet you may not beftow^rd wich
God for airtbis) but you mu{( lay this charge upon ypiv
Hearts, and fay thus, well, choupb God fpealc komudr
ly towards me, yet I am refolved upon this, whatever
God bids roe do, I will endeavor to do it» I wilcafta-
way no Ducy, I will go on this way cbcugb I periAy I
will do wbatfoever he bids me do, I wil £u upon sc and
I do It as well as I cap^ and therefore gp on in thk way, do
what thou canftj though perhaps thy froward Heart
chinks, why (h'outd I do thus ? I fee no good in ic, yci
^o on and dd ic, an^^tby Water may at laft be cumcd
into Wim* And lik<wife the Example of the Woman
ofCtfna^^sisveryremarkablef She is commtoded for
this, chat though Chrift fpake tnanangrvway cobMcr,
and called her a 17p^» It knot fit to taigtbe CbUdmu
^read.and caft it to Vogf^ Yen ' &e did tioc caft off ber
Duty, and fay, why fliould I fcek to you aay moce^ yon
cal me a Dbg, No, Bat faith. She, The Vm[/ bavi
Crumbly She continues bet Ideekoeis of Spirit cboi^ lie
C4ls ber a dog. So, Thou art feekiog God a ffoi wbil^
«*■ ■.*.
Ofmeekne/s towards God*
.Hk-i.
f perhaps) and God iieems co be angry wicb chee, ^nd
bis Anger c'tfech more and more, and chou feemeft as a
Dog) and ace seady co fay, I am a Reprobate, a Dog^ I
bix keep chy Sptric Meek flil, and fay I may have a
arambtbou^lDrbucadogbeforebim; you know we
aosounc tc a very Evil cbing for beg^rs cbac Beg almes, if
fobetbty wtlbefkoward, anf^ey, and cailing,wlieo cbey
have Qoc wbac cbey woukl ham, boc now if any one cbac '
is a beggingif be can cake a repulfe. and his Hearc tfieks,
and nquieCf and think wicb bimfi» I deferve Dotfaing,and
: goes away wicb quiecnels, andfaitb^ fucb and fudiare
I merdfui indeed, but I lee I defecveinoching, and there-
;f(kt it is iiiftlflioiiki liave nocbing, this breaks, ones
'Heact* 'So chofe cbtfc arejfeekiogGod, and begging
t Almesi ' bcoaufe they have not what they would have in
[aMedtibne, ifibeyflialfayy it is in vain, wbatfliould
{we(ieekGodany/mocefor? And be Angry, andrefdve
> never copoform Duty any moce, this certainly is anes^
ceeding evil thing, we accounc it a good commendacion
of a Servant^ if he mouU be Gift out of Doors for bis Evil
waiea» yet if ftil be carries bimielf Meekly, and fubmif*
fi^y uoto bis Mafter .^ wtecas now, it Servants be caft
off 9 ordinarily they fala railii^ againft their Governon,
/when their Heatcs^ieia a paAon with thofe that they
I are codeal withal, ihbisEvil: So though God fliould
'fcaftOoir, we fhottkl keep our Hearts Meek atid quiet
cowards God? what)c1rerbcix»esof us,but wefhalLeave
«• *
»^s
' I
O o »
CHAP.
w
1^4 Qfltt^n«fiimari$Um. i
■ ■ ■ ■ , III I I. ■i-.i . . ■ ' ■ " II
GRAF. XC IX. .
jn^TOWto prwbddMeheilbte thinly itidkhM>»p|MI^
m& that ou^fK '^Wm^wi OlifciAfaM ioiMf r iiii imi ^
toiraitbal wfch whoii<{ie*b«cbt»td<^^^ k^gpgK ;
']fWgmiimt9 Sol Hope]^ou will foek iwyjofiBhyMMe^
ttu^dow^ lAal b«#i]lingicobe*foniwhictegttt«,]
iMSufe iii vfiicba BiBOiffiuy Ac^^
tjHrigSwyou^ateairiyoiBUfadiertar I ii>Ciiiwni>wi
0ftbivand xiMiieiflnftfiimiedtvdie/ftiMltltMRBKin '
the Atgumenc for the opcoine of k. In C^0,-i^ ct.
le Apoftle Exhott^ T<
*Merciej, ^indarfjr, Vttmbhirfi «f mttui, dUf^pir/r,
Utere the Apoftle Exhoit^ Topm mAe 9Smdf '«f ^
low Muring, and cbac, wlr the ^EU9 </$Mb fMr^
aadpflovedt Buttbttweflullouke ufe of ■fiiRvanl^ *
^w^eiuobedone, ^tbe*EI0^GoJ^ Botoowfoc'
tkeBcUbdtaciM, 'Put mibei^oi^limeUiif wwAj. 1
Cbriftiamfhould naanifeft thit Gt»ce of HwlriK f i Aadi
inchcEpiftkof ScjiaMer, 3. 13.^ triw k^mifk "^^ <
GfMeekftefs tmards Mtn.
Vy
md endewed mtb kpotic4e4g Mi$f^^ you 9 kt bim
finv^ Mt of a goad convorfdHon bis warkss with meelqufi
of wifdonum Ic ka very fine, excellent fcripcure, k is
noceooi^'foraniin co haveaflocxl convecfacion ino*
tbercbings^ excepchehave^teJ^/r^Meeknab (asaf-
tecwacds we (hal fliew when we come coopen the excel-
aocy ofk) puts a beauty upon alow waies^ Jhw Mt I
ofagood eonwrfknon Vkdgfifs \ and marice, u muft ^
mwub^Mitkpefaof'UIS^^ not ocily Qoriog hereby,
tfacMfekneiscoaMsbywafedoro at we flul fliew a(cec«*
vaidii WihacabelittkadaoUCbriftian, is co be the
IMcaeGiof WiMoiD, noDalooUaiktiid of ftupedneb,
ax to be infimifibfeot anythiggchatif doae, but Meek-
neft tbac muft come fcom Wikktae, Wifdom is to be
ftflfMd tio Mteknefs^ m chece fia goeac deal of Witdom
iliaiiCDiDQiri&ianMeekiie(s, theiMaekatfs of^Chri-
diao tcdocb conM^in iCheaUayiag,. and .^igbc tenpering
oCADger^aoftiatbe cikii^aw^y afaikiiid*«f Angei^abac
ainoctheMeelaie(s ofaChsiftniR,ifauc 10 she rigbt.and
ikKiri^yi8gefchehraLo£tftng8n«4Cliifl^
a^garat al uposmo occa(aon9 lie would be ufelefs, he
wonjdltea imy dfWfif as^youvkaowvaBee, when the
itiogaaqake.oite, the sBae is turned tobea dirOin, *So
Uni£lllaaia]l6iktiotiiotake4i^^ ako-
gtdWyxcbaUhMftfltinildibe aa(tuc(i.^gi^ Xbe foiAof
amo^ »tiiMnsoMUay rheJMac of ic, tintiit be not venMious^
tb^^firiiaaotaaiApungeoBjanditpo^o^ ftiiig;tbac^ Che
piMU^VMmbs BiemtalBaeftafaJGhciflian^tihotsId
>iftirkfiUifihwfc oi^Wliaiomy:ttmtc be«iiiy,diici>ecaure
tkaqMiMa&tte im:coteacoufed>of>fr6wa0dliitrs aadvo
aninh Ay r^isbayawtdoiicatifag aMl^^riiey nMiltyot^fo
-madbm^^mdmdi
tbaicMluiy i&thaCiCbty oughC43odo,' hmre
is VOL Mcekaels widi Wifdeme, chough . thou thkikdl
tfKNidOft excuia thy felC from being Angry, . and paflio<»
|iiaca9 when thou iaift^ thou wile neithec meddle not
I t09kt, when ic may be, God cab for thee to meddle an4 !
y MW W ik iiy ic may beyouc duty co do theutmoft you
•-%.■
7j6
Of Meekne/f towards JMen.
can in fudi a buftnels co ceftifie ir, and order ic as you
oiiglic CO doj now chis is a kind of meeiEnefir^ choi^ you
are noc fo froward and pafGooate as you would be^ as K
you did meddle, chisi$noctheMeeiaiefsofwirdMD,11ie
MeekoeTs of Wifedorae is noc wholly co exciqiace, bucco
allay in a right manner cbe ioocdinace heic and paflknof
Anger.
And cben anochec Scripture we have in che Fro^Kfie
ofXepbany^ cbere^s an exhotcacion unco us, yea, unco
chofechac are of meek difpoficions already^ chere isao
Exhorucioo unco cfaem, ibat tbqfbouldfid^^^Uekpifff
as it is theducy of a Chciftiati co be meek, fo tc is bis ducy
•CO feek after Medcnefs coo« Ic is in thez. Zfpbanfy )« be
fpeaks ic of medr ones^in cbe beginning. Seel^ye the Lord,
alyemeel^j^the^Eartb^ VPbiAbiWt v^wsfotbrnfuig^
mmt^fedirigbuoufnrfjyfeekpiee^ Ye chac arelbdCy
yec feek Meeknefs, Labor co be more Meek^chereftxt ic is a
ducy for al Chriidiaos co be of Meek SpiricsJktid St/Pad
expreffetb unco yoii whac a meek Spiric be was of. b
I. 7bef. a*7. ^Mw^weregentieMun^^ou^ evenm^
^irrje cf^/K^I? £7er dbifdren. And cben againe at cbe io>
verf. Teare^Witnegir^ bow Votily^ and Tf^Ufs'Oai
unhlamablj webehavid aurfelvtf anung yom thigak^
leive, ^yml^wbowwe^Bxbafted^andCM^fftud,
andcbargedewryoneefyoHOfaVawer 4(bt&MrCHt
drm. Tbm be fhewes che Meekneis of his Spiric had
accbaS. verf* ^Beitig affiUianately drfitokxafymt m
vperevriBng tobave imparieduMoyM^naUdfeQcfpdtf
Qodonly^Jmiaifb tmr oppn^cmUs^ huanSe ymtmt
dear unt0 m. We m^c inlacge much io fe¥cral8crip*
cures, cofhew, howmeekoefii cowards ai it n|uindof|
us from femral cxamplcs^buc I rachcr bafteo cocteopea*
ipgofic.
7/
I
CHAP. C.
IVberein this ^melijiefj confifij opened^ atith the al-
' ^P^g ^ A^&f ^« Six partiailarr; i: It Orders
anger to the ri^bt.Obje^* 2. In regard of the
Time. j. In regard of the ^afure^ 4. In regard
oftbeff-ound. 5. In refpe^ of the exercife of it*
6. lar^pe&ojtbe^nd.
CHiiftians oiig|icca bemeek^ Now for che openin^g I
, o£ ky^. in geneial ic bach been (hewed already chac |
tccobfillsiQ chealiayingofchehearofcbepafiidn ofan*
grr. The pafOon of anger is a very unruly paflibD, and
ihcBe is a grc^c . deal of need of che righc ordering of ir^
cbeiefocechere ace two. graces chac ttb.accend upon paflion
coocdericj bscaufeic is fo unruly »( here is che grace o^|
Zealf and cbac improves che hear of anger for God, and
Chen cbcce is rbe grace of ^leelfiefi^ and chat is to allay
aiidcesDpei: che hear of ic, So chat you fee, God wouki
Dochavecbe paflion of anger wholly excluded, buc have
cbefe cwo graces co accend upon ir, on^co improve cbe
[leac <tf k f or God, and che ocher €0 allay 4ind co cemper
die heac of tc. Now our argiunenc 19 co fpeak of che grace v
Lhaaii co allay and cemper cbe beac of cbe paflion of anger
abac doch fucb a deal of mifcheif with che unrulmeisof
ir,as ic is faid of cbe tongWyltfets the whole world on fire
So ihii paflion of ai^er, indeed, ic fees che whole world
Ml fire,as we flial fiiew af cer wards, .when we fee foich cbe
scficllcncy of chisg^e of Meeknefs*
NowchiajgcaceofMeeknefsy iccon(ifts«, pardyinchac
Imc it ix|icive, allaying che paflion of anger, cbac we be
KX iDocdinacely paffionacelo keep us cbac we (faal noc be
Yj Ot incbac cbac is poficive, in che gen^
i
aTTTTll
JiUefyi^whMmk Crnififfu
U..4
n
tie and fv^eec dirpoficion of our Spirits, and the foftoefii
of our words and fweecnefs of our carriages andbebavkv
towards our brethren.
The firft is the main, in allaying die paflioD of ange^
that we be noc coo angry wfaen^ we are wrong^^ but
cbac we be able to nooderace our anger, able colttep in our
p/Son and fubdue ic,8c noc barely K^e^ir i n^thou^ cbac
is fomewbar, buc noc to lee it inocdinarely faoyto to cbe
hearr, wlien ic is in, Ic isfottiewbac to keep ici% buc
more to allay the heat when ittsin* for meekneCt docb
both, it keej^ in Anger when it ougte to be kepciDy and
ic allawes the heat of it when ic is in. Ham perhaps
may keep in their Anger, buc their Anj^ Boyies witha
chem inordinately, rat now meefcneis is both to kecpk
in, and to Allay it when it is within cbe heart; ope cf
-thefe is noc fufllcient,foihemen think, that if they ka0
in their anger al is wel, though tbey f uiTer ic Co b^l and
rankle in their own Spirits, and others tlank dicy M?
let out their anger, thty chiidc icis better to kritotf.
I fee it is my nature, and dierefare it iabetcer colec kotfj
I bur, thouihouldefl: neithecletttour, noc ki«p itilb'
tho^di it is true, better to let ic oitr, if thy ^^ttite kiontl
wouU leflen it within, but obienre this expccffioo di
people, that ih^ hoi better let it tmt^fen ke^nkk
FirK k is a letting it out in t fiaftil wtvind God oeicr
puts us CO (ucha ftiaight, that weflibuU (faifeflitki
tin , richer dien the greater , for -if ic be finfuBy let
out there can be no good come of tc^ thif it cbe fidk
thing.
Secondly Thy letting out rkine A^ger, oecaaDb, it
doth noc Abate k within (chough thoumayeftfliiBir
jtdotb ) buc rather increafeih ir^ as the Icctk^ «B
firie in a boofe, the fire (jets ^iclun, and buotti^ mbe^
the fire it tec out it incteaferh "dbeirnDt : wA
isi chereis noc cbe lefs Anger intby'henr
fpeakeft With railkig, wTpifiioQice ^ '
I
, ,1 M ■ I . ~ — ' — — -^- ■
y^ukntp mheretn it confifti
V9
/iw toyles (Vil within thee, andchisisthe reafon, cer-
tainly one fin dorh not leffenancther, and thecefote thou
deccivcft thy fclfe in thinking thou iiadft better lee ic our,
then keep it in^j as if thy anger were hke water, that the
more is let out, the kf$ is witliin. No thy Ai get is rather
astbefire) Chacwhen icislet ouc it burnes aioit with-
in and without, too, burnes both waies, but metknels
is to keep in the heat of <inger, and ; \q, allay t he heat of
Anger being kept in. Anger upon any gr^nd, either in
regard of*any' ifa;ury that is done,, or in regard of any
thing that we are difpleafed with, chat doth roc v rong us
butfhac crofTeth our wil; There noay be many things thac
may falout crois to our wils that doth not wrong jus, nna-
qy men wil be Angry when «ny thing fals out aofs to
their wth, but now a meek Spirk is quier, though things
fall out thac do wrong them or that are crofs to their
wils.
Yea and Thirdly,/ It keeps ip and allaies the beat of [
Anger, ivhen others are Angry with them, ard do pror
vokethem, lorfocommcinly, ourAngerisRai fed upon
fomwhat chat wrongs us, by iomewbat that crofTech ouc
wils, chough it fhbuld not be a wrong, or upon thepaf-
fions of other men, ifihofexhac we have codeal withal
b^anigry with us, we think we may be angry wich them,
if they be provoked, we think we may be provoked too. J
But now, here is the temper of a meek Spicir, though a •
Meek Spirit be wronged, yec ft il it retaines the quietnefs
of ks^own heart, .and the carrying of if: with quietnefi,
and though thingi^j^l outcrops, arid they ar^ oontradic-^,
ted in fnainy tkigg$^ ^ind^thesrwilicrofiecf, yet they keep
cHeicqd'iet frame 'of^^][)icit, aad their words are(ofc. and I
gentle, dn$ their a£nons are quiet ^ though ochers are
ifcQwaiii and Angry ajfo, yetone^that is of a nieek fpirir^
he ke^P^cJP 9^ Ai^er, this fhewei the meeknefs of the
jhcarc whff if ought wte^^^^^ I i ; . • !
't ' ' Bus. how' if we Would inquire at^efirmly intq tht
\ ' '•* . ^'Pn Meeknefs
r aSo
Meehttfi wherein itcenffh.
. meekncfs of ones Spirit^ in cherigbc cempecing of (be
j paffion of Anger, tet us confider ic in the feveral thinp,
wherein Meeknefsxfothtempec and oiodatce the f^ffibn
of i)aiger as efpecially in cbefe fix regards*
Firft, In regard of the ob;eft of Anger, tc doch order
it totbe right obieA, that one ihal noc be Angry witliouc;
being able co give a rigbc account of it, that m ec h pc is cau-
fech in a Chriftian,: aMe^ one is one C}&^^ chat b
never Angry, fo far as oieeknefs prevailes io his bearr, he
isna Angry but when hecan beabk cogivearigbs uA
good account of bis Anger. *
S6xiodly^ Ic orders Anger iq regard of the time of ic }
keeps u in order in regard of the time of ir«
Thirdly , Meekoefs orders Anoer ik regard of eke
meafureoric, that is. Firft, Hemal not k Angry bat
fo as be can give an account why be is Angry. And Se-
condly He is not angry but when be ov^bt to be Ajo^ ia
regard of ctme. Thirdly, He is not Anay buciodie
tDeafurecfaacheoi^hcto beAngry, ic doni order Aifcc
in regard of .the right meafure orir.
Fourthly, Meeknefs doch order Angec in regard of
the ground c^ ir, whence ic arifecb.
Fifthly, Meeknefs doch order Anger in rcfpeftofchr
Exercife^of ic, in the way bow Anger is to be txpietk and
and manifefted.
Sixthly, Meekn!e& doth order a mans Anger In refpeftj
of the End of it, what is the aym of it. Sb that beisa^
Meek naan, that hath his Anger righdy ordered in rebeft
x>f the Objear, mreTpeft tf thetime, intefpeft or d»
meafure, uir^peftt^the^roundofbisAfiger^ chec»
preffion olbis Anger, and cht^nd of hii An|^»
I fhal be willing* tofpeak diftioftly co emv one of
thefe patttculart ,. and (if it pleaft. God«> mb tbH
« abundance of fin may be pccvCDted^
^hriftiabsaiaybeDiiickmeetaied^ torn
A^ liitdirMe in re^B tflthe Ohjefi. a8
Oney may live more quietly then they do, and there will
beagcat deal of honor come tu the pcofeflion of celi-
CHAP. CI.
Of the ordering Angit in ref^U $f the chjeS. In
tvpelve particular/.
F>R tbefirftthen^ t be ordering of Anger in refpeA
o( the Ob jeB^ a Meek man is iuchaone, as never is
AjDffYf but firft be can give an aocounc of ic, (hac be huh
a rigbc OhjeBlot his Apger ; many timJes this paflipn of
Aog^rfdlesin refpeftofthe ObjeBofv^ infome nine
or cen Several waies^ and Meeknefs of Spirit wij order
Anger in al daefe feveral H'aiei.
Firft,Soaicii^es people that are angry are al in a paflion,
and ir IS for nothing} they know noc wherefore^ nor any
body elfey no body knowes what the matter k. A man
comes iJDtothe houft^ and fals into paffion wtch bis wife,
or Cluldfen, or Servants, or the wife with (he husband,
and no body an tel wbac is the mattert nor be himfelfe,
nor Ihee is not able to give any account in the world what
the bufmefs is, why it is fo^ al is in t hubbub and conftM
fion, and a great deal of ftir there is, a great deal of cry]
Cti weufe to (ay ) and little wool, there can be no rea-^
fon rendred why it is fo, now this is a moft vile and abo-'
minable thing inCbrift^ns, for this pdffien of Anger to
be let out for nothing, and no account to be given for it.
In ^Us. 19. ' ^2« There was a great deal ot ftir in tlie
City J and a great many of the people came logether, and \
they knew not why they canr^e together, fo there is a grett
dealcf ilir nftany cinaes in the hearts of men in a paffiony
and polbodyinor yet therotelves can rel what is tlie reafon
wbv there it fo nuicli ftir. bur after a littk tiine.i if in be i
t-t:.
/-r
281 \iiugei
chit teafon hath but a little tira? to wotk^the anrwer ma^'
be ^ven,as there the Officer gave in ver. 40. Siith hCjITe
are not able to give account oftbit tumult. So many men
and women 1 make no queftton but they may fiodia
thena reives they have been ofteft in a peevifli bumor and
j parti an, and when they hive H»d fomueh tioiea* [o kt
I region woik, toeonfider whac'wajthe mitter al cb»
while I have been out of ftanae, and out of, temper the
truth i«, Icarindtgive anaccount oftWs fiirthatlW
made m this family, and in my heart Jean givenoactouiK
of K;butnowmecknef$,that wij order pa/fiouthacicihal
never rif« but fo as you can give an account of it, you wil
never be Aogty fot nothing if you have Meckoefj/
Secondly, Sometimes men and" women are Aiwryfoc
.eyery thmg v and chat is a« il on the other fide, as k isa
fiRfu) diftempetto be angry for nothing fo it h ai finfiil
. a diftemper to beangry for every thingjevery crifltevety
'toy, any thing m the world that fall out in d« leaft
manner agamft their mind, puts them into ao Aata.
jffowmeeknels wil help one, that heihal noi be AiSi
without a caufe,but upon a juft caule, as it is faidolioie
love cover f many thing/, fomeeknefs wiU covet uhof
tbuigs, and it wil raife mens fpirits abov^thefe chioM M
when one is fick, a little thing difturbsthem. tfViit
kgne that the heart of a man and woman is very lick.
^ when a little thing diftutbes them. As one cbac faaS
T been fiCk and weak, a little piifh wkh tbe haod Arikcs
them down, fo itis afigne that thou arc very tidk
when every trifle puts thee intoan A»er, what mem
&women$ Anger comes to be common upon every tbiw
upon every occafion, itmakei their Anger cooinptJ
ble» their Servants do not care for it, uOc i Jieir cliildND
nor any others care for the Anger of thofc oeD and w*'
men when they fee it is commoo upon every trifle t chofe
that be under fuch governors they begin to def|)ifech«ni.i
Ajlremem^thelibleoftbefox, tliatfew theAfi so
the Lwnsrtui, and ic is faid, that the firft dav ic wZa4
/ Anger moitr4te in. reffeH oftbt OljeHi
ribleand he d^urftnoc come near ic, andche fecood day]
be was lefs feacfuli and the third day began (o feac ic lefs
and ac length came co tee i: every day and never feared ic
more* So many chac appear cernble co.tbeir fervancs and
Children, but ic is every day, upon every occafion^ and
upon chac their Anger is contemned and delpifed, and
they loofe their authority in their family, they chink they
have more autlioricy, and rule more,and make them that
are under chem more conformable, but the authis, tc
maket them more carelefis if we had thundring and ligh:*
ning alwaies, we would not be afraid of it , in wany
Families > chere is Thundring and Lightning ,
and when ic is every day ^ fo common , it is lightly
efteemed^ and cbofe men and wonien concenuied by their
own fcrvants and Children^ they care not what they do
todifpklfe them, the Servants and Children chink let
me do what I can, and let my fault be little or much.chere I
is nothing but Anger froni morning to night, this ma kes
them that they do not care for itr You know, ic were
a very foolifli part for any man to cake Phyfick upon e*
very little ailing of the body, if a man (hould upon every
beadach takeavomit, ancl cake Phyfick, this would
come to be (o natural^ chat if he (hould come Co any
dangerous dtfeafe, a vomit ora ptirge woukl do him no
good^ what good would chat doe him whkli he takes foj
commonly and upoD every occasion ?this leaves him with
ouc meanes when any dangerous difeafe comes. So when'
men and women are angry upon every, trifle, they de-
prive themfelves of meanes to help them when any great
thing £ili amifs, when any great thing fak, they have no
mote remedy to help them, then they had upon evecy
trifle* Now a meek fpiric wfl not fpen^Ji is paffion up-
on e^ecy trifle, for the truth is, we fiiould account the
working of our foules, the working of our aflFefkiaosto
be pcecrous, and not to lavifh them out upon trifles and
toyet. As ic is a finful thing to la viih ouc our chqu^ts |
upon coyes and trifles, fo our affedions, and die affirarj
I ■>>* ■ I*
on of Angec^ic tsao aff^ioo chat God might have a gmt
dealofgTocyandfervice6om, ific were rightly ordered
buc DOW if we fpend it upoD every trifle^ and every coy,
this (hewea we do not knaw what the worth is of che
working of our foulet, and of our affeftioWf but a meek
Spirit wil allay the heatof Ai^er^ when Anger woukl
arifeupon any trifle and toy, meekoeft keeps it down,
and (aich^ this is not eiiou^ to caufe oie to be AiMy«
You know a man, if hfcfiir never fo lltck^ and pceleDc*
ly he is in a heat, wt fay, furely, Chii man is in a grcK
diftfmper, or a womas* If you cannot go« footp^ce^
oi: the ki^hpf your houfe, but pciftntly you are in a
beac, you wil fay , there is fome great diftemper iD
your body $ fo wben you cannot beare the Mk thi^g
when you are croft in your wii^ that is a fiflie chat you
areweak, but wben a nun can walk up and down fivofi^
iy, ahdgo a great way and bold it out, thiiitaf^ne tf
heakb in the bodv % to when a man or /woman can hefep
nis heart in a ifayed^ temper notwidiAanding mai^
things diftemper him, thkis^figne that heiai^amedr
tempo: and difpofitioo.
Thirdly, When men and women are Angry wichcbe
icracional and infenfible cteacorei^ That do but work
according tothak nacbte, this is finfiil. As we read of
Balaam ^ in 9{umbw 2Z. tfh be was angry vitb his
beaft chat be rode upon, that did but aocordiqe to the
nature of che beaft,and indeed, had more wit tD mm dMQ
his mafter haci, and yet he fmotelumin an Aneer, aod
fo your furious people, in anger if the beaft wuoor go
wbichwaychey would have them 00^ they curfe Chem,
and beat chem about the head, and tpoil them, thoHglh
the beaft do bis according to the nature efabttft. And
j fomtimes to the very infeofibk cseatutet^ you flial have
' t fmking of the ereatures» tbK oocafioMlhr
hurts them, as i^a knife cuci thecD, thoo^
Uvas be in the fauk, and cue their own Saffc,
^ Aqsn^ witkcbe knife and throw awvyitej
J^mttkmte m rt^ftB tfthe Ohjtlk 185
JKoife to an Anger* Oi if the^ hi( cMr Heftckagai
any tbingy cbey are Aogcy wttb che cbiog tc iw; I
RjKoecDba: ic is repocced of Zerxf/, tbac becaufe
(be Seat did ovcf-flo v in a piace, and bore down
atledgcbat behad, he (enBt chrcacning words againft
cbe Seaf^ was An^y wirb cbem » and fo many, if che
wind be bisc Ooli^ are Angry with tbe wind, widi (he
&a^ Nbwcbisisanioftvdeandaboaainablecbtogt icis
luft widk usy as ic is with a Child^ if cbe Child bwc ic
felf againft che uble^ or againflf che ftooly cheNucfe
quiets Cbe CbiUt wich bearing eheftool, and beacine the
ublej ascbac were a naiffihcy ftool^ or a nau|^cy T&k :
So lAcn and Women Mk coquieccheir Spirics, by ftri*
Icing cbe Creacurey here isalchedifFerence, cbeNurfe
dochic, and cboudoft ii;. and as che Child tsfomching
quitted when cbe Niiofe (lakes che Table and ehe Scool^
lo chy Anger i» (caawbac Mcified when chou flrik^ the
Creacm»> Buc new a Meek Spiric it never Angry with
choieCreiCiuei chat ace infeofibk or irracioBtdf cbac can*
nociinderftandwhaccheydob but rather diinfes thus, if
rbeCreaciicebeniacleaninftruniencofaoyBvilcoaie, it
ie cbe Lord chat is difj^eafed wicbaie, he looks upco
Godandfakbj che Hamd of God is incbis^ cbe Lord
^bacb-coqaoiaiKied fiieb a Creactire cobeanExecucioner
oCfome dilpleafure of bis upon Qie( and fo by looking
ro<0odf is noc Ang^ with cbe Creature^ looks beyond
cfais Cmcure^ and fo isooc.Aflgry buc Meek andquiec.
Tharita\Tbi0L.
And chtn che Fourth dnng in Anger v^ch is worfe
flfm titimot chechre<»fesiiier»ts when men are Angry
; wiilr^becEuchic. feUv. « A$ now fomcknes^ in cafe of dil-
jiaiccji when nwi ace mfoning one wich anocber. if fo
^CtMcaiMnhringfiicbkindofcruchscbac another can-
not dtaf. he. fBow»inc(Mpafli6o» and into an Anger*
'lnaaeii^;jferixiiieh»ifaafpeedi toonesbaihefavfo^
Ifc
Angvr moderate mrtfpeH oftheO^eB*
tbou artfofjon mowd to ^vllfpeecbes^ artfofoanina
paffion^ A$ when you reafon with any ooe^ and find cbey
glow into a paflion, you may havecaufe co fufpeft dac
chofe are overcome widi tbf cruch, and chey have nothing
CO help tbemfelves but cbeir pafTton, and cheir angeri ic
isafigneofagreatdeale of weaknefs, and k is a ^c
di£idvancage for any chat Reafons wicb odiers, co fal io-
co a paflton, there is nothing chac weakens their qu&
more then thif» That is one kind of finful anger agsioft
the truth.' Bat at other times you fhal have otfaenj
when they hear the word of God and che truth come foDjr
to chemj chey are Angry ac che very things theyhw^
when ic pincheth cheir Ck>nfciences« That is dx
Fourth.
And then, the Fifth Objeft of Anger thac Heeknefi
doch order the afFe&ion aboutj Is when men are Ai^cy
with che Excellency thac God doth beftow on ochm
more then themfelves, and are Angry with the men fo
ic } For I do nor fpeak now of being Angry wicb God fis
ic, buc Angry with men, becaufe the Lord bathbeftdv*
ed feme Excellency upon them more chen upon ocheob
So we knowS^suI, he was Angry with David, becattfilt
of the goodnefs of God towards Damd^ fend Cam Ms
Angry with ^bel^ becaufe «4fre//Sa(»(ice was accepted
and his was not4cclt>(ed9 akkl it is ordioaiy for mmsff
when they fee their brechren have more refpeftcben chco*
(eles, chey are Angry withibem, now WhacHucc have
chey done to them i Buc yet if chey ieeahy cefped thenj
more then themfelves, this ftirs up Anger^ Chisiiafip
of a f coward, petcffli Hurnor; ^ • Whei^s a Meek Spiriti
wilinakenoany gracious uftsof tbegoodnefi ofGod^o*
wards fuchaone more chen cowarckooet ielf^-and t
Meek Spirit wil blcfs God for any good cowaucdsktster
chreo^ this wii allay che paflion of Anger io cfats rcgud.
You know in the Gofpel when Les^mrnswasbotraifed
from the Dead^ yec they would feek coktl him. Why)
Becaufe choe was an Hodoc put upoo Gbrifl) ib nfgm
'mim^^md
"^ -^"'"
I* I
Jn^r wtoderattin the O^eii.
iSkta'kirMit ...I irf a^i
of it. nmd therefbre they would feek co deftroy him : So
many cimes when the Lord is pleafed any way co put an
Honor upon any Creatqce, a frowacd Spirit wil cife
acainft that refpeft chac the Lord puts upon his Brother.
Now a Meek Sptrte is far off froni this, and when pafTion
artfech from this falfe Ob;e£t,here Meeknefs comes inland
aliates che Spiric in this, and Teacheth the Soul co make |
a good ufe of ic*
Sixthly, And fomcimes again ft Grace ic fe!f doth the
paflkHi of Anger lire, when chey fee others have Grace^
Aey are Angry, I have read of Tygcrs, chat when they
fmel che Fragrancy of fpioef, they are put incoa rage
and fury. So fome when chey fee Gracei of Gods Spiric '\
in others, they are put into a rage and fury, this is bor-
nble^and a Meek Spiric wil be far from fuch a difpofiicioD
as this, Meeknefs wil temper and allay the Spiric in
this refpeft.
Seventhly, And then anocher falfe Ob;ed of Anger
which IS near co chis is^ when men are angry with ochers
fbrdottig their Duties j as fomtimes you (hal have the
Mafter Angry with the Servant for doing chac which
be ought CO do , he wil be Angry with him becaufe
he wil ooc« do fomwhac chac is noc lawful, and
h the people Angry with the Minifters for doing
chiir Duties cowards them. And fomcimes you
ihal have Parents Angry with their Children for
keeping the Sabbath , for atcchding upon the word,
hearing; and reading che word, now thisis^ I wil noc
fay a bruttfh, buc a Devilifh Anger, now if Meeknels be
in the Hearc, ' it wil quench and allay chis Anger.
Eightly; And then fomtimes there is Anger f again ) ^
. for want of fuccefs in a buftnefs, that is a faUe Obj edt oJF
Anger, perhaps fuchabufmefs fills our fucceflefly and
[chou arc Angry with chy Levant chough he cannot help
jtc, tboo fecteft him about a work, and this work farls
not outfuccefsfuUy, and rhou art Angry with him, hoW j
I
Oa
can \,
immi ■ *
a«S
I can he help ic, cVisisufualwich paiB(>Dabe{)eQple» ftl^
I bufinefs cbac cfaey go abouc« or chac tbty fee ocbers aboa^
ific docb not fuccccd wel, they are Angcy with thofc
tbacgoaboucic, whereas the rruch ii, ic is^ofn God9
che fuccels is from God, but cbey arc Angry wicb chcm,
becapfecbey cannot briugtcabouc co wbac chey would ^
Imc now a Meek itian is far from this, and Mcmners a]«
iaief che Hearr> and chinks tHus^ ic is^ enough for dieie
codo^cheirduty^andchefuccefs was noc in cbeic power9
and' why ihpuld I be difple<rfed with chena ? They caonoc
l)e]pic^ Many Senranu would Livea great deal mooe
qoutly thiei) cbey doy if theic Governors would ooc lie
Angry with them for chac wbich diey caniyx help in waac
of lucceTs*
liinthly^ And then another Objeft of Sinfiit Anger o
cfai^t wh^ mea are Ai^y wich Nacural infirmicies char
Gum^orbe b/elpted J Aspaflionacepeopk chey ai» ainy
with dieir iSeoraBtsor Children for cheir nainiral wcaik*
oefsy which chey cannot help ; chey ace aiigcy widi
for their natural dullnefs^ or flownefs^ oc wane of
andchelike^ becaufe chey cannoc have cheirmindopoQ
tbem, therefore cbqr are paffionace } Now a Meek Spr*
ic wilbe other^ife, a Meek Spirkconfiders^ iliac tbcjr
are as God hath nade them^ chqufih cbey faavt noc due
quickne& of Spiric as others bave^Tbuc are naturaUjr dul
and flow^ they conclude apd fay, God is die cauit xa»
cherchen cheouelves^ chefe are che works of God b ua-
cure. Thac is another falfe Obf eft of anger chac Meekneit
aUaies.
Tenrbly,' And. anocher ti chi;, when meD and
women are Aqgry upon meec fiinst&s, wbm
ic. is noching hue a furmtfe, a hvcf cbauc cbey cmkr
and propound co cheoifelves^ and chacfupon lee out
cbeic A^ger lite the da^ chac backrs u m ihiniQe of
che mooo^.che nioon flimet in chewaeoi:^ andcheupg
barkes ac ic^ fo many aie angry ac cbeir own &o>
ArigeF triomau tn the OhjeB*
■•«a*»^k>w«W>
cVf . tb€y create caufes of Anger to chemfelves when there
is none, apecci(Habd ftpward heart doth fo^ a froward
bwt9 iftherebenocaufetp ftir up Anger, hewiloiake
a qaufe^&Dcy a caufe ^ And y ou ihal have many froward
Sdvia* tl)»c wil be ^ really Angry for a fency that they
have made to cbeni felves^ as If the citufe were j uft^ as if
tbey w^^e rei|liy provoked, and fpa froward man dif«
quiets |u» own hbufei and his own foul, by fancying of
oiu^^ i^^ furmifioi of cauf^ within bimfelf.
Eleventhly, AnjJ father when men are Abgcy upon
pKet?o4edcaufes5 tlwt is another, whc^mcckneft Jofties
ic d[c«h aiiay ^ aU6,I fay precende^ c*iii?% that Is ehus^
(ne^V^Angryt 9nd pretend Yi^cb ahdfuch chims w^w
' the caufe, put the trui;h ii^ tliere is fomewhat eUe for ii^
cbac cbpy »re a(hamec| to confefss yoq flial faaveiocM
UnK P?^b^P^ cbc^^ envy hacb raiftd 9 fpkit of indigtiaci-
oDaM b W? tbem fijbjea: 50 wrath^and ^.afflpn,aM (hen
if (h^ ^^ ^VL ^^y ^^^^^^ ^^'^ ^^^^ may cokmc tb^ An-
'ojiV^^ Wu i<?^n^ t^ puc ic upon that, wheretsihemicb
15^ GixlWwacberewasfomwJiacd^ tbegifti
whcoe*'
Anger^
aod mcekneii wil not fuffer this paflion^f Wng« so l^alf
out upon fucb caufes as he is afliamed to own, that he if
Urn to colour it upon fomewhat elfe. Tbefe particu-
1 1^ jtf yriPi "^
Cbrift was never Angry upon any or tnele un^eas, tnac
chat I have named of his flaeeknefs, kept him from any
1 A«#*li Anner.
2pO
Anger moderate in the OhjeH,
\
Twelfchly, And laftly. Sometinaes men are Angry
with one foe the fault of Another, it is ordinary, foroe
difpofitions there are, thatif one ijxthe Family dUpIesfe ,
iheoi, they arc Angry withal, if one Servant difpleafe:
them, they are Angry w ith al the reft, Angry w ith thck !
Children, Angcy widi theic wife. Angry with aL So
when Saul wa» dUpleafed with Jonathan, .he was Ave'
gry'wi(h thofe thac were about himi now' dne would
cbtnk it tsenoi^h to have Anger confined to tbofe chat
have done a £iuk, that it doth not Iff it out co any other,
ameckSpicicdotb ibis. . So thac if yon rum up al diefe
things co^ther, youmay fee what themeekuets offpi*
tic Bin we Saints, thac doth allay the heact^ Aneot io
refpe^of che Ofc^d:fuch a ooe is not Angry for oodaog,
he wiiot Angcy for evecy thing •, be is not Angry with che '
infeofible ffeatuces,he is not Angry wuh the ccuib,be it
not Angry with Gods goodneb towards man, wicb ch«
excelkncy that God doth put into ooaa, be is not Aqgqr
when men do their duties, ''« '^^^ Angry foe want of
f ucce6 in bufioels,hc is not angry with natural ioacml-
cies be is noc Angry upon meece furraifcs, he it
noc Angry upon pretended c^ufes, and cheo laftly ,j
beis n« Angry with on^ for the £iulc of anochcc:
Thi» is the frame and temper of a meek Spkic, he,
<3irrief himfelf meekly, thac is, he dab keep in, and;
allay die heat of paffioo that wouldatife upon dtofiecau-
f», andthacistheyir;/*, tfac opening of meeknefi in ifr
fpe(ftoftheOfcye»«
CHAP.
. •
I AngertMitrattinrejptHifTtme, 2pi
t • r • ' *♦ r ' ^ r i ■
CHAP. CIl.
'Of okaying of ,Ai[igtr in rtj^^ tf time in di'Ver/ park
• ,. tUtttarj^l i. hknotfttdden» 2. tJnfedfonable.
3.' Hof Continiiaf.
• • V
NO W^che Secofld U^' The allairing of Anger in rcf-
pcft'of cheTt^^ and cb^tein there are cbree things
: 0^*^ appeares joiucii in chis, the affipftion: of Anget in re-
! gard of fuddcipefs; feafeniablenefi, and long continuance
Uwordorc\ardatxHiethefc/^^' :; : "
Firid; ForfuddennefiofSpicic. ManynoenanaWo-
men^ cbey have giinpoiider fpirics^ asfoon as ever the
Spaike of fice comes to cbe gunppudet, youknow, al is
on a fire pceftotly : So many n^eh Sc ivocn^,as foon as ever
any chii)g[dlfpleafech thern, they^y in the ^aces'of tbofe
und^r tbepjare fuddenly a.n^y >cbefe are like dry wood/
iaplefs dry Wood^cbac bath al the r«|p> Sc luyce out of ic^ as
j fcx>n as ever the fire comejico ic^a} is m a flatne^fo men and
^ woaic|n cbat have fablefs Spfrits^^ void gf true grac^'^ void
I of tniii wiredo^easfdone as ever there is any occafidhi
' butaVtclefirejahttfetxtafion, chey are al oii $i fire pre-
' ftndy. I fayj %i\% a figne of a gracelefs clifpofi tion^ one
due it without i!rue grace, .withbu£ true wifdortiV ^^
allowiDg themfelves a minute of tinae to confider the caufe
\ of !ۥ Asa^dogi prefently.asfooQ as one knocks at^be
I dooce fals ia banbog^but if he Wbutd ftay aliAk; mav j^e
he Pfchc fee ic is iiis mafte^j So'if inen Would ftay
- 1--^!^
a licck 9 chey would fee tbece wai no caufe of Ao-
ger, iMJt it'ttfeCh wkbour' an^ cadf e ac at^ aiid diU
caufeth abundaixre of evil^ as we fhal fee afcecwards; In
^ck^ 7* 9* ^no^bafty in iby Spirit to ht Angry ^ far
Angst reftetb in the bofom offooUs. Be noc hafty to be
Angcy^ che reafon why we cal the paflTion of Anger haft-
in^fsy fuch aown ^^nafiy^na^j^ pMucJiAwonifit^ira
hafty wonaani. i; is, bcp.^fis tljip pwi6<^ ^A'^v^f^
baity, but we ihouldbe flow to jvri||;[|^ ,. %\\\\ yo^ fhal
find in 7^me/ 1 • 19. for indeed cnacis'tb be Itkeco God
Wbenfot^ my h^owi \m^hneti^ kf fW^. ^^ befp^tt^
i^arjlowtojh^^ctndiowtcm^tk^ ic i^ thMooumn-
danon q( any qhrj^^i^n, ^tp hw<l|ttf jp|jffionof Afl^ tp
come 9b i}ow]y, . cheEC;if IictIoa|[j^c >flyi%Cv ^ •^('^
icnti cx9eUehq( iii.Go4» t^c%; v f<^ii(^%r^|[ o"4
is!, ^ri](jk}en]y ^y inthjf 1^^iVtMd<#uppn lb '"'
of chy brother, oc thy fervaik,'ji)KJ{|;iy.SM(^, wte^
cboa been at this day ? But now a man toac is ofa mee
Spirit, when there iiaoQ(C(^Q»CQ ftic up Afiff^^ Qb
bucCfaitb he>^ay a wbile^fet 0)^ C()nfi^er a \ybiltf iFbat I
do: The m^ti'ol JifMtflu/ Q^j!^\hi ^mDerouc^caii^t
him t6 fay <>ytoahe;j^^bfet PefdjifC bcdia maqifisftanjr *
Anger, he taqpfet hjs ^^JJjer; .^b^t b^jfw^lS *<? CJt^W
faisADg?r, W^if n i^liy j;1^ina pirovol^ed h^,, to, fay owr
I
tin^ tbemfejvej.tlien inAp^. jw^ipi^iif j;i^^^s flj*^
An^er.br^ake,fwth» ,,J^fj,i$ttJ|;^|}e'j"^d^ef9pd|.., ',;
a^ .>
m.jC 5i..jj !^ '>':.' ;..Tifc:Jvi,
■*iL .t«'
tbvisei?htjf KfferstJ^y l^t^W w pjj^fiimijflyiij!
QC iQtbe prefence of others. The fotmec we baveoadi
mhrm
tofpeake
vc ip35v. CrrSW>to^?(«, , W5 TOMft bet meek that wc
(digbctc7l»itgbr «ppg ch^ iabt^h ^j^/^.M^hen we ace co
cofliecoiktoniO% jibencpb^inapaition intbe fimily^
tffinmediacty after a Myducy bach or
iadie rime when w<e are abqm ic^lfay, to oe Aqpy then,
cfkb^uflGsafiMftbleanger, weo^bc boc fo c^be Anory,
andtheOevil u^Ujflaye^ilifl^ce in^iii^iviy: When
wean about jiny Duty^ cben^he Pevil ieekei c6 put us
ioco a paffion» cbougii a naeek Spiru wU Jay <i chaf|[e upon
bis Soui and keep buofclf dawa ac tbac einoe.
Sa alfo it wil be ui^^(ei)abjf qp^ rnantfe^ an^e;: before '
Qd)ett,as Hiiabaiid coirwr4s Wj&,oc V^4,{e f owacd$ Huf-
btad^ orSanaanCi roCbiMr^aiiXucbaxiine wben ocbec^
ace wikh chem, chi$ imy$prpv< to be of very il coq^-
quenott, modi ufittfly iccptim from the violence of this
pafifdny iCfi^fiane DQC ^h^M: Ui^e cfai^y veoc chemfelveiyic
any cime,. ttiouglli ^iie at, Xgcb afioi^. tbac ^bey are lite
codono^od widi iC4 wheceasa Bieck fpiric wil chiok
cfam ihoiigh ir 'itcrue j lam provoked ^ and I have r
juH cauie to be ftngcy^yec wtl ic be good cohe angry now?
if you did bai confider beCoC'^i your nieeknefs would
ke^ you fern Angf r when many cim^ you lee icouc*
Aodanocbec iBMalpnablc time if to be angry when
we&eodiecs angty before us ^ Ifpakt before, xbac we
are to carry our felves meekly; chou^ others are
in a paiTiony ihac is, their pailioo ihould not provoke us \
acal, neicher ic that time or afcerwards^ bur now, iris
tbttaoA unftiiciDaUetbtit can be, for the wife when ~
feesherfaofbaodtobeangiy) tfaenfhewilbeai^ryac
time, and fo the husband an^ry wlien he fees bis wife
gry^ at that times and £6 neighbors angiv' when they fee
rhctr Ddghboca aogty • k was good couofel that one gave
fCoa yoiiiigaarriMixiiipk;hegave them this rule,be you
fin that you br not aqgiy •cogeiber,. for chey were of ve*
xy ai^ry, Faflknucy and ^^bolertck %3kk$, i( chey
4wki1«atoUfaT6«his«tik^Mfih^ co>-
^
^
1
^rff?w^*jj^*ii0/iiw«.
you may, and fhew rhem cbaccbey werenoc/enfibleof i
tb« wrong done unco ycu. And tt;us nice{<ne(s wUdo,
iDcekneis w il keep the heair^ ibac ic flial coi be let out
Jxfoceaduty, when ycuate goirgco bearafeiacncn
che Lords day mornirg^ot iMfben we areata duty, or after
a duty,, it wil moderare the paflicn pf Arger^ iija I wil
tiot be Angry before others, or when ethers are in a pafli*
00, but (lay til their fit be over, and then I luay doe
^ood.
Thirdly, The third is in regard ofthe Ccntinuance of
4/ififgfr» naedcnefs wil allay the heat of anger,- that tc flial
not continue too long ; as not Co rife coo iudden]y,nor to
be uofeaibnahle, fo when it is up, it (hal doc abide WQ
loQg, tc ihal not be like the fire ot helj ^^verlaliing^ at
it is in amny^ che beat of anger in their hearts, it is like the
fireof bel, b urquenchable, if once they be up in a paffr*
on, they wil never have done, asiftbefireofbelweretn |
their hearts, it may be, there may be a yeelding to thenif
and yet noc^g wil quench them *, wheras one that hath
anger rifing upon )u(tcaufe, yet he.wil keep it down. Ic
il withfonoe aswich Che Devil, the Conjurer may fud*
denlyge^bimup, bqtcannotfofuddenlyget him down.
So thou bail: no command of thy Spirit, to get down thy
fpiritwhen ic is once up, as thefea, when icisup once^
tiiough the wind be ftil, the waves oftbe Sea are up and
down a great while after, fo it is with men and wo(nenj
when there is occafion to ftir their hearts to anger,chough
they have that that fa t isfies them, yet they cannot be qui*-
ec for al that, but they live like Salamanders, in the fire
continually: There are many families chat have dog day es
continually al che year loeg,you know We have dug day es
in one tune oftbe year, but they laft but a little wbile^
bat indeed, many Families, they have Do^«daies al the
year long, there is nothng but ftowardnels, and lan*
gttng,^nd ^rang}iBg,al4ie year lopg, where as Meeknel ^
would allay this coociouaijcf ot anger, where there is
Kedtneis caeiewilbea jealoufie of Keeping anger long,
-
AHffr nnderati in refftH pf TnifAi
for anger wil quickly foure cb« heart, andcurn coMalkey
if icconctnue loog, ic wil grow cobe tHtrec^anddegencc*
ice into Ualke andliacred ; weoounc tta great Evillbr a
tnan to have a Feaver long, to have a fit of a Feavep and
not continue long, thacis not fo great an evil, but oov,
for one to have a Feaver that hokn long, a raoocb or half
a year, its a great vbik } and- fo, you |^ve ftxne long
fits oC Fea ven, forty Routes togedKt : Ob^but,bo v many
Men and Women,cbac are in a burning fir of angerC-wfaidi
is far worfe then the burning & of a Feaver ) forty hou*.
res, yea, iForty yeartt togecher-. Many times the man
and Wifein a family is in a burning fit foe a wbo|e wcrit
together, with Children, and farvants, or ochen ; noir
ibeceis a great eviHn this abiding of anger for along time
together, indeed the longer anger continues, the mote it
SoWeth, at it is wich the lines of a triangle, the longer I
raw che(n out,tbegreaur diftance they wil be one horn
another ', fo the longer our anger is drawn ouc, the grea* \
ter diftance (hal we be at, from chofe chat, we are angry
with, butlnrnofme, faith Chri ft, if there be fuch an-*
ger arifing^ yet with meeknefi allay k^ with meekneG
keep ic down . ^^ger reftj in the become cfVootfj^nigsr
may be in the bofome of a wife man, but when it reftS|ic is
j in thci>ofome of a Fool, there it reftsandabides^ I mean^
[ refting other wi fe then ic ooghei and whenfoever it reftt
in a mans heart, it is an argun^ent* of much follf* In
Vfalme^ 103. Surely we fliould learn of Chstfl cobr
meek, though we have caufe ro chidr, yet not al day lonft
to chide, Anqerinameek-man docbnot continue longer
then ic (houkL
Further A meek fpicit is one thae* though he maybe
angry, yet bis anger abides not folongi but be doth put
Isn end ontohis Ai^r^ when God would hava Um, aad
^tgbtrearontebhimhefhOBlddofo.. lo^fb$f^ 4^ 26*
fBe Ang^ and fin natjttnm abs S^gadami attm laar
IVratb^ We muft cake becdl, dan thoi^ wettouM bft
- -. ^^ J
l*«M4Ml«MMa«M^
\Angtr moderate in refpeEi of Time. 2^7
Angrytqponarkticc^uie, uponi;uftground| yet chac
AeSun^o not aowm upon eur JVratb^ cake heed of lying
dowA ifi an Angty fir, ic is a daogerous chiog |or any man
oc woman cd lydown and fleep in an Angry fie, you
isuft makeoenficience of this, lee nor the Sungodovvii
upofl youc wracb. I have read t^ijabn a Facciarch of
Mtxandtia^ chat having conceftacion with one, ckcre
wataioeeciiig^coeoropofeche difference becween cbem,
a^ in cheir nQeedng, they were fo far froQi compofing rhe
difiierence, chac cbey gre^v very boC one with another ^
biicnowahisPaormicby be fends corh'eorher, and bidi
the meflenger fay cbu^ unro bim. Sir the ^tn k going
doppTtf and no more*, aaconbce, chac chough rbey were
iq 9 b«ic cme with anorhet when cheymec togetbec^ yec
chey fliould cake bced chac che Sun did nor go down up-
on chetr wcaih« Oh ! cbac tc would be fo wir h people
when chey meec co gecher, and fal due one with anocher^
efpecialiy, when evening draws near, andrhey feectie
Sun going down^ Chey would remember chis fcripcure,
O lee noccbe Sun go down upon your wracby and racber
fend one uoco anocber and Ciy, che Sun is going down,
and yet our anger is not going down, andic is very ob-
feivable in che next words, neitbtr giie place totbeDe^
vU^ How comes chis in ? kt not the Sun go down upon
your ppratb^ nather gyve place to the Vevil, Ic is co (hew
chusmuch, chacany man chac doch recainhis Angry fie
fctf)ger cheo be fhould, he doihgive piaoe Co the Devil,
ic is chic chaC che Devil would have, ic is rhae chac plea-
fech che Devil exceeding Wei, ic is chac chac che Devil de-
1i|^ecb in, choucanft ao nothing more acceptable co che k
Devil,cfam to keep chy Anger longer then thou (tfouldeft*,
Fd:baps> chou arc angry wich chy neighbours , wichchy
6niily, and arc 10 hoc expreffions, and chisanger cooci-
nuet^ and the Sun goes down, and chou abideft in chy
MDgec^ whac, muft Igive way to him ? he bach wronged
Ime,aod aiiift I give way co him ? wel^ferve > ic may be ,
rhv fscoud heart wil nor Pive nlace ro chv nei6fafaoiir.rhar
>
Anger mder4i^iitrtfp8^ of Tim*
—
s
cbou arc angry wich aU but rnacke, in the mean dme thou
doft give place CO cheDdvil, Lecnoc the Sun gj> dovoe
upon cby wratb,neicher give ^laceco the DcviliTbe very
^eafon why. mea abide ia their anger^ find wflfo the
Sun go down upon their wrach, it is, becaufe they wil ooc
give place unCo cbeir bretkeo, you wil not yeikl to him
yottfay, lee hiniyeUd come, wel^youwUnocyeiMco
hmf buc yec you wil yeild to the Devil, and w^e k not
better to yeild co yoiir brother, though your ikifierior.
then to yeild to the Devil. A meek fpiric is one chat wtt
ooc let che Sun ff^ down upon his wnKh, neithec wil be
yeild unto the DeViL There are many people, that live
ai if they drank of no other waters but of ^tajfitb luA
^Meribahpithc Waters of Strife, buc the Sti} watersof
Si/pa^iH that run loftly, they a^not for^hetr tooth, thqr
are not fie forthem, the Church laidi concerning God^
V^ilbe refera^ hk ^ngerfar ewr ? In Jerew, 3. 5, God
oqay have caufe to abide in hi s angerloi^^but E lay of tke
thac art. of an angry difpofition, ^hat, ^ wih cbou rdferve
thy anger for ever ? wijcchoualwaiescbntthue tafqdia
diftemper ? Thou arc in Aich an angry fie co day^ and CO
morroWf and the nexcday^ What, wilt rhou coocimit
thy anger forever > There are many people chat quickly
4^ go any good thing, if there be any good afFe^^rdn ftir-
(ad in them, any'de^^ftecGod, of love, andjoy^ ic^
p^efently gone, buc fee an il alTe^oo be fhtred m th«ti,i
as the affeOioo of paifion and angsr, Ob, that abides and
continues long in chemj it tsalre that is in their veiy
bon^s: asfireiniblsdnfiatccrfcefpsloDg, foangericwd
But indeed, theceafonof Aogec aiMdinaiocliefaeaiti
of people many times is tbis,a man jperbaps oath fiifired
hispiukxi, his anger CO artfeunjumy and fooliiUyi and,
it may be he it convinced that there it ooc fiifficicoc cauft j
f4N:itiafaiaowncoi>fciencei wel, tetpAwoUore^ anlj
•
■ — ___— — ■ — /» i
been youc cafe, that when your anger bach been up, and r
wthiivMiroooftiencB batft bt«p^:<ontiricectehat these
httboot been fufficienc aufe, yec you wil continue in
your anger, and abide iait, becaufe you might noc feem
roolheis to be angry without a caiife? Oh, thwisanhor-
ribk wickednefs, that rather thm men wU yeild thus far,
$3, ib«iut^>, apdM«iCi^«!hci:fi#lfuffw uwuftlv,,
tatber d»b youwUUy dpwp anunjioft angpf* but hold |
icupthttotheM BQigbifthwk ihattheie wasa^^u^^ raufe
^ focyoui anger at fcft. I amvctily petCwaded, that there
areminy men and wonien that have ihett anger up, and
^wWy.oftWr angst:»..aod wld>yAt ^m[^^
^ctet ai^fothey wL MiW^fkiwnliiejr ^t^;V
thcr« beanj^lofyou that b»yc U» d^en»pei;,qC%infc
Zpw, theWthis,djyhat^Kbi«Jo^,of:%a^^
oqcwrfe^ in this world, but,batb;f0m«hat of,i?aaite
-I. and may he angry fometimw, yea, and not asic
fihttobe, butyet, when the unjuftnefs of thett alrga
m^ to appea*e, then they wil not abide mu, Beaufe
Iteywouia^eothecs *inksh«Vh«^.caule, hut aObpp
wU dofo:and tbuimUcbfor the abidiAg of anger tooJong
and bow meetop6d6tbinodfBte thepalfionot ang^w
ceeardof rinae.
/i
a 1 ""
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— I— — 1^— ■ ■ I ■! ■■■!■■ ■. . - I ■■ ■ I ■ I . ,^^^^
1
♦♦/♦»»»»»:»#»» x»» » » »»»»i»»»»i»»
CHAP, cut
r
Of the 9rdming ef Anget in rtfptB of meafiirt.
i« Tbst it go not bejond'^ caufk. x. tbatn
grovonot too bitter, y. ^t too fierce. 4i Tipr
unrulj. s. ^or CrueU 6» ^or fo ./ixigrf in
ourown^ OfintbetbitigfofQod.
NOW for the thirds meeknefs docb moderace die
Faffion of anger, in regard of Che ^aftire of iC|
dnc bf chough medcneff doth allow fome aoger^ bean*
^ hue fin noty hoc be wd be at^ry fo^ as hisanger flul
DOC break one. cdo much in regard of the meafure of ic :
no aHeftion ismbte like eo alxnind in xneafure^ no paf«
fibn irtnort like to exceed in meafure cbeo the poffioo oi.
anger^ for ic is a fiery pafTion, andfice we know is
ready .CO exceed, as there is n& creature that is lb a
as fire, ic pcefencly growes to a migbty deal, and fo
anj^. Oh, bow-greata firewHooeiparkkiiuliefi
citties. . There is nochh^ in which we are note leady 10'
exc^d then in clie palmm of anger ;fire isgood while k 11
kept in the hearth , hue if it gee beytmd its bouodi
then ic exceeds. And fo we lo?e mettle in a horft, hut if
it be jadiftinefs rather then any true generoi^foefs, wedo
n(Klo^echac; and fomenatKl women chat ace iamd*
deracely an^ry and paflionace^ cbeyhavea jreac deal of
mectle,buc u is jadUhnefs, it is not generoulnefs chat is in
; their mettle. We aldo account it a gceat diCeafe in thebo*
{ dy;w|ienibega]dothoverflowjtheoverflowineofcbegal,
I^Eyfitlam a^unt icfand fo any that have experience of
it) a very greivcus difeafe, but how many men and wo^
men ace lk& of cbis difeafe continually, alwaies, eveiy
>■ ■' ■ » ■ II I ■ I ■!■ !■ I ^ III I, ,1 — — ■
day cbey haw a fie of ic^ cbece if the ovrerflovring
'of cbe Gaiin theco^ Oh, chat che Dtfcarei of om heard,
wtttasgieivoiHCOus, atcbedifeaftsofour' **
Qhjttt. Buc youwil fay, Whtnitthe anger immodem
rate and exceeds in the meafun ofit^ and how doth
meekpefi^alfay the beat of it in tbk ^peU f
«4iiftr. Firftjlc is immoderace ac any rsaoe when ic »
beyond che caure chat was given. In Z^cb. u 15. kit
faid, that God was mudf Vifploafed wich his Enemves
but wkh his people be was bat a little Vifpkafed^ God
when he feet caufeis diipleafed bat a little^ and isnoc
DUpIeafed a^atdeal^ when chere is but a iicde caufe,
bitf he docb obferve a meafure aiid lees ouc fo much An-
ger, a^liccle difpleafure according Co cbe icaufe. Boc now
when men go beyond the caufe^and whether che caufe be
.Iicde ormuchii is alone, cbey are difpleafed« cbencbey
are immoderate, Ic is a noce of Qulielmui Varifiittfif^
tot one CO be provoked for a li:cle offence, ic is all
.one, as if a man Aould fee a Flte upon bis
his freiods Fore-bead and he fliould Cake a beetle Co
kill the Flie upon hts Fore- head and kill his friend
God doth psoporcion his anger^ hei$alitch||afpleafed
when cbe caufe islictle, and more when it is more** In
Vr^f^ 2911* •^^ool Htteretb all bk mindj but a toife
mahl^fetbitintilaftertx>ardf> The Seventy Tran^"
flate cbde words thus, A ^aolpoures forth al bk anger j
^But a vptfe man difpofitb bk Anger ^ That is^ agcor^
ding to the Caufe, be difpofech his anger, aFoolucter-
cxh al his anger upon evesy caufe, but a wife man difpof*
et b b is anger according co c he caufe. Thac is one things
;QoleciCgobeyoiid che caufe*, buca.meek fpiric keeps ic
in chac ic flial not go beyond the. caufe. A wtfeman wit
noc be roo prodigal ef bis aoger^ as ic is cbe Wifdom of a
nan cqjcc ep in bis aiFeftions, andnoc co be prodigal o(^
iMaaflftboBC. foaraeek foiriche wil rather lee oiKbis
anf»ec kfs Chen coo mudu An ingry man % very piodt*
f^il of his pafTion, whereas the ccuch is,, if a man bad but
Wifdom CO kno^y chac che worteng of che Soul is preci-
ous ^^ would be careful not co lee it out upon every oc*
cafion. Ic is che Pare of every Man and Woman of Wif-
donOi^opoifecbeir thoughts and afTc&ions, coke cue
no more choughri upon a buHnefs then needs mufi'^ and
no more aiFe^ions upon a buftnets cben needs roufh
Here it a bufmefs chac requires indeed the affedion of
anger CO be beftovred, I bur, I willnoc be prodigal of che
affeftions of my Soul» ic is a ftgn chac men have low
I efteem of cbeir afFedlions chac wil fee them ouc upon an
Object more chen needs. A man wil not give a farching
more chen needs for any chiug chac be goes co raarkec for,
{oa WilemanwilnoCbe pcraigal of his afTe^tons, he
wtl lay ouc 110 more of chem cnen needs odufl, char is
cheFirft.
Secondly^ Another exprefTion of Che immoderacaeTs
of anger is chis, when anger is too fitter ^ a man may be
; uft ly off< nded wich anocher, I buc he may quickly grow
coo bicrer in his anger, ItiColoff.iyii^ There isaaEx-
honacionuncouscoT'orfcearc^ne another ^ and forgive
one another^ if any have any quarrel a^ainfi any ^ even
Of Chnjifcr^ave yoUy evenfo alfo do ye. Ic may be che
Wifedoitilomvvhac agamfVche Husband, for which be
may be angry, butbenoc QSmer^j^ia^n^ &er, and fobe
not biccer againft Children, or fitter agoing Servants^
or fitter againfi Neighborly Though you be angry, yec
be noc biccer agamft chem, chough you have chis to lay
CO che chargeot your Wife, chac (he bach provoked you
in negleding het Ducy, I bur, you have noching co lay
CO her charge co be biiCrr aqainft her* The Apoftle dot h
noc ftand co anlwer this Ctt);eAion, I but Ae is thus and
chus ; Lee it be whac ic wil, yec you muft noc be bitrer.
AMeek Spine keep che Iweecnefs of bis Spirit, andfaich
as che Figg-cree m Judges j 9J lU Wh*n the,, Trees
would have ie Kaign over chem. SbmUt I forfahg my
^^irmwUrateinrel^^oftheJ^ti^Mres. 303
Svptuntfj and my good fiuice, and go co be promoted
over cbe Trees : So (atcb a Metk Sptric, when Hu&bandf
\ or Wife, or ChildreQ, or Servants, or neighbors have
I done much amiu, X buc ihal 1 go now and loole (be
I fweecoefsofmySpiric, and give way 10 the pafFion of
; ai^» a Kleek Spirit finds that iweetnefs io his Spiric
' wirbin, chac vbad'oever comes be wil noc loofe the
i liraemels <A his Spick^ ^nd be wil noc be biccer ro
! others.
This ^iturnef/ confifts in ihts/when tone is provokedi
afid paflioD is up agiinft another, they cace noc wbac
provpking fpeecbes cbey ufe caotbecs,i|^ci^g upco chetc
Spiciu fuch things as<bey know before wil provoice Cbem, ^
oowcbtfisfioful chough cbey be luftlv angry, whereas
ooechac is of a Meek Spiric, wilbe loath to provoke, and
if there be any means co reform them wuhouc manir
felling cbejpaffion of anger, he wil do it 9 I (ay, chough
be have offended him, if he can reform him wich any
fweecnefs of Carciag|s, he wtl do kt As ic isiaidttf the
Lordybe docb noc l^e co greive the children ofmen, and
(o certainly , one that is of a medc Spiric , is very
loch CO greive any in the world, kc ochers^a anything
cbac eceives him, yet ic /grieves himcbac hefhould have I
occaSoo CO greive ocbers* Now here I would give you
one figoe by wbkb you may cry che raeeknefs of y^Dur
ipirics; if you be meek in fpiric, ic doth trouble youco
have any occafioo co Greive any one living i and wbac
fvreec lives mi^^c weliveif every one were of fudi a (jpiric*
Carry clus ilmg with you, tbac a meer man or woman is
fuch aoM^ cbaciicroik^ed acaay occafion chac he bach
CO Greive any oneitving^ I remembA I have read of one
^ cbe RoosAos, that was a Great Captain, and bad done
I GMactkmforhkCouocry, andbongfick, fooecame
1 ci»iiii6edlMl^ aodnaiDcdiiicbgceacexptoici andchings
icbtcfathadjdoMfotbiscouiicryi andke lay and beard
IAm^ *lmteftfa|>;liaewaihkGQaiiorc, tbic never any
liniw tttiiWIirtiMiiquqgGanncotfcy rcafaQoffaiiii,Ifie-
go4^ A^r moderate in re/peftofthe J^ei^un,
vt£ rbiihhej wasacaufe co make any man monraeu
Now can you f ay 0> as in die pcefenoe of God, I oercr
did give any |uft caufe co any oian or womati to
naoucnefoc anycbingetacldidagjinft cbem. If (6 be
chat you rebuke chem foe a faulr, or if you punifli cbem
focanyjuflcaurey canyouinyourConfcieooefay^dlac
you have noc ghreira ;uft caufe co make them co mourn
and grieve^ I do not mean, noc co make chem mpurn ios
cbeic offence, cbac is cbac which you may approve ycxir
bearcs unco God in»bu^co make chem co mourne, uf9it&»
fy,co make chem mourn when ycm fitoiikt noc makecbeoi
moomet. Dobuelay your tsinds upon your bearcs in:
cfais and confider, have noc I made maiiy co mourne id an
ynjuft caufe ^ have noc I made chem co mourne riiacl
I ougbc noc CO have made nKXUii ? a heachen did foj yoa
\ know Cbrift when he was upon cbe aof«, cbey cany
unco him a Ipunge filled fill of gal and vinega4 I bu
Chcifl puc ir away from him. The bearcs of many men
and women ate Uke a Spunge filled with gal and Vionar
ic may be if you do noe provoke cbem, you fhal noc nod:
cbemfoiccer. Asa fpungetbac is filled wich gal and viae*
gar, if you do noc couch ir^nochingwil come ouc, bucdo
buc nip ic between yout fingers,and id wil prefently oooBC
ow in abundance. So many mens hearts if 3^u doboc
ntpcbembecween^ourfiogets, as ic were^ cbcyjerefinly
wilbe angry. Asic is with mdny bodies, a Cbokritk
ftoroacb wil cucne al meacs and m^cbem co be bircer to
chem : and fo many men and women have Cbokarick
Spirits, and cbe difiempers of their hearts tucne every
cbiag inco biccernefs, and if diere be any thing doat un«
CO cbem chat dabdifpkafe them, cbiy wil go and chew
upon it, and fo in^ecer their own fpiaiis liy cUniang
wbac wrong fuchand fuchhave done f hems U were a
fboliOi cbingif ooaflioiildukea bkcecmLof f^byMcaBd
chew ic in his moudi, . when faefltoiikt iMftttMr^ JiidMa
wtoi^ndeedifeiyeaChikia in}flbAUfikwdmAm4lki
iprelcmly, atfwilfldcfcrjc^tbdgwii^rtidi yi ^ ^
Angfir moderate in rejpefioftbe Men/ure. 305
foany men and women, wbenas cbeM is any cbing^done
CO diem amifs, any wrong, che^rong is indeed as a bit*
cer pil,and j^ou (hould fwallow ic down^buc you cake the
pil and chew k, Md then ic^s no marvel cbac ic is fo bicccr
uncoyotty when you cake icand diewtc^ and lie upon
your beds and meditate upon ic, whereas one cbac is oft
meek fpirir^ be cakes a biccer pil and fwallowes ic down.
Thirdly, Metknefs allay es anger in the ^eafure of ic^
whenas tc is cooJSerce* In 2* Tint. 3.3* There the ho-
ly ghoft fpeakes of Verilouj times in the beginning of the
Chapcer.Zn ihe lafi dayei there fhal be perilous rime/,and
cfaeredefcribeschewickednefsofmen, what (hey flialbe
that make chefe perilous cimes. And in che 3. verfe^ it is
faid, cbey ihal be Without natural affl^ionf truce brear
IfiTSifalfe accuferi^rce'f that is one among cbe xeSt^fierjce
tnmf fiery men, the word in the original is a word that
figmfie^/«ry» it makes men like Jehu cbe fon of !A[im/hi
chat drove on furioufiy^ tbeif hand is ready upon the
daimer^ ifcherc be buc a word Spoken. The Lord fpear
1^ concerning himfelf in ref[;ea of his people^ in Ifay..
27. ♦. He faith T'ury it not in me^ buc you have many
that you caltbemHairbraindChriftianSy cbac acefiiri^
ous upon every occafionj and ic cannot be faid of them as
the Ijocd faith of himfelf, furyu not in wie, in tcfpea:of
bis own people, but fury is in chee,cby heart is filled with
fury in good chings thou arc not fo fierce, chou arc cool
acfuch things, but in evil things thou art fierce-, now
lueeknefskeepes men from fierce difpoficions, they may
be angry, but they are not fo fierce and furious, that
prefendy their bkwd is in their faces, and they ate in a
^j^^ cbis 13 anaher*
Faurtblyt Another thing in the immoderateneft of an-
oec- k»b the *UrtriiIiisej/ of anger; ametk man is the
foifler of his own anger, hecan be angry, but he is able
rocaliwdchiMilierwhenhewil, foiar as meeknefs pre-
, ^
.-.^m
30(5 Jnger moderate in re/peB of the Mei^kft. :
vailes ; and in ihkt oonfifh the grace of MeekneTt atmodi !
as in any things . One cfaac is ola aMek.SpiTK it aUeco ^
ru^ bis anger^. anger indeed Jt a wild beall^n it fel^ but
there areXome men chacbavegoc cheskt!, chactheyon!
£ul6 Bears and Lions , can canry cbe Bear by his noGe, '
whenas ochecs cannot dlo fo, fo our paifion in us nannl^ *
islike Bears and TigcesJbuctbeGoiceof meeknefscooei
IinSc inables one Co rule this Bear andcocarcyicupami
down^ cBis way or cfaac wa)s acoocdiRg as^heieisanfe
, Asche Centurion could fay co this fer^nc^go^and be goei^
and CO another, cooae and he com^s, andcotbeditrddp
this and be doth ic. So one cbac is of a meek SpiriCi be
Ganfaycoci)epa(Honofan|;ery go and ic goes, and com
andiccomesj As God>;faichco the proud fea^ ViHfen$
tbaujbaltgo and.no futiber : So a meekman^^be Ui(b
Jto his angers . bkberto thou jhalr^o at^nofurAer. If a
man ihould keep a dog in bis boufe that is fierce^ and
would fly upon every one^he had need co keep fuch a dog
iftChaines; many mens pafTion of atiger, isltkcafurioitt
msddog^ tbac whentcfers upon an objedtccannociie
called back, you had need cokeep fuch dogs in chaiDet||
thac when once cbey are upon a thing you canmil cal;
cbem off. If a fiiepbeard ihould have fuch a Dpg^chac be
cannoc cal ofF'wben he fees him upon cheflieep, icwooki*
be a gceac oAencc to cbe mailer^ ic is noc enough co fayt I
had fuch a dog co being in che ihtep, but he muft l^p
fuch a one cbac hecancal qS. So if indeed youl)eofa \
meek fpiric you can lee ouc 3K)ut anger thus far when yeu ;
fee fufficienc cauCe^and cal back your anger agaio^and chit j
meeknefsisofgreaciile, InVfalm^ 78 > 3^* ^utheht*
in^fnl of compajfian forgave tbeir iniauityyind defray-
ed them not, yea, many a time turned he bk anger a»aj \
and did not ftir upal bkwratb. So ic is in cbebfler
cranflicion, buc in cheocber ccanflactaa iciti^us. 1ft
calledhackjm anger, and did not ftir up^bm9pr^'
The latcer claufe may be referred co che firil'cbiqg ve
(pake of^ Tbac God doth noc ftir upal his wtacb upon
■MrtM
' ' ' • — - ■ 1 — I
Qfqyoccifiony JniCQOwcbisif for ctits paccKuUr of cal*
liog back his anger, . cbac is a meek odd. In Tf^b. i • zi
Tiiere it is faidof Gbd as it is cranflaced in your booki^
tim b^kfuriousj buc indeeil cbe word iii the original ts^i
■jp&e i$.ib€ Lard^fAa^er^ he is one ibM/i k ^le co rule
ntsan^ as hi9pleafi»ch))c^oug^ fomecimes co bt the Lord
of a thing, noces.thc abuad4nce of a cbing^^frdm tbeHe?
brew rooty buc we noay applv it here, that as God is the
Lord of anger,.fo every Cnriuiaa ihould labour to be the
Lord d[ his own angfsr* We know chat when the nerves
iod (inewei of a man arediftempered and there is tick-
aefs upon bini^ they wil move whether he wil or no^
uaman that bath a palHe^. his hand (hakes and moves,
Mfben indeed he would. not have it move but it moves
iirhethec he wil or no. Now when it is fo in the body^we
[ay there isa great diftemper upon chebody ; fo in the
Soul, when any paffion in the loul fhal move» whether
he foul wil or no, tcax^es a grear diftemper in the Soul
Buc now if the Soul be m a righr temper ytt it would have
htsaflTeAioo move, then it. (hal move, if ic wil have it
Und fill, chen it (hal (land ftil^ . howunruly are the p^fr
ions of many men and women, though cbey are convia^
«d of che Evil of it, and perhaps have been tmmbled for
K, and their confciences nave terri(ied them for the vie-
ence of their paffion, and they have covenanted, and
lowqi, and perhaps fafted and prayed, and yet cannot,
iile Chem, this is a fore evil. As who is there almoft
mc you flial hear rhem iy)on occafion Speaking of the
inruUnefs of the paffion of anger, or if^hey do not com-
>lain of ic tbemfelves, yec others do, and when perhaps
hey gp to prayer, chey confefs it iu> God, and fo they
iic^ chemlelves for ic, and condemn tbemfelves for the
inciiluiefsof their paffion, and yeCiiotwicbftaodingconr
ioue as paffiona te and as froward as ever,after they have
leen ac pcayer, and jf may be condemn chemfelves for
bekpafuop in the day, yet before the. Sun goes down
they
1
. 11 - — - " ■ \ """~. ■■■■■■ ■ __^^_^_^__^_^^,.^.^^^^
jbS Ar^er moderate in rt^eB of the Meafi^^
cbey are al in a fu>wa(cliie(f and a paflioQ agtHi, Oh^cluc
men wouldconfider^ cbaccbaxsagccat diftemper upcxi
them.
Fifcblir, Aiiodiec thing in the immoderacnefs
is. Cruelty, when a (nans paflion grows, not
biccerneis, and fiercenefs, and unrulinefs^buc to CrMhj \
when men' hive paflion without compaffioOj we (hould
have tide ccniipafQon to be mixed with our jpaiTion. Is
there any oocafion given for you Co be pamonacie ? Oh
then, if you be of a raeek ^nrir^ you wil temper com«
paffion wnh ir^ but now, when others offend you, and
your Hearts rile againft them, and feek to milcl»f
them, and care not what beoomes of them, fo you may
have your anger manifeftedy Obj where is your compal-
iion now, certainly, that anger (hac is without any oono-i
paflion, that is a fmful anger, the Lord is riot fo ; he m
ludgmenc remembers mercy : and io when you are angry
with your Children, orSesvanCs, and you would puniU|
them, you muft remember mercy in judgment, and chit
Meeknefs chat is to order anger in regard of punifluneiK ic
ts called, Ckmency. We read of ^ofej bis Rod, chac
when it was call down, it turned inco a Serpent, and tiien
the Texc faith, f9fofe/ did fite from ic, tc was time for
^ofes to flie from ic when it was turned into a Serpeoc.
Ic may be thy anger may be fomcimes fucb, that thou
needeflr noc flie from ir, but when thy anger turns Inco a
Serpent, Chen it istime to flie from chy anger» Thus k
was with THabmcbadne\ar, when he was angty with che
three Children, he heat the Fornaoe feven times hotter
then ufiially, and caufed them to be thrown into icj and
fomany, they are fo angry with their Children, as chqr
care noc if they break cheir Limbs, or do them any mi^
cheif. Ic is a remarkable place that we have in the 4* of
^Exodu9^ You flial find in chac Chapter, chat ^M0^
made many ob|edions againft thorfvoik that God didctl
. him to, when God anfwered one objeftion, be made
janother^ unci! die Texc fakh plainly, inferie,i4w Tbac
"^'
"^ ■
1
Jtt^riillOikraitmr^ 30^
I
the anger of God was kindled againft ^ofes. Tberefoie
cdcetbdcnoceby tbeway^chac when God would have
Qscodoa Work, and becaufe there is fooie diffipujky in
ic^tf we fhould makeObjeftionsagainft ic^and >yiI^oc do
ic, cbis will make God an^ : but now cbac wliicb I
wouldnoceoucoficischis, when God was angry wkb
^d/e/, God was ooc Cruel againft him, but be eels him
in the Next ver(e, that he bad provided «>lsron to come
and help him ui cfje bufinefs, and he faid. . Ir net Aaron
the Levit tby ^r^fher^ 1 kpoiv that be canfpe^wHj an/i
alfobekdd^ h^commetb forth to m^eithee^ ana vd^enh^
feetb tbtej be mil h%glad in hi. Veart. See what fol*
(cim upon Gods angef , God was angry againft ^ofes^
wbacchf^} Docb te ihcw himfelfiyioknc and cruel
Mii&ftbim? <Np» Puch^faic^ I/^^trAarop')^be£^
s^ 9r0tber^^ Mnoipjbathecmjfpe^ apdbebold^
be^mmetb forth ip meet tbee, and vpLehhefefi ^bee^ be
9nl be gtad ith bk TiearK Ood chinks x6 dQ good to
yiofiff -evcQ wbetxbe wasaoery wich him, aro Co ic
ftioiddtbe MficbyPMs i£ yow ;Hearp be Meek when you
ai:e«>g?y. withaay> when any proydks vouj yet even at
^^ifaai; ctin^yoU wU be thinking of doin^ tnem good.
The Sixth is this. When men are angry as miich-in
dn things of tbeir own^ inthe things of ^od^l fiiy, if
tc be biiTifomucb, buufitbemore^ tbacisftilagreatec
<vil,r but if c^d^beeft angry as much m things that con- \
cernes cby fejf, as in things that concern God, that is im-
modecate. As it is with many pacents^ if their Children
do buo offend s)k0i in any Particular, Ob^ in whac a
jr^g^asf lbgKi)i»fcqfIyi bpt if:theyjd(^ any thing againft
God^ they take no notice of it. jt^xj/ow^ i^youtehd
yoiir Child or your Servant on an Errand, and he'ftay
longer then you ^puld have him, you are in a rage pre*
fMdy,1l]bdl>it mayl)e4^our Chikl or your Servant fwears
labvhiCh/ or tels a lie ; If itbenoc to your felt, you can
tHur UD this, or if vour Seri^aot ne^left the word, or neer \
^^^i^^mummik
moderate mri^B^ibeMti^mA'
\
left Prayer, or* ipeak a (laful word, if it docb ocir conoem I
I yourldf, you Caopuc thac up \Hrl enough : a gceacdialot'!
diftucbance there if in jrour Family 3 Buc lalkyoujlvtai^
I vm cbere any difturbanceW ic was abouc rhe chiogs thai: ]
dtd concern your felf/noc the chings cbac ditfconceQi^'
tjrod? Truly, "wicfaouc breach of cbartcy I naayiiiy^cdtae
one family of a hundred, when is anger ia a Fimtty
meerty for ofFence againft <Sod I There is a tbotifafidl
rimes more anger for things againft your fei& Now how
canft diou think chat thy Soul fliould be preoooi m \
GodsEye^ when his honor is not predousin chmeEyc!
If chy Servant fliouId fay unco chee, when thou biddcft
him do fuch a thing that he wil not, Oh I How* wchildft
thou flie upon him and be angry with him 9 fine now if
be offend Go4» ' there thou caoft bear with him. Aai
fo one Servant againft another, wrangle and fel out for
'c^encet ohe againft another, rat they dcvot
fal out (oe any thing committed ^ainft God« Yca^
mam^, they blufli 9t any time when they fpeak lo Godi
cauMf ; I put this co you, when you have hem in Tavcdwf
amohgft company , and there you have beard maqrl
foeechesagatnft the ordinances of God, and che caufe cxj
God, ana you have not had one word CO fpeak for thentj
bat if in this company there be but a word fal by the if ,
thac ieems CO difparage y ou, you canoot bear that, c»
cainly your angttfor your (eU is coo much, when k Imot
enough in che caufe of God, whereas one that is off
Meek fpiric, beismore angry in Godstau&cheoiohii
own. And thus now we have gone thcoi|^ dbefe thiqe^
how Meeknefs moderates AiMr. Firft m ccgacd oftSe
Objcft. Seamdljr.Inc^ardoftheTiofte^aiilttikdlyb
IntrgatdofcheMeanire.
V CHAF.
'^•■vV*'^
I A^rmdtrj»imnffta*fAt'grtmii. 311
dt 'A'AW J»?i.A .'if J»/4,r|,
I
CHAP. CIV.
Of^emoiera^ Angft in refft9 tf. the grounds
MdetuL I. .The ground tmift not he MuU
uTIfptpndei mefeveral vearkingt wberet^to coMfi
Ai^gtr, it ^ out in <Bgbt VartiaAars, i. ft
,nalittuiibnAj»earetoognatt0becrofftd. 2.*He
Unnkg Un^elf too good. 3. Aprond'Heart
mat^f btf tPtl the rule of bit aUiotu. 4. We batk
freaiafpr^eafim/ofbimfilf. y. «Hc tbnktaU
heM^^^m, 6, *He thinks bimfelf only ought
- tobefatuffioi, f^*He cafes not what others fuffer.
•« *& thuAi ^ ^^flHmordbk tn fafi by a
POTMgm
^
J^e otha: cbac retmion co be fpoken of are the
JL ^remtdt of Anger whence k arifeth, and Oa^^ffSs
ofl^jer. Ihe Qroundt of Anger are thefe two, Ptide^
tad iDordoiac^Iuftsio mens Hearts i pride Fartioilarlv,
and inordiaace luft in the Heart more generally. Bat
ai»t« all ic aci£eth from prkje, pride is the mainecaufeof
Auger.' ■ I will give you f<HB.e 5aipcurcs for ir, m
VtoHpZt.TAt. fraud and fiaughtyjtomer*!/ bit %ame.
vBbodeateA in proud fVrath^ Oh, Youthatareofpaffi-
onace Spirits, take chis Scripture akngwieh you as a
'V)oking Glab, and fee- ic in your wjMBittco loolcin,
yoiidwCaKepcottd, andofHaugld^^^lktroudand
ilaui^ii»ti)eris.hisunm^«faod^^^HBR| wrath.
SoauA iototcbiatc famoo. To mu^^^Hrpride is as
3
■- ■ •... . ■ .. ... 4 >
i 2 AngiY iteJer^U in refieB 4 1^ ground. .
1
much feen in frowardncft and paifion at in any thing*]
Thac is a certain rule, fo far at paflioa prcvailes in a fia*
fulHearr, /o fap pride prcvj^iles, ai\d tbicra^njac-yVo-.
manchacisof a piflTionicefdrir, isof a proud Splrir, let \
them fceoi co be never fo humble in other rhingi, yet this ^
is a certain rule y never plead thy Narure, or one thtf^
orocher, ftoc chit we (hall anfwet more aiterwardf3l
chis is a true rule, thac there is a porpc^c ion beciveen .
fmful paflion and pride in every mans hearr^ahd thou chat }
hateft the one, fhouMeft bate the other, and.dili tr cbc j
Reafon thac Meeknels and humility is joyned cogepfaer m
the Text, htarn of me^ far lam *Mec^ and towty m \
hearty Thole then chat arc of froward sodpaffionare.-
Spirits, they are. opt Lowly ia 'Bfort, nttt'^ibd^^ini
Beart, but proud in Heatr^ V ./,;-*
•. . . *^ ^ - ■
And fo likewife in Vfon>: i j . i o Owfr fcr p^^ ewntA
Contention. Contention tomech only by {^e, bebaufe ]
ic is the chief faufe, ic feems: to be made'as if It wete the}
only caufe. Indeed there is.neffertiny contentidh ini {
Family, and in a Town, Vut there k pride in it^ifdfert I
be Contention J it is by pride, pafltonafe and bafty Spcn% '
are proud Spirit?. We (hall afcerwards^when wecome
Co fpeak of Meeknef i and Humility, in the opeding of .
the excellency of that Grace, (hew ubto you^riiacrai
Evil thing pride is, but now our math wocM^io-
this is, to (hew how pride doth make a adm ttj
Woman to be angry, from whence it b, the fevend
workings of pride to caufe anger and pa(BoD, rtav
are fome* feveu or eight "Tacticulacs obfetvable ia a
proud Sptrie^ whereby you may fee in all of then, how
of neceflicy a proud man or Woman muft needs be an |
anary mm and Woman, that thole thatase aogrjrare'
proud. #iJiiM^^^
Fir(l JB^^^^yhofe thoochtB of a mass felf diat I
hethinH^^^^pritobecrofied, bedttokt thaabef
iisia^(^t)1iq|^BRition for any toici€6 hfa^ m croft j
»- ■ .^ , - .«> ^J^-^..^^^
j Anger nitki&mMi reJpeH of tke^Mnd. ■ J 1 5
bcrwilf-, hcDce thotecSEprefliioni, Shal I bear fdtcb a
thing f often yonilhaMMve a proud Spit ft have tke par-
tide* Jylpnlnem^bear^it, MdlmUbetbus andM^m^
mdlmlmdhijWHk^pi what it n to do fuclf^ngt
^ainft JWy tookiog up<>Q Ihcmfclvcf as if they were
00c to be citrifTed/ wbofoovcr. were* Bot T pray , W bo
arttbon { ihdwbdareyoo that muftnotbecroft in any
tUogf QAi himfelff tbat^il i/ifinicely above yon, i%
crott e^ry diy^ and you your felves dare prefume to
crofibiiDy asdyet^oo think mtkcb your fetf 1:6 be croft
ID your mind and wii« * ^
Secondly, A proud .heart tfjinks himfelf fo goody
rbithecao ne^er de[erve aoy crofs, thatiK^hatfoever be
flotli|defervesiiocont(ddiAiDn at al),/whefias he is rea-
dy CO ttiafce mifimerpreratiom of any thing that another
ilMi/lriti.for1itinfelfaitiswel, there is nothing that
ipcoudMiioorWoiDaii dbth, bnt be thinks he iifi y
Biaiot^nit, and tbio&a that others do him wrong to be
>Aindcd acir, or to complain of it : and hence ic is that
I projidSpitiria hard to be convinced of any thing that
s amils in htm. . Now tbts cauftib a great deal of pyfTu
>nifiAMaDand\Vbmao, not to be convinced ot any
Vffi&acthcy doCbemftWes^ and ready to mifiriterprec
rvery body eife in what they do, no marvel rhey be of
^rondrpiriti/ whereas now meekneis helps both thcfe,
Lineek heart hath low thoQghc<^ of himfelFt and'never
binkf bimfetftoobigto be croITed, bethinks. What
ml, a. poof Worm that is aoft> and what great mazier
I this? Mda meek Spirit is ea(ily convinced of any
iif ng, yieUable to any thing that any one fhal fay, and
^ by this means moderates his paflion, be eaiily con-
Kvrs that it is amifi thatis done^ m^ therefore wil not
■ eafily angry.
Tbifdiy^ A prond heart makes fc/:rwi/t(^ be the rule
^bi^aSi^n/j yet, and would have ic to be the rule of
iftr mens a&ions too, and fucb a one cannot bm be of
..jic^^:*:!
"^
3*<?
Ibm^^luft €fj 4fth 4n^
I
^ Bigli^Uj^ ud hftlyiA ptoud heart (bioks icix» be a i(f-
bMcm p^ iU^|wr/ fc> tvrw^,r what i ^lal I pi& |^ fuch
and lucb a l|bui^<^ 1 ^oiikl, (boco (o.; bete, kooi cb
fuffer fuch a* cbiog t^ iud> 9 o^ doch, . I y»aix\i
fcocnecdlecifaem (peakip, ai^d^oloj Herein faft'goes
'quke coD':rary (Q the Saip^e^i^t faiib tt hanh^iiott^^i
pafibj anoffeiice^ Ar aicerwat^s we ihal fee wbea wfc'
cometoihewche excell^c^ dfchh grace. of meekoelf*
Thuft we ii£c pride is cbe taufe of p^ffiop; and oieeknefs,
being ;oyned in die cexc with bumiitcyj jEJiae ai6deMes
pcide^ andfonioderacespaffioQ^
- fy
CftAP. lev. ^^
*
TbefeCondJ^roMudof Anger k inordinate taji'^ inn ,
Mrdt^ba*eotfandtl^fev^alet^f.vfit^ itkd*
lajedb/rmekifefl^ *
.1
THe Second fifround of Anger is inordinatg laft to tbf
heart, this lets in paffion, That place U reniarkabfe^
injame^^ +.1. Vromtvfjencecometi^arjimdfi^Mgj
among you ? Come they not bence^ even of four lup f
Hence come the wars and fighcings Chat war inyourmem-l
her/. There are wars, comcntions, biablings i) your fa-
milies, from whence come they I yoa wil fyy^ ^ comci
from this caufe, and cbaccaule, thac this Servant dods
noc do what he (hould, andxhe husband what be (houldj
and the wife what fhee ihould^you are ready coatcribiice
•^ (omewhat without you> but i£ you would have the
! in fcripture, it is from the Uijkr within you. R«- \
member this Saipture, when there ate <09CeatN9 io • \
your family, and you are angry, if any fhSOSfaQnftiaco i ^
yourhoufe, andfay^ what is tbe matter }. f^odtHkoce
f(xiai«alchuftrife,>awla\ thisftir, duttbere itiirriiir;
NniUyf yoM wwHhirdly gi»pthe uofe of- ibis rofc
i»lMclheHolyGI»ft'<)o[liinthcittxi^<i**f> wel,ima;
aittihureic co thisprjhic, butEbcmHh ia^iti* ftopitli
lu/b ill ow karrii'la b»t the lufti of youc bcarti be cut*
.be4, anddlwil.bewal. Ai we know iiiiwSchJie body
when K isjn a dUeafeiH«o*ear nothing, enme to a mai
due bath a C»e »' iiJ*Ji)yi and if J«u do Im ccraeaB
him, j|idroi«:ltiym:W'thyoulf6o8auiftekaft,becrie
.outt wtlyi l«!(:«ute.teator«jilht cl«c4 ii,diftemi)ertd
tt>tji(ilyj'utHi>iti».i|i,«he.li«»isi(BieMndwoir.eniba
aie pafl'ranvej .(l«y aie wry We, ihcy-aie like ra>
'fleOi, that cain»tb«reati)u*b,ify[lifliiy bitfilknpo
it l^ec ft) fofc, it can fcarca beat it, when the flcfli is taw
jlni«fhen.th«e'jfadifs3fnhefein,th<b«iyipnffioriat
forORtid woffleohaySiditea'ed.lpitksiiand raw (pitil
and fuch fpititi cao beat norhiiigi.lwhetea! roeeli
DcfiiiiliebeakhoEthe foul, thil giaco of meekntft dm
»;t.,w«i» fkift, oveii|ir«y8»ai!,:»lid indeed Jnahd
BlibeicoaroSpitioliy. 'hlW :tj»»-iidlvefi. ■ Eiift, inei
Eitica' are didem 1 ^'/ "I**
their Spirit, by I £'" u^S-L"
iiinte,aBd«--<««ii ftomihediifea
pec^chiuweii^chi ' " t
Andtiienaiifiiacoroei ftom weaktiefc itisihe fpeti
ofSeiMM, WtaKlUlS' <"'"""?"''"''«' tljofeiMta
WsakeaieMuf«impI»»>"»>" ^^y' tboUB""" "'
faiofCoies, yetifthey beweak. ihtyaie vttyl.outb:
they caOBOC beatwhen they, are weak; Soicu mi!
hrato of aieo and, women, w hen they raraiot beat ihir
itisi f«M they ate weake, andthat reikeithem loti
witd »iS pairiooate. The biamble, that is one of .
WMkelttbillK, »etitisfulotpri£kes,atni fctatches rat
a«ak biaA, if you come neH. it, thacwil fctai
,;lI»lo»««ak foitiCj, wil fttatch and teat thtte l(
^'pi^ IfiJ. k U.»«, yo« angty p.^»
$m ^fw If^^im ^f^ M^KI^^^9^0^w999 ^^^^Xk '
rfairiv, iheycliioktbacitiidiiQagbtbefticngcbofihtic
S^iritscikattfae^doduivWbac/ (hallbeark? SMI
doifaiisaiuittaft tm^iuber S»fieM Hmc watifHci-
theo^ iBch ftich 00 dmii^n, hk n^Aegmatmfirf
theSpirit butikB fipilMig. ^ As«ov^aaMM«cne(^
mdnifliegafotei^, tgoigylcg^ wekoow'ktsbigiec
chenancxMcmauisteg, wry«fic vwQiktr: Sorpfiu*
(nam Spick ireaies cobi bigger, Mdtb«e ii marepc de
toiccbeabefoce/lbiv k trtgKKdMl wealbor^ k it
dirough weakqeft thac kcaimoc bearany'iMf^g fhtc craf*
fechir. Noivroeekoi^^rec^thciisdieheaftto^
wecnan, aod malOR U able to bear difr that ii ccoft wkb*
out raflionJ Andchttfiordif cifeofaraaw
• 1
And tbea for t jie Md 6f angtry a wocd or two of c6aK,
noier vhac is k tfaac a Paffionate nati «iikM» at id bis aq^
Wfaac virould he have ?
Firft, Incbefidlpbet*, tndybeeannAt TcarceiyiKt
yKxiwhacbewouUhflrv^bOcoalychif^ ha^MuId tuoMt
afro«var4peei^UhSpki&'^ j V^^ . .
Oc dfe Secoixily'^ "IIhI^H^ briftg «tbcn CO
under chem, rhac cbey ayiMHIiioehing elfif burro
bring fiicb and Aich CO fubFnl»ilhem« ahd be uudef
cnefli* .»..*«...>•. I -
TbtrdiyH Tfaac cheyfriayfcem CO be fame body m die
\rorId, wh»/IfI(houidpucupaIi lAou|d fwcous-
ced afo(4, bethbugfiic iniiiyftittily tbbe»fo(d, ncnra
a mm chtni«( byhu paffioa co beclioi»hc co be fotte
body in the workL
.1
_ And then he thinla b/ bit paflion at one cinf, cogec
bi'wdmoieac anotfaec time; be thinks chac ocbcnwtt
benjoce afraid of hiftianodiertwie, and ae aoochec tioM
[ciw be ipifibc reveojfc «tp9%lfe in • Q^^Mbl
«aia**i
72v ends ofm^derMe Jnger,
— r *• "
jcbeieace rbc cbicfie end§ of a paflTionact Spirit, I only
! name tbein, I fhal aoc flicw the Evil of cbero, chac mijr
bcdonemoreafberwardiin the application of the point;
But oourmeeknefs allaics the Spirit in regard of anger in
dicfe regards 9 that if he be angcy, it is not ro fat bfie nim-
felfet Imt that he nuy bring tilings in order, to fee chat
God may notbediftipnouredy that they ihould not be
voder btiD^t under God, not chat he niay appeare to be
fomcbody, but (bat the Glory of God naay more appeare^
not that be may have bis wil noore at another time^ bue
dM€ bit Brother^ his Wife^ bis Children and Servants
mayDOtrinagainftGody.andoirend againfl the wil of
<ioamore, noc that he may auenge bimfelfe^ no, buc\
chat he may do Good to ot hefs^ A meek Spirit, ttough I
he may be angry fcmertmef, yet be never aimes ar more
good to die party chat he is angry withal, then he doth ac
that very time that he is angry. And hereby you may
know whether your anger be right or no, you are provo*
Ikedunjuftly, that is right, 1 but can you fay as in the
frefence of God, I am angry at my wite, but God knows
never diefire more good to her then ac this time^ and I
coukl never pray for her more then at this time, and there
bgood reafop, tor when you are prcvoked, you thii.ke
ikedotbfomeevily now then flie never birh more need
lofyourhelpcbenatCuchatime, and aienot you made
tobe a help unto her } And fo the Wife to the Husband,
k maybe (he is angry with her Hiuband, but can you fay
a$ in the prefeoce of God,I neve r defire moregood to him
j dien ac this time, and i could never pray for him more
thea ac chis time, when have you caufe to fetk the good
of y bur Husband morethen acthat time when you fee
tbatitfailwicbbim? When doth a loving Wife (cekto
dogoodtoherHusbahdmore, then when he is Tick and
U, there never more tove tppeartes from che wife' then at
India time, n6w if your autbatid be inapaffion, iris
[tfa^'fic^efs of his foul, 'and ifiqugh you may be troubled
at sr, yk:ac fuch a tinoefeck to do htm more^ood t hen at
3ip
t^t^
1
i
%t(p The ejfeBsvflPa f mate jif^n \
■ " I I I II I ■ »■ N — n I - 1 » . * ■ ■ * . ' ' *- r
/ another cifrie. And To far a pweoc, wh^o doth a parent j
f feek to do a Child cno^e good, ft»en when, if is fi^c? now
V t hui ic is, when you fee Husband, W«te, Brother,. Pi-
rem, Cbiidtobefick, WlOd<# then you fliould en-
deavour codocheniinoft good, and Co long asyou toKp
this way, you can fay as in the p're&nGe of God, you
can then endevouc co do tbera good* fo long y(Xi keep
the meekneisof your fpificb
CHAP. CVI.
OftbtefeUjcfVaVhnate Jnger. u It ^lini^
tJjereafon. 2. It l)ifqutets the heart. 2« ttJ)if-
turhes nl we converfe upitbaL
WELL, BuccococBetochecBainchipgofalt (for
moreofcbift youmay ro^ecwkbintb^appfica*
tJOD ) die main thing if die ^1^9/ of AQger» nieacnefc
allay es Anger in xcgar d of che effed o( ic^ the cril effe&i
and indeed cbece af e very naany^ there is no paffieo chat
producecb more evil effeUs then the paffion otai^er. We
read of tb« ^IHanicbes^ that tbey hold two prtodplB^
one CO be the Principle of algi>od, die other cohe the
l^rincipU of at evil, and if chece be any thing chit n the
^principle of ai evil, ic is a frowacd fpirir^ the jprtnc^pltof
Anger^ as God is the Principle of al good. To char, of al
^evili for chere is nocbiog in a nMnsifimTttutiachec^^
fo much evil as this pallScMi; and in regard it 11 the caufe
of fo much evil, wemuft labor to fearch iDtodKlbeo
ral %ff^j of a frowacd and paiBonace Spiric^co fise what
a deal of hurt k doth to the Souly fo tkacby that you
4nayocxne to iee what ao'^xoeltent^graqe meckodi %
Lwbkh wei^reaftetMmrdcocmD^corqpeQ toyou^ and the
ufe of meeHneTsio liiockriM aho(^ ml ^E^^. cfaattky
J^affim would Droduoe. There are teii ttvtral emil W-
I ♦ The efftffs (fTapi0Mte Atiger^ 321
r ^ ■ ■ — — ^ — — — - - ■ - •
eS/oftheP^/fian of anger, we wil reduce chem to ten t
ftvtcal fara^Sf pecbaps chere may be more thougbc oj^
but I iiippofe tbecbief evils chac flow from (he pauiao of
Aoger may bcj:educed co r en feveral heads.
Firft, Fsfllon doch niighcily ^hnid a mans Judgmeoc,
and bliDd ^B^^on ea^ccedipg* n^icbj^ ic docb even almoli
pscobca mmseye^ 9s^ wbcs^ youoi^^ a gceac fire cbere
wUbc%(p?ea(iipQalf9 ^bac wileyen bHnd vow eyei» yoU
caAdQC fee ching? cruJy. Tbus k is for al che woi;Id, the
(Mat of pafltotb (be ficc^of Faflion when iris kindled^ ic
ciufecb a:gi:9ac fmoak cocome up co Che undecflanding,
ttxl;iudgiptfK^,9^n|l icvcn pufs^oi^lyoj^yc eyes» pais oup
yoocroafqiv 'OrasicfskU^ytra^^.w^tba w^tfr-H
at ID a toui and /^iffnngy. whep ^clkQce is mud in chfe vacer,
and al fticced^ you caD(ec nothing 4a cbc wacer^ wbere«
as before CP^^P^^ you roigbf lee focpewbac lye ac the
ibbCCDcii) when cbe water was quiec and noc ftirred, buc in
tuaubled waCeu.you are able^b iee nocbingi So k is
widitiMbcMC^atnanf wh^ijamansSpiricismeek^ and
al 10^ qmeCy cbere is a dearnefs in bis underftanding^buc
whenonoe^be Imrc is puc ipro a croub^e, imo a palliopi
dKce isjDO.deerners ac alf al is muddy now^andyouare
afcie 00 ^e potbi^^iand uqdaftand nocbing« Sp.y ou bave
k Vk <Pnov^. i4*.a9* ,theK iCfis (jpoken of mf ekticfs^ bow
cbacbelpnthetinderftanding. Vetbat njlavp tovpratb
m <!f^a(iiiider^tfYs4i?!gf . !Q>^kne(s docb raighcily he||^
a iDaiis tindcrfta^tngi by allay ii^fjDowaidncls, Vpl^^D'
tyiuivfSimCbep> rbarpaAkfi bif)decs.cbe.undej:ftApdiog
ofman, id^i5bey.afejn()j;a|^C9flifc«nf pf rhi»^^^ Fal-f
(soil, it Ji»Ndru»kcnnfiifs, a^pi^^^ytx. drunk wifh^af*
(son^aeweliMhwubbeQrcrwiney liow you khow4iun^
ico^efof akH<W«ya«maDs>MJ3)d^ ler a nun:be ok
m^iMi Wt^lkffi pa tcf f. .y «*'>«^Mn he is drunk he |}at h
bonb tffWi;:I mnw^ CbriMome speaking of ;cbac
fcrtpioce. Wo to them that are arurAJ^iit not mtb IVine^
Vv 2 faitb*
i
1
331
The ejfeSls ofAngtr.
faith, l^^^ir can that be? he anfwers^ chat is ml& P4^
And fo paffiofi ic h a Tiranr, Tiratics ciiey mUkil alcht
ccHinfebof the Land, or any chaclbal loynwirh tbeni
in their ^overmen'' i would k not be (^cbink you > a ri*
rannical thing to deftroy a ParUan]ent,tbecx>iincel ofa na*
lion } no4r reafon b the SouHt isat ic were the ParUa*
menr^ thecooncel, thegredt counoel of chc fioaily now
pfllion that comet like a ticaot and woutd^il and de<^
tcpy ic, it Chiokes it can never be wei rtl cbe greac Bub-
amenc ci the foul^ reafon, be deftroyed. 1 itancmber I
have read'of a pooc wontan, chac beiwtobe indeed by
^)lip ot^Macedoih and perceiving chat the iud^did
not go eight, upon r hat 'flaiAflie)*1appe^H faailidr
King ^hughif^at her > appeal, pray thee, to^wboril
wiicthouappeate) faitn fhe, rwilappca)^ Akxh tfaceoK
tothyfelf, I wilappeale from thee that art now angcy,
cochee at fuch a time that thou arc not angrys MCing
that be would have a better judgment then toiti4gQf h^
caufe : fb indeed one may very wel appeal co 4iiany an-
gry peopte, tholethat are Maftert, Htkbandiy m Wim
their Chtldten or Servanrs may aj^al from theai when
tbey are Angry, to them when they ace not Angiy ; bow
inary is it for men to be Angry, and think ilMiifekca
right when they are Angry } Tliey think theatfehes the
rigbeeft when t hey are in a Paflion \ now you oeedoo bo-
dy elfe^o be their judge burjthemfelvat vhen cbcyaie
out of a paflion, they wonder how they fliould btkia
paflfon, they (ee things fo quite contrary^o wIm ibey
were when tney were in a Pa^iibn, thy pafljootookaPMy
thy underftanciing. Indecdtakeforoe moo and wana
wli«nthey.ateoutofa^parif6o, youflialhaw tbemfpok
ai excellent reafon, aiid with fuch gnderftaodui Id al
chcir dtfcourfei andbeaUetogive fucbrighc y
concerning things^, but wben^once tbey ice ftimd^ and
are fr6ward,aodin an anger, they do tbin^o imtioully
tliacone would wonder anid («yia ibis oit fame ODtf.
tkr
ThijfeBsofJhger.
333
e £une woinao» chat ve difcourCed with che otbei: da^ l
one an hardly chink cbem the fame meo and Womeiii ic
docfa fo cake away che Reafon of chem* In Jpbj 5; 1 4;
iThdre you have a notable expreflion. The eMnjH of
the-frop^ard k Mfrytdh^mMlmg^ A MaQ oc Woman chat
isfioiracd, camigK have J^H^unrel, biic he rum bead«>
longi be rum m ,a rifPiffuch and luoh cbinf^^ and
knows noc wbac he do^b^ or wbac he fairb. . \i is ufual
for Men and Women b an Anger Co run headlong upon
buftnert, and know noe wbac they woi)kl have done^ ihe«
Counfel oC the frowacd is carryed b^adlong, chereit no
time chat Men and Woe^en ane more refolute what ro do,
more relolvedcnac they wU have cbist and.wil havethac,
but rbetrycb-isjt there ii no time in the world when we
are fo unfit lo^olve, Why \ Becaufe then our counfels
are carried headlong} we have noulie.of our Reafon and*
ubderftandtng. Ic ia faid of VjeoA^et^ that was the
Tutor of JiM£ufl»f Cffaty That when begrewokli he
would go from ahe Cour txo the Country Co take his eafe.
Mid when he was going ^om the Court Auffifim Cafar
adced (his requefr before be wency Leave looie Rules to
order -my Iclf, ic may be tfhal not fee you again Sot; a
long time* andioTbeoiloretteld his peace a while, and
at laft he gave him this Rule, chat he (hould Dever do any ^
thing whenibe was Angcy» racher fit ftil, do nothing
while your piflionts ovec^ Bepufehe knew that whac
he did then, he was like comtfcarry in. Slenareoevec
lb aAtve as when they are Anmyt whereas cbetruth
if, 9 man is never fictcr tb fu ft ^lUhen when he is Aiigry •
Af wfcfto a man isin a diftempcc; in. a heat^ uisthe be^
ibc bim CO go.co Red, So the:(ruch^is^ when people
^ire An^», it is beft for. tbero co go to Bed, toi
lie clown,, and donocbingi That Sa^the -ficft Evil:
of Anger which NUeknefs hclpi , for cbe.^Scrijptwre
tela you chac .4 <M»H rfe« k,.jhvp to/ mJj^
^ fftatundii^andifiig^. . u /' .
• ' Siecondlv^
TV» t09^s ifAt^ifr.
— •■
I
Jecofidly^ tnotbecewicj^Stoftfigerisdiis^ it h «
great enerhy to the ^utet of a manj -own hearty it it a
gicacxiiftorbir of a mans or wodiios owi^pctce^we may
fayofJ6a«thcwifemaofaithofcnielcy, in Vrov^ ii*
17. ^etib^t«r cr»e), trojdjtl^his o'ompeft^ lb tbofc
that ire of fcoinrard tpirics^Hktroiible cbei r flefh» and
trooblethcif fpiritfi too, ^IPbrovt to be brndoB to
tbeaifeivie?9 and hehce tc is that your aogry people en
out thai. ^ rHdinfo plagued at I a^t i k^o^ no hoay
fo Qroji at I am^ Why ? becaoic indeed cbey are a plagoe
onto themfetver, and croft tbeiBfelves, they fiaytog 00
qaiet in their-own ^ttitff nothing i^tbout cfoiet to
Ibein, cbey are t^ceedingly binrdenfome'td cbeitirelf ea^
anger carries c^^ ^utiifliUienr of icf fellT wttbft« Tboogb
afrowardmanorWbman Would hare hit wil in many
tbiffgi) yet the truth is, he is lain to troTt faimfelf in
^loy other things) fotbattobaiveafnam own v^tll in
Miue dne {»irriculaf, Imafccf hitt tbat be is forced to
erofe impfkif^ thotfghtblfty «r6ttfd n6t have other take
tioti^e of tt) if ve lopi imotbtir bofomes we fliall find,
that crhere is no faeh difconfented fpfrit as lin angry (fi-^
tkk^ youwootdfiainbaveyonrwilj now you that ate
• of f Qch a difprOfitioti, you[ riafb*ii.eVer have your if flJ, for
thtft^ wilm^ititwyopr b^^ p^^^j'^.^g ^^^ cdrfafiori
atrd ttoAblerrf^otir bwi^pitir. ' ^ctW qaerfkncfs Iceepf
d6wnpa{fion,paffionraHhbdfftirfrperand cedspefts in
a beaTt>thrgreate(l tempefttbat arifttby it ir in a tnan 01
womans own heart, and it is fu ft that it (fiould he fa
What /;b^cauftfii*chabndcroirciih toe, (hall Idfe my
cohtentpeqt? np/lWilfnot lofe <hat fwcetnefs that i$
Witbifa my flJn f, ti(h<rcfa.s "jiqut paflionite t^o^e^ IFany
'Vbrhg'ef6f$H^)chi;^^th\fy ibdktfpoii j^i Wbicji droiSpA
theniy and chink it is more to^ cfdft^ £ba^> than tbttf
iigood ip all the quiet of their bearta#rTbe troth is.
"ThtfjjiitiofJf^
wfaen ochefi tre ingf^, pe^fiapf yoe wiTfife agttuft
tbtn in great paffion toe, and be angry at tlie fame
; ctfliif9{)at you need noc^ *dd r)ortc<Hi6Jc (tietn tb^y have
[troubieenotigbJhtbcitifelVes J at one that ir not ufed
cadriakVfine, it^t«d^wif^r«Nre^ly and readily, but
wbeitbe batb done, bis head akethj and bii bo^y turna,
and lit goes ^me, and lies down> andfs{{(rk, andvo*
mhs, and wthit a deal of tronbledotfa bc4>rifig to him-
felf^ befideswbftt be brings CO otbent to being drunk
by piffion, Wliat abundance 6f trouble brings fach a
'OnetotHmrelfandtopcheiis.^ arndblefled be they that
the Lord fliewf tfaem the evilof thair paflflon by this,
P> make tbetb to confidee and tbink^ What good do I ;
get by this paflion ^ What! Had it not been bmer forj
tee CO have ^ut vtp fuch wrongs than to endute fo modi .
irexatidn to my felf f This is now a fecond evil effeft of
aoger^ wbich me«Kne& doth heH>*
Thirdly 9 Another ^'t^ffe^S of anger tlu|t meeknefs
doth help agakift, ic is difturbance ofVamliei, andaU-
tbofeibattvidocoHwrfe vpuImiL An angry mab and
womaojsavery iroublefome and hMrdenJome creatnre
in the world wherefoever tbey are, and if they be fo to
tbamfelres, tbey wit kfi to others too. As in t Familyt
if cbey be froward^ Oh how etcreamly burdenfome are
iliey to that family ) as if theliead of the family be fro-
ward, how extream bordenfome are they to that Fant-*
)y } or if a Child or Servant be of a f toward fpirtt, Olf,
bm an eztream bniden is it. And therefore in Vfov.2i^
24. fee what the Holy Ghoft there faith. ^Mdksno'
friendfiip mth an angry man^ and voixh a fro)x>ard
mm tb&u fhait mtgo : be is ootto be a friend. One
that ti an angry mtO| altfaongb he Ihould be a man of J
never fncbescellem pafis, youihal get no good by hitt, |
tbe«eek fpkie it the only j^ood cotaapamon, ^ f reward ^
^Airft tTMhlii im^wn h(n^94 ■ Aiid«avk what is laid of
IhttfiBs ifJn^er^
boufejhalinkmt the wind: cbtcis the doom of chofe
Itbicrroabl^cbeirowo hoafts. Now I appea( eo yoa
in the oam^ of God, Have not you (mifiyofvo«i
troubled yoQc own hoaies / wbco yoo have come nome
to your boufes, yon have been a tronble to yost own
houfai^ it 11 juft with God that you (hould inherit At
Wind*, that God (hould bUft you in al your W9it$y be-
caufe of che ettream trouble that anger brings 10 t Fa*
nily, 1 remember I have read in the btftory of the ^(h
nfein/, of I'^^mjie^ travelling in a place, be mec with a
peop!e that bad no boufes » bat only Caves in the moun-
tains, he reports of them, that this wa the manner of
theoD) thattfaey bad alwaies two Caves, the Man one
lindihe Woman another, and being asked the reafon
why they had two Caves » the reafOn wu giveo^ in theft
paru we live bot a little while, and we would fain live
quietly while we live,and that we might live quietly,we {
nave two Caves;it feems they were much given to pafli-
6n,and co quaritlfomnes^ living one with another. And
indeed, thus tronblefome is paflion between man and
wife, as they can hardly dwell together nnder ont;
Toof^ and they bad need tcr have two Caves, not to J
fjpend a great part of your life in troubling one ano«iier,i
and cut off that time of your life 9^, and not rcckoo it, '
for, Is your life worth any thing? take hue one dayi
that you have been paflionate and froward one with]
another^ May not you wel not account that day. to be
your life ? for is that day worth living ? and tbeitfoce
angry people muft never account it their life, and tfiei
their lives wil be very comfortable. And hence ft tf
one boufe cannot bear Husband and Wife, ^ooc one ta-
ble beat ooeanother, becaufe th^ir lives are (b uncoo-
fbrtable one to another. And this is the ttafon the
Heathen had that in the Sacrifices they offered to 7^
no, the Goddefi of Marriage, they jrould be W m\
pull out the Gall of the Beaft that way^^fferei in Sacri^
ifice/thereby hotdiog this ttiuh, r/9r tbeit SK^filK^
it^^mmmmmt
hoM out many tnorrtl troths) io intrdagef, they
fliQold have all Gairtakenoutt Mar riage would be ex-
(ceamW rroublefome if there were Gall in Man 6c Wiie,
foe pabioD 19 an unruly thing, . . and mighcy troubleforoe,
wherever it coa)e%trouble co our Familits^ to out Wtva,
to our Towns, actoublefome Spirit in a Town, whatai
deal of time is fpenc for allying of bis jpafsion i And fo in
meetinn abouc any bufmefs, what a mighcy trouble is a
frowiard Spirit in cbofe meetings?. Now Meeknefsdoth
betp men a^ Women, that as they are not troublefpme
to CDenifelves> fonottoochers, a Mcek.SpirfCj diough
perhaps be may do fofn^og tbat you would not do» be-
caufe you are not able to ucaecftand all chat be doth, yet
he wil not be croublefome co you, he wii live in places fo
as oonaf flial have caufe to complain that he is trouble
fometoany*
4
CHAP, evil
t
Of the fair HSff^s of Anger ^ that ^ hinders dgood*
!• ^r^yer andtheWarpip of^od. x ^y ma*
• ip^g ^ Sutteru
• * "
F3urthly, Another Evil ^^ffeS^ of the paflfion of atger
is this. That it is a mighty Vindrance of any good *,
Uiods Reafooy . difquiecs our own Spirits^ makes us
croablefdme * wbere we live and hinders us in the perfoc*
BKanoe of any gcxxl whatfoever, and that many waiei,
cake bar fome General exprefiions of Saipcure,
The Ficft isiQ JdmeJii tOO. Ihevpratb of man accom-
tUfbetbnottheri^oufmfi^
n^'tfM>r^i>i-a frritwaifTl^ rtfini Mi rf ! .rh^V' COD nevcr'aOCOmDlifll
t ^
???
!■ « ■■* « ■■> ■- — ■■'
t?be Kigbccoufnef s of God^cbey! ai;e not fk co be fee afcoot
Gods MtoBc, icisavdy iSQceltencScripcuc&cabecakoi
ocioeoF, noc only generally, bov ic binders u&inacy
good) buciinrcbisy when ^eaivilfeem cb aimeaf dk
^ory of6(xl,:i^incbifigsthairace vecf goodly ecwitt
ihevir chemfelvoi pkfiiofate^ kno^ chat Godfunhmoticetf
of chy wiacb, ic is crue,^' he batb need of cby zeal^' fak
ctiac is noc xhy wtach 4ndpaffion; ro break ouc in our*
ragious ipeeiches^ and ill fpm:faef, God bath tso need of
-ihe wuch^of itoan. ;- the wvacfa df oiah accomplifliettiiiot
the righceoufnefi^of Qdd« And lee* 4 man have o^vtf fixb
-exicellkilc pim, yK be wil no£ be abietodoinf Cdod
almoft, if he be a froward man ; he is like unto a Gin-
dlecbk is lighted up, but isall wet wicb fait brine^ weca
Gahdl&wicbSak brine, ^and chough k be a ([teat Caodh^
chat might give a great deal of Light in the Rooin,> ican
dp nothing but fpit up and down from one pla^ co aoo*
ther: So it is with many men that have excellent pan$»
chey are of fucb Rigid ^irits^^Cenfotious Spirus^ fo
froward, that all their Life is but like a Candle wet with
Salt brine, they fj^c up and doyir^, A^nd are very unu(e*
fill in the places Whele they live: Thou mighteft be of
very good ufe in the place where thou liveft, but being
of a ri:owai:d.Spiric cbou artofnoufe^'Yea, k hinders
(^e in aU. oroinaiicef^ cbeci^ is^tia ocdiMiice tut a fto-
ward Spirit hinders^r What canft thoA <b in m pUfion ?
What ! Wile cbou go to pray ? Thou art the nooft unfit
fiody in the World to goto pra)? ^vhoh chou^attlia
paflTion*. In i Tfm..a« 8. See what the AppfHe fiiich
there unto, %motby^ I ml tberefm^^ rti^at men pn^
msr^ f4nT^i .Hov^.? il^i^guplfolf handle But How}
Wubpupvonathiyiu. mu^eitse^bbn jan U& upfonr
hands in prayvf^iifhlt dhoit^brpo tooh,. thac yamd^tax
go to prayer in a pafiion. When Men a£Ki WomeQ art
mtpiffiaii^iiiviiffraadthBC^-atid
cAltA6b'sicutfitofi|; JKn'efc^d^ SXt^^Vtbamtai^^
crbvaDi&fiheDeLi cacf aiafe. thkimsirfe
Bfi^soff^sionateiingerj, 529
pmec. . Anifiherefore tIiac.pUCT iTwty- ieqinkib\exa -
I Vet- j'. 7! r-her'e ctic Apoftle doth fe^ ,Sdrah as an.EK-,
ample to orber '^omen, 'and commends Sariiib facfhe
^uietnefsofhetSpiric, and Co Exhorts ihf Husband co
dochUDucy, tbacis, ToDivelmtbbitwifeaccotdittg
toiffOa>U4g, gi'vin^^omrtttita fbe^zvife^ar ttntothe
Kfa^ye^elt andfu Ve;.Bg ITeire/ tqgjiher ofibe'.Qra^cf.
oftife'f "WbW mark ' the very laft words of'che 7. v<tfe,
Tbatyour ^Pruyers be «ot, hindred. Be you daugbcen.|
o^Sarabf of quie: Spitics, lecam^n live as a man of
kriowledg, arid^tberefcgjf he m^ift E< a raanof atjui^;
Sbiiit, 'oreirehccanpotTv,eas3manof knowledg, in^
i^ingionor urito'ihe Wife asunCQ the weJ%rVeire!,t»-
what end^ Tlm.f your prayers benotbindred- Aiif
the Apoftle (houldtay, excepc ye be very careful in this,
certainly* youcPrayer^ wil be hipdced, you-wilnevCE^
beficto pray pnewich "^pother except ye be vety cait-.
fioiinthis. Now',niechi,nki, tti.is one argument ihould.
be a mighty means tp make' youalltobewatchfulovic
yourpaffionas^ongasyculivc^astbus, iflgive way to
imypaffion, Ikaowlamof aFafsiotiace Nature, well,,
[andlfhal meec with many things cbatwjldiAucb^me,
tjpwingiveWayiomy.pafMon, whacthen:^...JlftML-g6c
be fie" lopcay in ray Family. Actlhence it « that wfieo
I thece isaiiy ^fsion between a nian a:ndhij Wife, they gp
to Bed without Fcayers,^ pifihaps no Prayer all tfiac day,
I pafeaps two or three dai^cpgptbcrsud^jFtajwr, Obi
iCucTed lUlwf ai^anfJ thafi,pf^ion,-F|iaf |tjie.woi;(l)tiji
-w'^kednels
rareinlucn
;ry woifhip
ffye,wa){io
:-t|^u.w4lf,
thc.wi^eiji
rhatever QnC
_ . _ . . " " hatW
3 go
BjfeBs of pafsionate Jnger.
hichdone^ ortbeochec h^thdone^prcrdinly, ificcoiDei
16 this paf5, that ic hinders you cblc you tanooc pray ooe
with ahovher^and chac with fceedocne of f pirir^nov diac
you have finned agiinft (Sod by your pafssdii. OI doyou
I prize prayer at to lovtr a rare, chat you cannoc lay down
your p^on for it?0/7 uft were it with God co meec w'nA
.thee char nighc chaccbou goeftaw^y fromtby #ifeand
family in an anger, and goeft 6ro\Arardly to bbd^^uft
were ic with God Co meet with thee tbit night; diinlce
of this, perhaps you have^oc had thoughrtof icbefoct^
but now think otiZy and lee meifand woofien watt^ijiricb
naeekoefschat your prayers be not hindred^ Remembec
this, thatiflbeacugry and paflionate, perhaps ic may^
hinder me in the wormip of ^od^ binder me £roa:i pray-
ing in my family. Tertullian in his ApoU^gy for we
C^ri^i^n/, Hach this ExpreflTion ; IPTe (faith be) When
tve are atfupper dofo eat, as to ^Bffnember i»e mu^pray
before wefleep^ and therefore eat Moderately : So if
thou beefl at any time angry, if any thing difpleafe tbeei
Oh that thou wouldefl: have this chougnc Co allay thy
Ipaffion, this or that dirpleafeth me, Ollxxrlmuft not
'bi fodifpleafedj buclmuft remember chat I mull go to
Prayer^ and I muH: take heed thac ic do noc difinable me
CO prayer, Oh ic is a jartmg tune in the care of God when
men and women go to prayer in a paOion* If a nuifidan
were to come to play with an inflxumenc before the King
he would be very careful to have al his ftrings in cuoe, the
inftrumencalintunej nodiftordnordifagreemetiCy now
know that tbda arc c:aired, not ifoplay but to pray and
not before a king, an.earthly King, but the King otHe*-
ven and Earth, upon whom thy prefenc and everhftiag
eftate doth ly, thou muftcomeinco his pc;eience and pray
before him, andtbou badft qeed cake h6ed thai dhy 6ltl
be in tune now, I but cby paflion pict it cue of tuQCt tfd
there wil bemahy ftringschac wil found very bantio
c^ duty if chou eoeft co pcayec iq « paflioik Aodibfo
diier ducies^ if ft be CO IkL toe wocii^ ^
I
Ejfi&s ofpafsiondte Angtr^ g 3 1
mthmeel^j (T«tcb the Apoille) And £b for the Ssiaa-
mettt^ cocomecocbe Sacraroenc inapafEoti^ chac you
W convinced in your owti coafcience§ cbac you Ought not
CO come CO the facramenc inapafTiony when you are
aogryone withanocher, and hence many men and wo-
man wil racKet lofeafacranoenc then dome in a pilfnon.]
Come (0 nvny and fay to chem, why do noc you come
cotl^ Sacrament ? They anfwer, my neighbour and 1 fel
out, or my Husband and I fel our, or my wife and I fel
^cuc ^ now what a vile cbing b this, wfaen there is a facrt*
meac that chou art otberwtfe convinced diou oughceft to
come ttoco aodi)pw the breaches that are between cbee
ml cby wife bindets tbee« - -
S^uefi^ Well, You will fa y^^ ^ut wovliyou haw
mtocom^then.
%Anfiv. No we would have you to lay down your
paflion, chac ycm would rather yeild one unco anocheri
chac if £he bach been in faulty that you would yeild i or if
beflkvebeen in the faulc,tbac you would yeild rather cben
iiinder yourcomming to the faaamenc, bur many men
and women by cbeir giving way unco their paffion and
frowardoefs, are made unfic to bear, and to read, and
pray^ uofic to admonifh^ it isbuc like the fpitcingx)fa
ca^le wee with brine (ai I told you before ) you know
there wil be a little ligbc when the candle doth thus fpic,
liiildoch chat l^hc do any good > And fd if you come by
way of admonition unco any when you are inapa(fioo>
docb that do any good? If any bratberbave faum^ ym
nmfirefioft bm, Vtm? With tbe 2^ntof th^ehj^i^
YouicahnoBadGtioiiifti and cpunfel your cbikt at that cime
wiiea you a]^iaii;ctaftton9tt faftiden yoii m aldutier^what
adealof mifehieMbcb this pabiondo in the world i now
meekoaisdothfo^aUaypadioD, that it fhal never binder
uftinflDv dnrv. chouAGodpiveiliekave Cobeants^vatl
^ I
\
' . » v . ' - J — *— • ^ * " 1^ I
thrngp jujfjttjfi* XbMjtj^T^t^ba m^ek Spijif ,tec^e cakchccd
t^ia^ ic do, nqt hiotjer* pijp in'auy Diuy, , mA indeed, this
isiwu^ ip?,ekjxearc^ t^ac knoivci haw to be ofFeoded,
hejuayfe pftetideff, andyccac tbefame cime isiicforany
diicyiis nc to prajjr^nd aVfic to hear,ft a$ fif co receive cfae I
:fpartieqc^^/acb a fflSl*??!^ |^9«.R¥*^MDg,bqc why any
^3? * r^<:ejve che i^ccqrpefK beca^f.o/|£hat? i; isa deceit of
* che^eyil cpo^ke m^aJeaVe cbe ofdif|«qa^ ^wf p^cteic
pa(rion,ifchoud6/iqQC come with l^euin chy heact thou
may eft reigive the .facfweiy;, ^9»r a raecfc" ipkic kcepes
icfi heacc in fuch a frame o^^^ic, chap though ft^ aimy
in one thing w^^^^ k ^npy Wto yet it
keepesKlelffic for any duty. ^;.
Secondly, To proceed a little further for the inlar-!
grng of this, that inordinate pafsion doch mightily hinder [
th? doing of good. The wrath of man accompljjfmb mr*
iberighUoMfnefiofQod, askhitidtii in the violencyof'
it, fo there 19 another jw^ay of Pafsion hindriog of utio
doing good, and «;bat is,hy making of pec{>le to be fidlen,
there is a Sullen Anjger, as wcl as a %igir^ Anger, choc
|s ^Vummp Anger, as wel ^uVurious Anger, it is
npt enough for men and^won^nrtofay^ IfaidnotMng,
oo,^hac w:fip?rhap5,becaufe of an inward fretting of vow '
.^M»' i^^^ y 9" would not Speak, m?ny tunes in a^fami* '
ly^ itisbecween man and wife, they goe mopi^. andb
a^thpiOi wayj, and force Q>eak a word from mxnm
tonidicone-co another^ p^^ihaps for two or cbc^e'd^
^^6?%^^^^^^^ SpG&e^wp to,a^^ npw: kk »k
^e^^R^Xf *^?/<>«oc$peak,.tl)uciua:eitrf*eii
?"«^^^/?'^^ abdfolTMi
wij, oi;hpkIy^i»ir,o^^^
5 tijarin aB^y;^9«tr^ '
.J V- v<, J
Mtfki
you may hold yocir peaces arid go op and tf6wiTana
fpcak nothing I forGod wilictlyoB to accotinVas wel
fof your(infutnience» as for yoar (inful anger/ And
foj^rrafltl^wfaen they are rdllentn'a family, i^if^itK
not a word, or Children, know that this is a fmrul a(f-^
ger, tbisdarRpiftifpiritcogo dp and down; and drail
tfieirlegsafterthemi and have no lift to do any thing:
but fit ftit in a hole mA nerer come p mealef
or to their Work, ' khis^ is ttJry ^ finful, and thctcforjJ
iafth the A|)oftle,. in the*- j. iftf Jam^kr\A^ tBe j>(Ki
Qnidg'^npt one agAnJi dnothery now tfie word traitflaA?!
inyoarfiooksy ^rudgnotone againfl another y'Ul Vc
not j^h^me At another^ for there is a great deal bif'd|^
flempered anger in (Kting alone /fallenly and'jfijg^lh^
wlieoas if youif hearts weretteekaWd^aufet', ififber^ i
any thing amift and yoti^bavie beetf trod^led kVvjh yoi
W011I4 So and plead i^ in a meek and qniet k;iy wnh hie
; thicfiadi«dotie you wrongs but efp^dall^ for'tbe wj^i
ker fex: Ainow for Women thatitre weaki;!', 6t Chil
drdn ox Servants 6f that Sets ' <hVy ' perhaps Wheifr thtj
^ am ssBgrfjfome'of thcm-aiii-tfrter-fllflfeftibrtsj^ ^'i
i che<f wU not fpeak itroch» but wil gh alohe^ andm Cgl
ing, aodbefttllen, and fo they become uAnfcftitTih l4
places where tbcy live. And the truth is, where the
is fach a fallen dnmpifhfpirit upon any occafion wh(
Jon are croffed, icisanevill diQemper^ and it is ve
ard for a fnllen dumb Devil co be caft out, as you (h:
find in ^^rl;,9. Compare the 17. and the zp.. veri
I together. At the 17* verfc, ^d one of the muUitu
W^^^^4^i^^^9 .fM^#^^ 1 haw brought to thee \
^ethhim^ heteareth bim^ and be fometh and gnajh
vpith bit teethf & pineth avpay, & IjMs ^0 thy T)i[c^
that they fiyould caft him out^ and they could not,
hadadumbfpiritthatdidtearfaimi and did caufe 1
to gnafh with his teeth and to pine away^ add he \
hrnn
5 34 ^^^i ^ pafsimaU Angtr.
brooj^c to the DifcipUstbatcbey (ho.uld ctftchis dumb
fpij:ic out, but cb<y could not. Tb« at tbe 29. verie,
bcftichumo tbcm (Fof tfac Difciplrs wondrcd ivby
they could not caft out tbU dpmb Dcyi!^ cbcy cone ro
aik Chfift privately, Why coul4 not we cafi him tmii ) \
Cbrift^ anfwera theiD. Thff kfndcan come forth hy na^
tlnt^y but prater andfafling. Where there if a dumb
Devil,, a fttlleiij^ odopiog dumpifii diftemper of heatr^
itk a very bard thing for fach a ooe to br caredj ^r
they heboid iuibeir fullenoeffi i^nd duiDpiihaeftf and
it is very bard for any fucb to be caft Out hot by Fafttog
and Prater. You that are fullen or dumpifli, if yoar
Governors, ot Parents croft you a little, you wilotail
tlone pining and be dumpifli, and fo are made unfit foe
any tbibg, I (ay , you bad need Fall, and pray for the
caftinfioutoftbisdiftemper.oow meekoelsinthiss kt
there be any thing done againft a meek fpirit^ ao^
wrong, fucb a one is able to go and plead it out* and is
able to go about bis bufinels as before* Indeed be may
be grieved there is a milcarriage in fuch or fucb. I^ but
flial not I do my duty therefore ? I may go ao(t do my
duty by pleading with theoQi and by fpe^ng to thcflij
Iwildomyduty«
• » •
u
CHAP.
• 4
I
7^ efi^tffa^wke 4t^tr.
CHAP. cvm.
OfibeftfA and ftxtb 'Effeii, Un^ng recdidng
Qood. ,4nd deprwlng ^ tibe (^ood we have be-
ACftifi » Another fmful EftA of Anger is chis^
ai it binders doing godd^ fo it binders receiwng
of good, % froward fgirie i$ unfit for to cake in any good,'
asweluco do good^ tbert is.no dci^ing with them]
when they are in their fit. As there is ho Fbyfictc to be I
gmn nato a man when he is in the heat of his Feater ;
Phjrficians do not ofe to give Phyfick thed, but fiay
while their fit is over^ and fo there is qo medling witn
men when they are in a flamc^ you mud come to them
fnrhefl they are quiet. And indeed, this i^ the horrible
diftemperofthfspaffion, thacwhenltis up, Ood and
men muft day til it is down« How often hafl; thou made
pGod towait upon thy luft in thy pa0ion?* it* is too
fflfichthat<9odfliould waitupona (M)or creature upon
anytearms, though we flbould be oerer fo pUable .* But
for the Lor4 not only to wait upon our perfon tQ do us
g' ood, but to wait upon pur wicked, vile^ bafeluft, that .
emuftftaytiltbatbe over, before we are fit to hear)
him fpeak to us. We would.account it a very ill thiqgt
if SI Servant be in the houfe^ fnd we nyuft npt only w»it
mpoo him, but wait upon bis hqmori and bis lufl^ now
ic if at meaner thi^ig to wait upon a mans humor, than to
waU upon the meaneft creature.in the world, it were
mncb for a Kii^ or ^ Prince to wait upoa t Scullio|i Boy
indie Kitchin : ^pt Oh fit)^ the infinite God to wait
opofi a luft & fs motr^ rbtt there is nothing can br
done t^thc ficbe over vtth^ diem. Ac you know it is
wfieii t bonfe is on fire, a man (f with die noift pf the fire |
1
> W I 1 ^ . ■■■■ II n
9ff/i^m4tfJt^i
I
and of the people, tnd the cbniiifion that is there ) hem
nothing thic you fay to hinu Bor minds aochiiig^ a an*
fie CO be fpoken onto ; and fo it is when the %re of anger
is up in mens hearts^ they, a re £tto^ hearken to nothing,,
the S ml is onBrei the Houfe is1on ^e, and fit to hear
iiDching, Abigail w^s fain to ftay for Tiabal while bis
Ific was over, before (he fpake to him: And it is •Ath
/i/«/IicniIitude, thata V^lTelthatts foured with t^ine-
ger, (poiUevery thingthatyouputintoit. To it is with
I a Soul foured with, pafl&>p. I remember I read'^pf an
Etnperor, when one. cold hid that there was much
wrong and violemje done in bis country agaioft Ins
jLiwSs faith he, Icaniu)tbearyou for the rattling and
found of wWf Icancfothearwhatyou ifay^ noting that
in a council where there is war, there chc I^awscan-
I not be kept thatire made for. peace. It is true^ noW'
I there may be m^iny complaints of a great deal of ioja-
; dice in pur own tand» but there can be no bf tring, be-
caufe of tue nqile and ratping of warlike ij^Rramenfi £
And (o wEen the neart is up in a palfion, fpeak What you
wil \ Such a Soul cannot hear yoii» it binders from re-
ceiving gpod : but now faith the Apoftlc Jamcfj
^xeceivewith ^fel^ffijtfe.ing^aft^^ .^ord, Meekneis
fits the Soul to receive^ny goqd;, Sacha Sool ftaodi
pjtfore Qod and faich, Sfea^Lorqfpi^ ibyServant baiir
tetb. Let God (ome at any time to 4 meek and quid
Spirit^ and it is ready^ to hearken what GLod fftith utfo
it, and receives any good from any one.
Sjxtbly) And thenfurtheiri In ch^e next place anotba
evil eflTe A of pafldon is this^ it.not only binders ibe racii*
W^g afgoodint deprive/ Ui.ofjbegpod that vpe bad ic»
fore^ti they fay^ fame pearls iflay be diflbliml by Vine-
ger^ So thens ;ire mtm exc.tUcBt thiif sin men ftod ivo-
pen but they are diflplvedby the'Vm^r Qfpt0too«
many excellent parts and gifts of tiods SpicitniataieD
. and wjomeo ha ve« bat al is diflblved and mined h% this {
IhttffiUs rffdponate Jn^er,
337
Vineger of paflioo^youkoow cbac Vmeger wil ftain and
fo cbe Vineger of pafTion ic dotb ftain chefpirics of meo
aodwMMn, and ctufech them to lofe cbac beauty cbac
cfaey bad before, ic doch lofe mucb of the fwreecnefs of
>Cbetn|Oyaiencof God bimr^lf. ^ Tbe Lord doch noc love
codwel in Vabilon^ buc in Sakm^ now ^abitan fignifies
Cmfufion^ Andwbere is cbere fo much confufioni as
cfaefe is in 9 paffionace fpiric 1 .here is che cpnfufion, ^a^
pyknjthi Lord lovech noc to dwel there^but in Zion and
fai Sakm^ be loves co d wel m peace, where there is a
gfaoetble and quiet fpiric* The fcorching^beac of che
e wil take away ihe fenfe of che 'faeac of ih^ Sun^
cfaou^the warm beams bf thdSun (hine upon you; you
wil noc feel cbe beac of them, if you come Cb'tbe fcor«n
ching heat of die fire : So cbe fcorcbing heat of paflTion '}
I cates away cbe fehfe of the warm beams of the Son of
rigbceournefSf ofcb^fliineofcheloveof God upon ihe
bearc ; Afroward heaccbarfa Itctle fenfe of Gods love,
chough podlbly be may tea Godly maii^ or ihe a Godly
woman, yet diey can have lictle fenfe of che love of God'
cowactls chem, becaufe of frowardnefs, your fro ward
Cbriftians have Itcde comfort of the love of God co
chem, and cbere remains fuch a biccernefs a long cime
upon it, chat ic hinders che'fenfebf chef weecnefs of Gods
love a long cime after. Buc now the bearo by Meekneis
is kepc in a conftant way of tbe in;b> menc of the Itghc of
Gfods face^ and hath a thouCand times more fweetnefs in
cleny iog bis paQion, than you bave in your paflTionj M^re-
fbreisitCbacypugtv^hi)ei:cy to ybisc pafnon, but for
comfort and concentmetic that you wduld have* te your
fcl^es i but you lofe a tboiifand times more conteiitmetit,
irhi^ I fhal afterwards file w^ inooening cbe Grace of
Meelmefs, but in thefe things as I go along, the excellency
of che Gracfc (rf4eekne(s is itiOcii difcovered.
Ytrl
CHAP.
3i«
^'"•■f*"*'^^**^
SseS^SSkiSft^
C^AP; CIX
71^ fevennh^^iHSl qfJnger is. ^Ibat it ca$4ib^
of (jod. z. ^amfhetbli^fear cf QcJL ^ U
: Tffi^pift^ no rtlation^ 4h' h tnak(s 4j^fi^rmi.
UnganJL'<Fi^ti»g. rj- It mal^ ajirof^.dif^
fepm$e beu»9Bn a man a$^ bmfeif. ^ Ji «
BVtt now che gsmtik of all uto likc^ ham itcdsadk
4och belpa||MOft the eyil etteds.of Aqgrr^ piffioo
doch nee <miy hmder doiogfjooid and tecevvio^df^fipoc^
but it is chescaufe of abundance of fm and widcedneft.
Wfre cbere no Evil EtfEe^ then wbac hath baeojisoicfli
yec Ifuppofe you €anaoc buc fee whic a hoccilile thitfi
chii pafTiDn n^ and how^aceflafy che iSraceof Mtdoam
i$ for a Qhriftian» Buci hope in che opening cfthsdung
tfaac I am nowaboucj, cbc ihewiiijpof tbe^bundaoeeof fit
tbac fiaflfon tioch omiie^ chac doCn fiat otmhe exoeUepgt
of Nfeekr^9 and ia-chat youMril fee whac liteclyidsdoA
IbrijR^ inktepif^ofuifroaabt^ you viS
bfr in Lpvf wiEh £he Grace of Meekneb when you Ai
^hac ulNjpdaQce of fio ic knf^ ui fromi
Now paffiOQi 7l|it €ai|Gich ahujidapri of* Sa m^
^rov. 2$^a2« ArijingtymanfiirnAupihift^midM
^ftfioiis man ahouudeA intrae^fef^m, Muurk.wfatfJ
buJitfl^ GhoftfaicbheN^«fiiRkmfMD«lN)uidhdiJDi
I
0fAtlg9i
' ' ' ■ ■ I, ■, » I ,
ccin^reflioo, hive any of you furious fpiticf 9 cercaiiUy^
you abound io CranlgreflSon, che Holy Ghoft cell you
thac you aboucd *^ cranfigiefiuon, your fim are not prdi*
oary, buc cbey have incrcafed abwdancly. Ob ! Son)*
times in one quarcer of an hour when one is puc into a fjc
of paGsion wbac abundioce of /lo is commuted ? Moc^
ftD coomutred fooacimes in one quarts of an Nkxir, by a
Mao ur Woman in an Anger^ tbeo a Meek fpiciced mao
cocDitiict inaqaarcec of a ytar^ perbapsinbalfayear.
May in a twelve Moncb ^ or the greater part of their lives,
be aboundorin tranigrefsion. Xbe Praakes of (oiDe are
comminitariei to rhis Text, and Muppefe there as fcarce
aoy ibttc have feen k or fousid it it t^bomfelves, or io
odieas, atid cbey caniUodeiHand wd 4o knMr what thi
7caitmeai»,cli^caDfay, furely a furious nteiabound*^
ecb ID tcanfgrcistOQ^and can fee k in oUietv wb« tbey ape
b an JSboery fic^hov tbey abound in cran^ceCiibn. And
truly^ if you diabut examinyour own Hearts afcec*
»ank/ you would iiod^ that ynu hai^ nbaunded in
erantjgie&kiiT^y itmcb «ftec a f>alsion« The Hebrew
TOfcdchat isiufai CO rfignifiey .paision and Anger, doth
%iiiie'iotffairgre£r> too^ cbe mmd ftma ^tAmxt |»fsifM]
eemec» ^ftgnifieycogobeyoiidboiwlscoo, becaufe of ail
foen^od Woinen in che-^orld ftrh wU go beyond cbdir
fcoimds. It isr iicard co beep fire wtibin ^ bouods> it is
much CO keep ^Raieriiv^thinicfbounds^ biitfire.iDuch
mm. We read of H^^ wheo be caoaeiiown foon.
Momt Siuaiy and baddietwoTMdestnlits 1iand% and
fawFttopeQp]e^itat<3odstliey>b (The did ic in
aiioly AaiM > te ib«ew dhem down tnd brakedum^
MoW'WbacWfflSr/didi^ Ai^t bfcaking^tJie twi^
iCaUif of cbeLiW, .dopalsjoiiateandiAiigfry (people ina
vticked^iboger^ evm ;baBakftU4die(tenGcHiiniandciMiiSs.
itftm lii«ak)tbe iMvsdtttiaie WtSift^
liHiH'inQwi^ef tEtmlgton 70u.iaM bcok^
WafldiofAhefKoadTtaUe An {ikcrSf nU tbe ten£k)i»r
MadJnuittiiiDwbeMfcbidBao uatone fitof ffKHPf^aod
i
340
7%e effsils df Anger i
Anger. laLwir. 13. 2*. We Read of the Lrorofiei
ihe Prieft muft cake^ Laitib^ Ifti^ere be anjf ^fc/fc in j
rfw Skin vobereof ffJere k a fiot burning, and the quid{^,
Vlefh that bumetb bow a 'white bii^t Spot^ fcmvchat |
reddi^ or white ^ then the ^ri^jijhall lookjipon it^ and\
behold^ if the 4lairin the bright (ixft be turned wbite^^
and it be in fight deeper then tbeSkjfty it if a Lepr^
broken out of the burmng^ vpheref0re the Vrieftjhalpra'
nounce him uncleany it is ihe plague- of Leprof$e. Here
thete was a Leprofie chac breaks ouc oi the burning, and
I ic is ufua], when there » a hoc burning of pafsioo in the
Hearts of men and Women 4 there is a Leprofie conKS
fromchem, fo that chey that (land by them, they have
caufe to prionounce them unclean, and ic is ver/rartfor
^ Man or Woman to break ouc into pafsion, hvc tbeoe ii
a Leprofie breaks ouc from them, fomtimes ic bceaball
-^ OTer, thacyour hoc people are all over Lepvnis before
they have done their fie of pa£$ion« The Pbilofopbett
{ay of che inferior orbes, that if their mocion^fereaot
ftay ed fomwhat by the firft mover, chey woukl fee al the
world on fire with the qukknefs of cheir modon, and 16
indeed tt is here, chefe unruly nafsions, chac ace the infe*
riourOrbesofiheSoul, iffobetbactbey benccbyoa^'
rural Wifdo^i, or by Grace, kepci^backiotbeir oiotkx),
buc are fuffered to run wilde, chey are ready to fee the
whole workl a fire ; So, mu(^ Evil is done by pafsion, it
isafire^hacwarmaalcbtfSnakestbacIay before as dead
in a mans Bofome, che lufts of a mans Heart, . acelSketo
Snakes in th^ cold cinte, aiany men and* Women ve very
foir viien you {deafe tbem, chey will live very fiirly, an
you are noc able co find fault with what chey dOf buc kt
them onoe be puc into a pafsion, and jthet> you fhal find
what is in cbem^ As if there were a bed of i^iMdte^ if che
weather be coU in che Wmcec chey wil not j^^buc haog
chem CO che fii:e, 'aadle&chemlieoQeeheaCtaodtbtotfaejp
hifs ac you* And fo the liv^ of men and Wonfenafc
l»eds of Snakes^ cfaaciij meot vile, .widBed^ aDdi'MU[
The tffeBs afjnger. . 341
ifl(, and when they are pleafed^ chefefnakes^ v in the
wiQcer, in the coldftir nor, but when once che beac of
1 Anger doth artfe^ chac wannes there lufts, and then how
do cbey hifs and fpit upon chofe that are abouc then), and
ftiog every one, when they are warm with bear. As
it IS with che Aream, you kno*t^ when there it a
landflbod, when the brookesgec over the bankes, and
overjRow che meddo^es^ chey carry with chemagreac
di-ilofloil, andagreacde^lof fikh, and therefore your
husband-men count ic a gretc lofs to them, if a httle be*
fore their mowing a great deal of (ilch comes in by over-
flowing of the river: Juft thus icis in the overflowing
oF al Aife&tons , but Efpecially in the overflowing
of the aflfe^ion of anger, there comes a great deal of foil,
of glch a iong'With it, when at any time it doth overflow*
Many times a man or woman facrififeth to the Devil^even
his foul, when he is in a fit of paffion, and that thatis
deareft to him in 2. Vjngf^j 3- andthetwolaftverfes^i
we read of a YVrange fit of a Kingj ic is the King ot ^oah^
And ihhen the %ing of M'oib/im that the battle wof too
fife for biniyhe tookjxfitb him 700. men that drev^fvpordi
tdhreakg through^ even to the ^n^ of Edom, but they
could not' 'i ^k>Wche wa« put into a mighty pafllion, be-
caufehexoiild not have hiswil, Then faith the text he
100^ bif eldejl fon^ thatjhould have reigned in hkflead^
and offer ed him for aburnt offering upon thewalj and
there voasa great indignation againfk Ifraek He was iir
a fuming fit of anger , becaufe he could not have his
mind^ and^e takes bis eldeft fon and offers bim to hk
idol upon the wal in an angry fume. So rpany people in
arr angry fity chey ofTer unto the Devil chat which is dea*
reft unco them', any thing in che world chey do^ and of*
fee their very foules in a iaaifice*. It is with their hearts,^
it it is Wtth a glafstbac is fhaken chat hath leies ac the bot-
eom, f itis al in a mod whetf it is^ken, fo wherf their
heactsatefliakeniheyare ^rinamud^ -But how if you;
wouki have the finfuleffe^ that come fizom this ang^rl
J
^
■341
7 he ejftSU ofMffr,
*Fir ft, Ic cairfetb mea and vo(iiea,eTcn to flie io the very
Saat of iSod hiaifelf trbedtbey are angry (foe aqgec I bote
ifoken akeady in rcigacd of God ) Inic now as to cbek fet.
tour cceacurei) you flial baveaiany men when cfacy ace an-
^y,wbai:dotbey) theydoTwear, andUaffilxne, and
ngeprefeodp^wbacanevUchiagitchu} cfaouactaoay
withracn, and cboii flyeft in me bee of God bio)&£
Anaaochacbachbeen abroad and iaaoecy, be comes a^
aodbeflyesuponalincbehoufe, upoobis Senrancs, up-
(XI bis children, I appeal unco the coordencesof a^wfae-
ther ace cbece noc many, cbacvrhen cbqr have been pco>
voked CO anger^ cbey have fallena fweacing,aod blafpbe*
raing> and do buc think ferioufly of ic,bow many oacbR
Icboubaftfwominanangryfic. Oh! Thac God would
' bring chem to iby mind, if God would fee them bcfoie
tbee. They would beasfo many dag^iecsaccbybeao.
Do noc fay thac beptovokes you. What ) Bccaufe be
pcovdcesyou, muftyou provoke God r Wbaeio&iiK
utireafooafoleners is dm) and wbac boldneft, and pre-
fumpcuoufiiers is this > be provokes me, and I wil ^
my lelf upon God, I wil fwcarand cake Godi nanei
vain, becaufe my fervanc provokes OM} chere'ttfonm^
eviluir, cbacicis impoffible foe any toucer, kk fiicl^
an abominable thing, I (ay, thac is the beft way so fee it
out, ouy CO admire bow ic is poflible for any aeacuteio
be fo wicked, thac upon any chikkor Servanct hm%
of you, you fliould prefemly go and r^c youc ftlio
uponGol, andflyin chefaceofGod Sin&lfe} Haw
youna done lb many cimes, feme of you, when you
have been acCea? pccfaaps, ifafecvancdooocpolanM
or do ijoc do any cbB« vou would have h«n do^ wIm^I
you? YMfweaepr^dy, and avinUafiMA Nmrf
a meeKipffi^can bare al chis, ind whac an adnncMt m
cbu ? youperhaps, when yon haw been in aftfl^Mil
EffieHs ofjinger.
543
hav« regard, and (worni and Forty oaches have come I
fromyoujanothec that hacb a meek Spirit, hehathbeei ^
in a ftorme, ' and he hach done his worK vncb a great deal
moceeafej and he harh laved fo many hundred Oaths.
Secoodly, Again in Anger, the fear of the great and
dreadful ma/efty of che infinice God, and the dreadful-
neft of the Authority of the Fear of God that is al gone^
God is ao( hiog with men in time of their Anger, and the
woixl of God IS noch log with them. That word by wh icH
diou muft b^ faved, that muft caft thee for eternity, k
4$ Qochiog, wich chee in an Ang^r. One would noc thirik,(:o
fee fome menin a paffion, one would hardly beleeve cbac
tbele men did ever acknowledgthac there was (Qcb a thing
as God) that there were (iich a thing as % Divine Nature,
Indeed cbe violent heat of pafTion burnes afunder altbe
bones of (;be Divine.Naciire, and lets al loo/e* We read
of the %e tbac tbe three Children were call ii^co, in.
^oniel^ic burnt afunder the bonds, and they ^Iked
op and down} butche &e ofpafTion doth burn only a-
f under the bonds of al uoculy lufts • The unruly \\xRs
chat are in mens beactsare like to a Company of Tigers,
and Beane», and Lions, and Wolves^ and indeed at fom- 1
times they Teem to be tied up^ and then men are prerry
(piiec, but when Che fire of paffion comes, it burnes a
hinderal the bonds of lufts chat tied them up, and alis
kdooCc, ^qu would account it a great evil, iffo be all
chelionsin the tower were letloofe, andal theBeares
that ace kept ^boue the City fomtimes. Truly a man
and woman in a pafSon^ the lufts of their hearts are like
(udiBcares, ana Tigers^ tliat are letloofe^ and running,
up and down doin^ mifchiefe, finning againft' God ,
and ci)e k biretiu:^), it is a figne that the Fear of Grod is
Thirdly, And cheq al relation is gone. So that in
piffioD the Child forgets tlie relation ttec it ftands in to
idhie Mast or olocber \ you (hal have many children when
i
m.
fjBs (f Anger.
chey are Angry, vilfpeakco their factor or mother as if
cbey fpake co inferiours, as if they fpake co (brvanrs, and
fofervanrs Speaking co their governors in their pafljon^l
forgetting their relation chat they ftand in, but in cime of!
their pafsion, know no Governor, or Magiff rate, orlfi-*}
nid^r, or any fupejrior^ yong onesknovxr not Aged nml
and women,, fpeak to them as if cfaey regarded cbem nor,:
al is for gpten, and Wives fpeaking^co their Husbands as I
if there were no kind of fupecioricy acal, or as if God
iiad noc fee them over thetn any way, and fo one friend
fpeaking to another, noc taking notice of any friendfliip
acal, which is a very fore and a great evil.; |
Fpurt hly. And fuccher,tc is tbac char caufeth naen to be
defperatein cheir waies, defperate againftchemfelves,, to
beready comifchiefchenirelves, and. mifcfaief others a*
(bout cheno,,care noc what they fling at Children, and
Servants, . and fomecimes tearii^ their own fifcfb, and
cbeir^wn hair, and running uponfuch iraiet andcouc*
fes chat they are in danger to mifchieve tbemfelves, tod
care not for any thing when they, tee in« pafsioD.
Fifthly, And likewife, it caufeth this evil, ofbeioel
defperate agaiaftothen, iAkbcdnder in an Anger, flew
Crates that was his deareft FrieAd, . and after wards was
ready to kil himfelf when he confidered km Ic caufieth
fomtime curling as wel as^before (wearing, &! flying in die
face of God,as curfing'tbofe chat we are Angry with-ftiw
many rimes do Mafterscurfe their Servants, when Aey:
do.noc come when they would have them, or do not wiat
they would have them^ curfe cbem prefendy whir fuch
execrations that are noc fie to be deficcibedJlnd fixparents
cur fing their Cb}ldreQ,& fonicimes Children ctnfiog Atit
pftrents,8cchat is more dreadful«In fudi. i7.a. chm yoa
have an Exampleof curfiug in time of Angler, ic is UAt
ftorv of Wcakm when there was a littk mony cfagicivai
- ■ ■ - - - - — ■
EffeHs of Anger. 345
loft cbac tud been referved a while^ and aftersv^irds che j
Child brougbc k CO cbe Mochec^ apd faid ^ here is che )
jmoney for which chou curfed/l, hie faid Unto hk ^fo* j
tber^ the <EkwH hundred SbekfU of Sil'ver that were
ta^nfromtbee^ about vohich thou curfedjt^ andfpahsji
ofalfo in mine ^ear/^ behold the Silver is with me, i
t(wk^it. She had loft hec Money^ arid (he was put into
an Anger, and fhe fela dsrfing, foe which (faich bej
diott curfedfty and fpakeft of alfo m mine Ears, here ic
,1$: How noany of you have done fo, when you have,
thougbc you had loft any thing ? You fal a cur (ing prc-
fcndy, cucfing fuch a Servant, that you thoughc ic w as
Cbrough cbeir Negligence, Oh this curfing chou hadft
need to Lament with Tears of blood. Yea, fonicimes it
IS fo with Children toFarems, not only Parents cheic
ChildreD, but Children tbeit Parents, as I remember in
Levit. 20. 9. There you have a place 1 hope
that may cu^e or ftop .this wickednefs, ic is of Children
airfihg their Parents, mar ke what is che doom of fuch
Children, Vor every one thauurfetb bkTather orbk
Wither J JhaUfi4rely' be put to Veath^ And 1 do not
know why the equity ot ihat jLiw might not abide to
tbi«4ay,'why itfliouW ?H^ b$ as Criminal an offence
focaCbikinow to curfe hisrFather or bis Mother, as
ic was then under the Law; Goofider this y ou Childr^a.
(haccaDnoc beat any thing *at; your Father or Mocner
that difpleafeth you, but are ready to wifti fome ill to
your Father or Mochqr, your Father oiit of whole Loins
you came, if there be^any fuch, know, ttatbycheUw
of God you ace to be puc to Death, ahd thou haft cauic
of gee* Homilify before che Lord for this Tin, and in-
deed^ what evil wil not paffion do. True -, it is a very |
fiDftil and ungodly thing for theSuperiour do be Angry [
otpaffionacewithcheiuteriour, for the Husband to ^e
Axmy wirfi thp Wife, or the Parent with cbe Child, or
( che Uaftet with the Servant, -or the magiftrace with the
}(u)>k£Ij thin is urfjclcerping, but now for th^ Wife co
11 . 11 ■ ■
34<^ ^ t0^^^ ^/j*?l^
fpeak in an unfeemly way co'che Husband> in an Anger^
pc Children to fpeak |0 cheic Fftrencs in an anger ^ or
iSer vanes co cheic Mafleis, or Subjefts Co cheir magi,
ftcate, diac is a great deal wbrfer, buc al is fbrgotcen in
time of Anger. And whac abundance of Evil it caufecb
in railing f peecbes^ as in ah Anger^ wbcir kind .of fpeecbes
and ratting is cbere I Wbereas the Scripcure faicb^ no
fuchflialencerincoche Kingdom of Heaven^ inchacof
the Corinthf, naming a bedrole of wicked people, a*
moDgft others he brings in railers^ that fliould not enztt
into che Kingdom of Heaven, i Cor. 6. 9. ^I^omje
not that the unrighteous Jhal not inherit tbe ^ngdom
ofQody be notdicehed^ neither ^pmicatorr^ nor Ido*
later J ^ nor Adulterers^ nor effindnate^ ner dbii^fof^
tbemfelves vQitb mankind^ nor tbeeves, nor covetous^ .
nor i)runk^rdSf nor ^e;z>i[er/, fhofe thai ^ewle &He\
another f Shal not encer into cbe Kingdom of God. You •
know chat Cbrift when he wa^ reviled, be didnoc revUe
again, tbat is his Example, be did not raile upon diofe
cbat did abufe bim, buc aof wered chem with a grtac deal
of quie tnefs and Meeknefs. In fohn^ i S. 2 a. When om
of the Officers Strodkf Cbri^ r^itb the VuUne of bk
Hand, Jefus Anfwefed bimi if I baivefpokfH ^Bml\
bear voitnefi of Ae ^E^I, ^t if p^^ wbj fminefi tfcw '
me ? He Anfwers him with Meekneft cbciijgh he vti
ilruck in the Face, and chat in che Face o? ao open
Court, Wby ftrikeft thou me i Though others prarafce |
you, yet you fiiould rpeak gently^ It is (aid Jtidt^^l
oi^tichael cbe Archangel when concending with ^bt
Devils be difpuced about the Body of ^(>/e/, dutftnoc
bring againft him a railingacaifacipn, but faid, ch(f Loiti
rebuke thee, thereis Mf^Micbael che Archangel, diol^
he contended with the I>evil, and be had the right cayte, !
bcdconcended for the Body of ^Mojes^ ic feeros che Devil
wouM have had cbe Body of ^ofis for eo ftcrifice co
Idolatry f and Michael the Acchan^l comoded wich
the D^il about; chis, buc yec be givea him.fiQ
EffeHs of Anger,
347
ipc.M hes, brings no ratling accufacion agaioft him, but
lUui, Vm Lord rebuke thee^ he durft not rail upon the
D.vii; though he was a Devi), -he did Hoc, Nay he
durft HOC rail upon him, but all he faid was, Che Lord
Rebuke chee. Therefore you are noc co Cake up this
plea and fay fucha one raile? and behaves himrdf unwor**
thily cowards me, doth he behave himfelf worfe then a
Dvvtl ^ Ir there as much difference between chee and him,
as between an Arch- Angel and a Devil? Now when an
Arch- Angel contended wkh a Devil, he durft not bring a
railing accuf^on, but faid, the Lord rebuk thee.
When you are to deal with your fuperk>rs you are
ready to bring railing accufactons, take heed ot it, it is
a gceac Evil.
•
Sixchly, And again further. The mifchief that it
hrini^'is chis, quarrelling and fighting, and contention
by law, and undoing one another,, where Angst is, ir
is violent, chat chough a man be of never fucfa a Covetous
difpoltciotij and wil noc fpare a penny for a good ufe,
but ic comes from him as drop^ of Blood, y ec if be be in
an Anger, may be he wil fFK:nd a hundred potmdstogo
CO Law wi:h one, I fay, this is the wickednefs of mens
Heircs^ if they fhould give forty Shillings, or three or
four pound to maintain the Gofpel, they would think
cbisawotk of Supererrogation, but Co do their neigh-
bour a miicheif chac bach Angred them, they care noc
if chey fp^ a hundred pounds. Indeed this PafHon of
4u)gpr fees ^^ in Che ftieaneft way, and fets the poor
GB^ure eveti above God himfelf. One thing fliould
have bed) mentioned more, about thac of curfing in
Angec, chat hereby thou mainfeflefl bojdnefs, to call
Qodcb put in execution ch/luft, thac he muift come to
beiaibfdrvieni: catby luft. IF you ihodld dX yout f u-
poriouf^ CHl a'Nbbfe ma^- or a'Prince, to come and be a
Stc^iMt4 y^* in; fome bafe work, would he dot (corn
ic ? Kowcu^heu chou calteft tipon cbe name of God in a \
^4S EfieBs of Anger.
-
wiy oEcuriingof chofe chac chou arc angry wichall, tbou
laieft, Qh Lord^ come and ierve my Luft, Oh chou
ihouldft fear chac focne kind of Tbunderbolc (hoiild
ftrike uicochehead and heaccof Cuchaooe. .You wiliay I
Perjury IS a great evill, co call upon Gods name co bra: I
wknefscoahe, chac is che fin of Per/urys now truly I
curfing i^ as great, . for chou called upon the name of
God CO come and execute thy fikby lu(^^ you would
count it a gceac evil for a neighbor to fay, thou art a
perjured man, andlwilproveic, ic is as great an evil for
onecofay, thou arc an angry man* «^
Sevenchly , And then for £he<:Iore ef this, abundance of
evil may bs feen in chis, the abundance of difieretice diat
may ^x feen in a man, that is in one thac was beforequi-
ec and is now angry, you ihal have fome chat are fome*
cimesin a meking vein cowards God, Oh t their hearts
melcto God wards, and are in a yielding difpoficton, to
do any ching that che Lord requires at their haods^ \
and now , Oh, how fweec is cbek temper to God
and men, come ac anocfaer time and fee chem in a
pafTion, cben ftout, chen jprefumpcuous^ and bold in
wickednefs, ebereyoufhaliee chem proud, and* fome-
cimes perhaps fwearingiChen you fhal tee chem defperace
againft themfelves, an^ care not what they do, oc what
chey fp^ak. Is chis che fame man and che fame woman? [
What, che ocher day were noc chou ac Praier and there
meking before God, and profefsing chy felfunwocchy
of any mercy, and wondr ing chac chou arc out of Heil ?
apd now thou arc a^licdecroffed, thou arc all oq a firc^
and abundance of wickednefs comes &om chee. :Is this
che fame man and woman \ You have one example of
this wonderful difference becween men when chey .are id
a pafsion, to wbac they were ac ochet cioic^, and due
is, che example of «4/^ ^^ ^t Chron^ apd phap, j j« jod
z Chroh Chap. 1 6. CompaVe ^the difpofi^ipii 9f<j4/^ :
Ac Chap. 15* you fhal find chat upon ^ J^Apbect
commiog CO him, be cook courage, ^4p^c away all che/
^1 i t_» I
)
EffeEls of Angm ^49
abominable Idols out of the Land oijudah and ^enja^ |
mini and out of the Cities which be had caken from \
mounr Ephraim^ and renewed the Alcar of the Lordf
cbac was before the Porch of the Lord. •And he gathe^ \
ted aU Judah and Benjamin and the ftraogers with
cbem ouc of ^pbarint and ManafTeh jYid out of Si»i
meon* And at vecfe i i . They offered unto the Ltrrd the \
fame timeofth&fpoil which they hadbrougbt Sewn bun- j
dredOxen^ and Sev^n thou fandfheep, verfe la. •Arid
they entred into a Covenant tofeekjhe Lord (j4>d of their
fathers rx^tthaU their hearts y andtvitb'aU their foully
tbatpc^hofoewr voould notfeekctke Lbrd Qod of Ifrael
JhouldbepHt to death whether fmal or greaty manor wff^l
tnan^ and they [ware unto the Lord vaith a loud n>oice^
and wixb fhouting^ and with Trumpetff and with Cor-'
netf^ andaUJud^hrejoycedatthe Oatb^ for they bad
fworn with dSl their heart. And fo he goes on (til in
defaibing what reformacioq Afa did: A Godly man^
Bnd how lie encred into Corenant wtch all his heart co
fecvecbeLord: What a Grack)us difpoficioti of heart |
was this man in ac cbir time ) Buc mark ac . Chap. 1 6 .
Wbeivcherecame another melTage CO him, (be was af-
fefted with this MeflTagecbefirft time J 'But when there
wa$ another ^effagecame to bim^ at verfe 7. tAt thatl
time came Hanant the^Seer^ taAfa> ^ing of Jud^h^
and faid unto himi ^tcaufethou haji relyed "^on the
^ng df Syrian and not relied on the Lord thy Qod^
therefore it the ^ofi of the Kinp of Syria efcaped out of
thy hand. Were not the lEthiopianx and Lubiani a
I huge Voflywitb very many Charivts arul^orfemeny yet
becaufe thou didft rely on the h^rd be delivered tl?em in-
to thy band.^ ^or the ^ef of the Lord rurtto arid fro
throughcuttbewbdinSarthtofbew hin^eif firorig in tbe
beba^ofthem whofe heart kperfettiovoards hint, here-
'in thou haft donefoolijhty therefore from henceforth thou
\^lt have tVarji Now mark the tench verfe, then faith
k -^- -»• — ^fi^ wartvrathwttbthe Seer^ and put hinu
<•«■
550 ^^ff^^^ of Anger*
in a Vrifon boiife^ fer be woi inrage with Wim hiam{t
qfthk things and Ata opprejfedfome f^tbe fieple tin
fame time. This Afa^ thit in cbe Chapter before, eiicred
into a folemn Covenanc wich God, and with fo im|di
re;oycing, was fo glad ac the faeacc^cbac both he and cte
people had bound cbemfelves in Lovenanc to ferve'cbf
,Lord« yetnoMr being put into a pabion, and thac by
another Prophet of God^ fpeaking fpme thmgi thtt
weredifpleaftngto him, he wa^ wrath with binit aodj
put him in Frifon, and opprcffedfome of the peopkw
Oh, feewhat slmad Bedlam Anger i$, heitworfedieiia
mad Man that is in an Anger or a Pafsion, for a nadMaa
cannot help his madn^fs, though you perhaps lay cfaey
cannot help it at that time.
Eighcly, And fiiccher it is not a fm for a roan to be la«
natick andmad, it is an aiHi&ion, not a fin, bucchisii
not only a fmbut tbecaufe of fin, as hefaid oforigiMl
fm, it is a fm and the caufe of iin,and tfaerefoce worfe then
madnefs* And chen madnefs doib but dethrone cea»
fon, and put it out of its place,but Anger makes ic a ikie
It is fumeching for a King to be depofed and put out of
his place, I buc he nuy live a private life not wkhftnH
dings but for a King co be depofed and put inro the kit*
chtn,and be made a flave and to do drudgery ihk is wctffe
So paision doth not only depofi^a man^but brings a maa
to be a Have CO a luft, for no men think thare is mote on*
fon for dieit Anger then Angry people dc^ndfo I ihouUI
(hew you, there is a caking revenge in ptfsioD alfo^ and
how derogatory thac is to Gods honoci for God fiiicbi
wngeoMe mmim ; but nowroeeknefs cbac|;mx w^,
and %fp/ the Vearts of mm andwomem from ff^migt.
Iii9\c>m. i%.i9.1>earlyUl(yved^anfmffn0tymrfmu
bat rather gwe place unto t0ratb^ far ttit SMrtMs ^«i-
geance is mine and I vM repay faiA the iMrdA^fcogt ooc
youi felves but racber ^ive place to wcitb» wbac iscbK)
What wrath niuft we give place to i finely by wbac ftd-
loweSj it feems to be ooeaft the wrath of God. Avei^ mc
vout
*Tht effeBs if Anger.
your fclvei , bcK give pUce to Gods wrath, for ic is irric-
cen, vengcanccisminelwil repay, faith the Lord, chat
isthus^ haw any wronged you ? Wcl, do doc you rile
in wrach fo Avenge y out (elf, no, hue ^ve place to the
wrachofGod, iaichGod, lee meVome iny ic is my plate
to ceveoge, if this man do deterve revenge, lee me come in,
I wil rcvei^c ic, hut now an Angry man faith, no,I
wil do it my £elf. As a ma^er chac Aands by his
Sef vane, and fees liim do a work not wel, he faith,
cpflfw, let me come in, 1 wil do it my fcif, 1 fee you ^
do but bungle at it, I wil do the work my felf . So
an Angry^ man, he faith, Iwil do it my felf, I wil
revenge ic my felf, whereas vengeance belqugs to
God, and therefore the Apoflle faith, givcpla.cct9
che wrath of God chac wil come out agsrinlt fucha
one if he do noc repent, chus meeknef s ^i 1 do.
Nincbly, AnccherBviieiF^dQfpaffionis, che open-
ing and che dilcovertng uffhame; chereis nothing chac
doth cnore open and dilcover mens fhame then their paf-
(ion and Ai'ger, and cherefore it isoblervable whac abun"
dance of times the Scripture couples paflion and folly to*
^getber, and makes pafljonate people to be the fooltfheft
people in the world, you can never know men, though
you have lived among them a long cime, til they be pro*
uofced> and then you may know what is hi them, if
cJa^ece be any fliamefuU chin^ iathem, they will
quickly difcover ic then, and indeed ic is one of the
fiery tryals the Scripture fpeakes of, this dothdif-
CQfpc whac is in a man, ic difcovers fuchaihame«
fiil carriage ill people, chac al that are about them
wee ajihamedofthcm, cheServancsafhamedof chqir
NaftttandMiftris, and Children aflian[\ed ofthefr
Parents, cfaeir cardage is fo foul and vile in their:
Mfflpn, alid one would wonder indeedco fee the
m/Ltaitbd carri^ t>f a Man ancHV onian in a paffion,
chat it would be a means one would think to help^
I
A
J
3^2
The effedsof Akgsr.
the diftempers of nten in pafllon. \ remember I
I have tead of che SpareaDs, when one was drank;
! they would cal rheir Children out into che ftreers \
to look upon the drunken man, to lee how he car-
ryed himlelf like a beaft, chat they niighc loach
drunkenneiTs: And fopaffion^doch make men loath-
iome^ and one wouLdchink che very looking upon
another in pafllon, might make a Man or Woman to
» loach paflion^do you feefuch a one in a paffion ?
[Juft lb are you when you are in a paflion, if a Man
^or Woman had but aLooking-Glafsco fee chem-t
felves ic would n^ake chem loach chehifelves. A^ '
che fable of che Fox thacfaw the Afs in che Lions
Skin^ (as I (hewed when I fpake of che conftanqr
of Anger) he was afraid a liccle ac firft^ cilhefav
che Aues Ears c^ome ouc>. and then he could Iconi
him, and ride on him ^ fqmany men and. Women
chey chink co.be cerrible co others incheir paiBooi
buc chey difcoverfo much folly, chat they make
themfelves al their lives con^empcible^ andchere
is none fo concempcible as your pafRonace people,
becaufe every one can £ee fuch folly, fuch raflinefs,
and diftemper incheir paflion, chat al cheh: refpefi
andaurhoncy iscakcn away by Children and Ser-
vants, there's noching doprivel chem of their An-
choricy more then thi? conftanc paflion of An^)
chough you chink co gain your authority herwy,
/yet you are deprived of ity Thus the Lord doth
( crois you in the very thing wherein you chink to
gain, and I verily beleeve that*there is nothing that
a Man or Woman is more a&amed of aftertvazds, if
he can remember how he carried himfelf iH a pafSoc
how he ftampt, and fwore,^ and raged, thrbwiu
up and down perhaps the ftools in tne Houfe: Ana
f o Children. I remember at was a way that a graTC
Miniftec would c(mvinceoneby>thath<41'ceiiina
paflion^ he ftandinf at a place that he iccidd JTestbe I
\
TheefftHsof Jngtr,
^"^m
353
jWifeinapaffion^ throwing ftools uptnd down in
/ the Houfe^ and he che next day comes co the houlc>
and delkes to fpeak with the Woman, and when he
comes into che Houfe, lies down, and faid nothings
I but preiencly rifeth 8c throws che ftools 8c Chaires
I iipandd9wn, andclapc xhe Dores together, and
' makes a very greac diifurbance) and cnen faith co
her^ do you think chis is a comly behavior > Do
you think this is wel > This was your cdrriage che
other day, this he did meer iy to fee before her whac
ike did the day before, Ana indeed, if one would
fee before you when you are in your right mind,
your fliamiul carriages whqn you are in a Paffiou, ic
would make you aihamed of your Anger.
Hence you find in Scripture ijqt lo many places,
chac folly is attributed to Paflidh, bclides thofe
places wnich weie named heretofore to this pur-
pofe^ As that in fEc/e/w^, Anger rejis in the ^o-
fonts of Vools. But CO add that in OProwrfr/, i:i.
jd. A.Voolf vprath k prefently kncwn^ but a pru-
dent ^Man coverjjhamey A Fools wrath is prefently
known^ and fo Jic doth difcover his fliame, but a
prudent; man, that is, a tleek man, ( for fo the
Scripture doth ufually oppofe prudence and Wif-
doxu^ to wrath and paffion ) he covers fiiame. And
then mfPriyvtrbx, I4»« i7* Ve that is foon Angry
dealetb ^ooliflAyy He thinks he deals wifely but he
dcaleth Foolifhljr. And at the 29. veirfe, *Hc* thai k
flQt» to vQratb k of great underftandingy hut he that k
ba^y of Spirit ^xaluth 5^(?i/y And then in Vrov.zj-i*
Apon other occafiops we have made ufe of that fcrip-
[ Ufe before. A Stone k Heofvy^ and the Sand weighty^
}^ut a Voolf wrath k heavier then tfjtm botb*Thu$ can--
Jnually the Scripture doch bef oolejPaf&6nate peo-
plc^ and t do not kncpw that ii^l thfS^ Scripture there
If §fiY one ba£» much befooled as the fiu of paffion
•
I
954
Th effeSts 9/ Angtf^
i and Anger, ainiexmg FolSy to j£ (omoch the more,
I audic is CO check fxowacd people becaufe ciicre is
iiOae think thcmfelvw wifer then Angry people do,
and especially in the clme of their fie, fo chac k
opeus their ihame. Jerome^ in an Epiftle, faich
ot %pab^ that in his drunken fit he opened due
ikame of his that was covered ftxteen hundred
year $9 Aod fo in Anger, there ismany ttiaesrii£
opening that ihamfe rti^t is cohered alloaes Life,
that perhaps for forty years before was covercadj
and Was.noc known, but then it comes to be kaova..
As now what a fliame6il. behavior is there infome
people in time of cheirQiffion, and An|pr? Wiiac
clamor and cry and what debafing the Tcrylmag^
of God, in their Bodies ? In their countenances ?
We may wel come and fay to them as Cfarift faid,
whofe image aad fuperfcriptioais t bis t They fkmw
Chrift a piece o€ Silver, and he askes Wbcfb Inu^,
and Superfcfiption it ^kf And they fay unco him I
Cafdtfy andlie faich, give unto CWIir the things'
that are Csfarsy and unto Godthe things tbacwe
Gods. So come to a froward paffionace Man or
Woman, andyou (hall fee them quver, and thw
countenance fo uncomly, that you may fay, vhofe
Image and fupericription is this i Surely not Godsj
but rather the Devils Image, and then as Chrift
faith, give unto Cief^r the tmngs which areC^pir/,
and unto God the things that are Gods : So fay we,
they that have Gods Image lee him have them^ and j
they that have the Devils Image let him have them, |
andchere is none do maniifeft more an Im^e and
fuperfcription of theDeyii> then Angry andptfli*^
I onate people. And therefore the Heatfam was *
wont to cal the Devils by the Name of Furiei,Fkirw]
and Devil are all one in their pifemfej and-fo indm
men and Women tfaasare forions; rhqr hare vccf |
much of die lomge of Satan rn chemi aad ctardwir 1
— . ■ - -
TbeeffeBi if Anger,
T-"nr'tf
^difcora tfa^ (hame, whereas mcekciefs alltyes
Angcri and k«eps iufliame, a$ we Aal fee afcer-
v^aras IB opening eke excellency of cbe grace of
meeknefMc pms a great deal of glory upon r&e foul
buc of chat by and by. ^
Tenchly, And then another evileflpA of Anget
is. this ( vrhich is as evil as any other, and yet pro-
ceeds from that bath been (aid ) . that it gteives the'
Spirit of God. You that are of froward^ pafflo-
oate Spirits; y oil may pleafey our felves, but you
greive the fpirit of God it is il to^eiveyour freind,
as nonearemore ^reivous to a friend then frowatd
& paffioriate peojpie> ydugreive your friend, there
comes a friend (^y our s to your family, and he fee&
you in a frovard and paffionateremperyO^ it greive^
hirn^Sc thougreiveft the heart of thy wife (may be)
coot ihe goes and complains of it to God> and thou
greivtft t)iy friend, and he goes and complaines' of
iCj Oh^ but, thou greiveft the Spirit oi God, In^
nSpbef 4. 50. ./bid grewe not the holy Spirit of QoA
t»bereby ye are fealed to the day of redemption How
do you greive the Spii^it of God even by your paffi-
<» and frowardnels ? therefore mark what follows^
in the 31. verfe. Let all ^itiemBfs ^ andWraiby
andAr^tTj awl Clamour y atfd fBvii.Spea^ingy. be j
jpitfl away fromyeu with al'^allice if you would not I
«ieverhe good Spirit of God, by which you are •
iealed CO the day of redemption, letal bitcernefs,
and wrath, and Anger, and clamour, and evil f pea«
king, be put away, in your paflionprefenrly your j
voice is up with a clanapr, and that is one thing .
^rbtcb difcovers ihame > which might have been .
fpoken df before. I remember in. SocrateSy it was
a figae he was very Angry when he bwan to fpeake
to6Ay$ upon this tea£on, bmraufeha found chat na^ |
tttcmlly^poh Us Angtr« hn. Aagac w«nUl pw him
l(iudlb0ak»uuAnd«bere£ore^co arofshUbfelf;
35<5
he would be fure to fpeak more fofcly at thtc time j
then bef ore> and it were a good rule when vou be* •
gia to be Angry, to lee there be a more remiu roice, I
. CO foeak with more remifnefs then before, it is a J
I juon uncomly thing to fpeak lowd before rbem j
that you are Angry with> and efpecially in tte fe-* '
male fex^ for women to fpeak- loud when they a^e ,
difpleafed^ the rather, becaufe the Holy Ghoft in
the Vron/erbs atcributes this to a Whore> that fte is
loud. In (Prcn)*y. 11/ S^e k loud and fiubbornej^er
Vegt abide not in berhpii fey that is one tMng among
the reft, fliee is abroad in the ftreetes, and Ae is
loud and ftubborne, therefore al that would fliew ^
theipfelves Macron like, and have a Spirit of wif- \
dom, though they be never fo much provoked, yec \
never to be loud, that is a Ci^imor, and e^it fpea^ifig^. [
out-crieff It is faid of Chrift/ I/^iy. 42. a. lKri;oife;
vpofnot heard in the ftredtfy it is a very pncomly,
chjlngfor to hear loud cries, and their voice cohej
heard inthe ftreet, that asfoon as. ever their for- 1
vants ofEend them, they fpeak aloud, th^rVoic^is!
heard in the ikeets. But that which I quote this}
eext for is, thegreiving of the Spirit of God, you!
grieve your &iend, I but remember,, you ^eiye the |
Spirit of God, and remember, it is the Spirit of God '
that d'ld inligbten you, ifyoube inligbtened, that
did foften your heart, that did draw your heart co
Jeius Chrxft, the Spirit of God that did comfort]
yourhearC) and wilyou grieve the Spirit of God
that hath done you fo much good ? yea it is the Spi* I
rit that is appointed by thii Father^ and by Jclus!
Chrift to be your Comforter, the Comforter o£j.
your Spirit, and wil you requite it tlHi^ to nicve it}
Oh, you think ic anillchin^, ifyoube or an 11^
nious Spirit, co8rieveyourtrein4 if you bear CMt!
you have done that that hath gsieved yoiirnecr
I friend, it grieves you» aoW know, due in cviQr
The gjjfeffs (tfJnger.
I >*!■<
ficofPaffioQ, you do grieve the deareft freiad thac
you have in the world,you grieve the holy Spirit of
God,he goes away even to heaven fadly, If a freind
ihould go away with a fad hieart out of your houie
ic would make you think what you have done now
the fpirit of Godgoes iway with a fad heart co hea-
ven when you are m a fit of paffion^reby you crieve
the Spiiit of God.
Eleventhly, And then laftly/ the laft evil elFeft
of the Paflion of Anger is this. That foratinies it
doth hurt to the Body, and nieeknefs wil helpa-
gainft that, for cerfainly the very body is much af-
fefted with the working of the aiFeftioa$i and the
Jceepingofcheaffedions in a right t?nvper is a very
! great means to keep, the health of a mans body,
\ though a man be of a weakly conftitution otherwife
, yet if he can keep his Paffibn,. his aifeftion in a
right temper, ic is a raareveilous meanes to.keep his
body m right temper. 1 have read of an Emperour
that being m a PalDonate fit, upon this ground, be-
; caufc the bafe people of the Qotbex did fhake the
[fEoipireofZ^flwe, he was thereupon fo vexed, and
; looked upon it.with fuch indignation, that it put
himmto afeaver and killed him, andlmakeno
, .qufftwn but many are put into lies of feaver, and
indanger thejr lives by the fit of Paffion, and there-
, fore fMo/e/, he was a nieek man, as you fiial heat
;mote prelently, and.that is given by fome^s a tea-
fon of tlie health of hi* body. In©ew. 34. 7. jind
, Moles WM a htmdred and twenty years old when be di-*
' ^i*' /■?' ^•''f *^,'" ""' ^^^>?}0'' ^» riatural force abated,
|Andfurelythismaybevery wel.one reafon, even
j the conftant^iernefs and meeknefs of the Spirit oi
I Jfo/ar, for c(srtainlv> as al grace doth help to the
health ofthe body fo this efpecially. In. <Prov. ^.
42'. Attend to my wordf, inelirie thine ear nntc my fay-
358
l^W*
■ »« ■■■■■■ ■^■^^1 11 ^»^— ■ '■
ingf. Let them not de^rtfrim tbineefefj tfepAem
in tbc midji of thy heart. Vor they art life unt9 ^fe
that find tbenh and beakb t&all their fkjji. Thffy arc
jieakhcochefiefii, and health Co che bones, and
HeaUb CO che navel -, So ic is likcwife meocioiiedia
che ^roi^erbsy Wifdome is noc only health co cfaie
foiil, but health CO che body al£o. And like co chef
example of ^ofesy chere is one clvis day aliTc,_
though, be he alive I may {peak of him, chac he is
che meekeft maaupoa the earth, and chac i^ char re-
verend divine Mafter ^^d^chat wr ocq upon theCom-
nuuidemencs fo many yeares aeo, whofe books you
have in vouc houfes I fuppole many of yov> the
man was lately, and is fuppofed yet alive, and rfacrfe
chat knew him, knew him co be one of die mee<-
keft men upon che Earrh, nay he is about f ourfcore
atid cen yeares old, and lately preached cwice eve*
i:y Lords day> and the coniUnc health of his body
U fuch, ( noc many years age my felf was in his
company) chac he w^s.able co do more chena
ftronger man. could dchia continuing heavenly dX*
courfe cil midnight from day co dayy and a 1 che dMj
long preaching til nddnigKc, andjiis Spiric noc fa^
Ung ac al, audi verily perfwade itly felf upon this
ground,keeping checonilanc frame of his fpirir,aslir
was hardly known co be in any diftempef: of fpirk
and fo lie goes on and is ferviceable co che Lord aad
this now helps againft che diftemper of Paffioni >
a^adthe evill eifedts of it. ' Thus much for allaying '
ihe Fafl)on of Anjger, how meekneis doch allay che
?aiGpn olAnger m £everajl things.
1 •
V
CHAP.
*•■■ m^'T '.^.J.m^, . .■.^-
Thi excellency ofUtekneJl 3^9
MMta
CHAP. ex.
Of^Meel^^sof itdi^thgoodppfitpveljf, and the excelr
ency tbin^f in many particulars, i. Itif ^
glory afCbrift. 2. Of^M the Vather. 3 . Of
thewlyQhoJi. 4. ItiiaprincipalfrHifoftb^
Spirit. 5. hHtheghrypftbeV^ci^ofCbrifi
andofVLoic^. 6. ItHofgreatj^icetfitbgod.
?• hitafrmtofVlettion.
NO W the next thing is, w open to you the
^jrecioufnefs of this grace ofmeckncfs, what
a precious grace it is, Lcarm, of me for lam ^ee^
truly^ that that hath been faid already, one would
think might comend this grace ofmeeknefs^ thea-
bundance ofoilthatitdoth prevent, fqmeofyoQ
( perhaps ^ after you have had a fit ctfpaflicn, if
you could buy it off, you would give a world that
that evilinighc have been pj^evented that your Fa(^
Con harh brought ^ no w meeknef s wouldh^ve done
ic'^ and wil da it for time to come, if there were no
more faid, it dotli ^i^tily comment this grace of
Nleeknefs. ^
But meeknefs is not only a negative goocfj ^
keep 'from evil, buc it doth abi^a^ice 0/ goQd
pouti¥eIy,#e may fay of f his grace of meelfnefsj/as
TertHlht9 the Orator uptq the ftigh Prieft in\^/.
34» When be comes to ms^kff tu oration before the
High Bricft f4^ni0i9 fJie^ext Gufitsk at yen i. T%e
n^of acerratnurajor mim«lTef tifllus, tvbp h^Qrme4
^gpveijunra^w^ JPauU^* when he voca called for ib.
the exceltehcy ofS^fehtefi,
f
1 are done unto this nation by tby providence. This w w
hi^ colloguing Speech, thic he might have the more
favour wirh the high pi ieft pleading againft VomI y
but that which hefpakc flatteciugjy, we may fay
truly of this grace of raeeknefs, we may fay of
mecknefs^ fcemg that by thee we have great quiet-
nefsj andt hat many worthy deeds are done in the
world through thine excellency , through thy
£w«ctnefs worthy things are done, and the whol
world in;oyes, andfamilies^ and townes^and chur-
ches in) oy a great deal of quietnefe. There is as
much difref cnce between a ftoward paffionate-min
and woman, as between a ftormy, dark, tempe-
ftuous night, and a fine, fweetiCalme, Sun-ijhiney
fommer cUy. ; Certainly, a Paflionate Spirit is fiu
of darknefs at that time , for the light of reafoa
is put out, and it is winter and ftormy weather wiih
paiiiohate people, but a meek Spirit is as the fum-
mcr, fweet, calm day, meeknefs is a very excel-
lent grace. I wilputal together about this grace
\ of meeknefs, many particulars we have hintedts
we have gone along in the opening of ib, nowl wiU
fpeak di thofe^ and name them, and p^ others to
th^m, tliat Imay give you a general view.of tiie
grace of meeknefs. Omifting therefore the 'pre-
venting of evil, ahd in. general the abundanceof
good, t h^t it dorhir that I i^ake of. The excellency
of itwil appear ftl^t^leJP. in this, of my text, tiac
Chrift cpls It out ,; naming but two graces, and
one of thofe that he names ismeekneis, Mefekncft
andhum!lTty, . and- the firft is mecknc(!s. BfelM
Savior, what wouldeft thou have«learnl SaiA
Chrift,- the firft leffon that I would have yott Icani
k Meeknefs, - Learn of me for I am tofitk^
Filft, It.is that which is khe glory b^ttftU; fcii
chat that btth put a elory upon Jdiis CfafHI' ^^
, ' •
the excettencji rfMe eknefi.
■«■
•mfmmt
\ ___
fclf,tftd therefore muft be very excellene: certainly,
, if it did not put fottfrglory upon him. he would not
wofefebimlelf tobemeek, when he fets hunfelf as
r»atterii. Inthe*?. «P/^/me, acleer prophcfleof
ehrift, the 4. verfe, »4ndinthymajefyrtdeonfrM>.
perouilh heeauft of truths and mw^ne//. When the
filory Of Chrift i« fet forth as riding profpcroqily,
andm majefty»then his meeKucfe romes in, became
of tfuth andmeeknefs, fo that Chrift hach ma;efty
in him becauie of imth and meeknefs.
Secindly,I« is the glory of God the Father like-
wife • therefore when he would fet forth his glory
toiBtofr/ and God- f aid that he would cauTe his
ctoivto pafs by him, the textlfuppofe-isknowa
to al of vou» in ^**^ ^ ^^^ '®"* **'"^ ^^^ ^*
would caufehis Glory topafs by him, his glory
what is that?at the 6.8c y,vex£eSf,Andtbe Lordpafed
by before bm^andproclaimeditbe Lordy , tfje Lord (fod,
mrctfuU oM graciour, long fuffenng, and ^urt-
dantinnpodmUnd trutb^ingmercyfori^fmdx
^trwuim iniqtAty and tran^grefon, and &i. Long
&ArinA jpraciom abundant m goodneji. So in o-
ffiT^cS, flow to Auger-, this is the glory of
God and therefore meeknefs is a glorious grace, it
Uaprhicipa* evengelical grace, it is the gloiy xrf
ChrUl, -and it is the glory of the Father.
Thirdly. It is the gl- ry of the Holy Gh ,ft toa;
and therefore the Spi| it f f God is fet cut appear mg
in the form r f a d ve which is the meek creature,buf
that Ukcwifc we madeufe of f rmerly.
Fourthly, Theexcellency of mecknefc appearej
in thi«,that it is reckoned up as aJfoecial fcuit ofthe
' tokfc o?God in the hearts of ihe f aintt,where ever
|Se:Spiiit ofGod comes and makes any g^cjouK
3(5
J
■Mi
I i fc iT i m T ifc. ^_ , • , , - I 11^— ^— I I
work M. th« W» t&i, iwm «f «nefctieft
l^^*».»****<«i ^t* i^<^ fVindpO, iliac i^
JBBMe d*ft*iiaiy th«i«iqr pfecc*icfee book of <5oS
Wel.2t>«*iflgfet fotti th<fiwoi oftfcefleJh, hoiT
Ttle tbBjr ace, «tid omo^g thefli iet«fi Is «ae, ]«
'^;f*„ ^ w>^ to. 9^i»ti»H^t^ftbtfiA <ms«c,
f^A «*»& are *^i% oifalttr^r , yirrtwiritt^
Kiriaw«?, ^Bmuhtion, IVrathi Strife, ffo-X. |£
cred, jwtaace, eitaulacion, wrath, ftrifc.VedkfcMu'
althefe now bdoug to jpaffion, and mark iiQw ^
«e mvicoMd aboiK, they ait joyoed in eke i>«tft>
«w«f the ¥ccle unto wirciioraft:, and tke lateeraad
^« ^SSL^ii'tS "»«>i*«fi^ noting the vile
imits octaiofleOi, but ao«r be cbaies then totec^oi
i^che firtikt bf the«pkic, at the 22. verfe fltat
Ibe ^wiaro/^foe^spirir <if« L<»w, Joy, 9eace!t»m-
^^\ **«£« f»*a» to be a great manjTeS^ileat
ftttitt of the Spirk reckoned upjhtitI«m>eatuiKD
y<m, when we come to exaihin them except it te
one, which is 5?di»i&, that is the lao^er of cLrace.
ml the other feenwto be the feveral ezprefl^tuirf
thtsiprace of mefcknefs, there i, meeknefe jwojed.
love IS a meek ^mt,a meek fpirk is a lovku! fpirk
thereis ;oy, ameckfpirit is onethat hath c5iom3
Iweemefs mliM, and makes bis converfwion de-
lighcfai, there is peace, .who arethev cfast makes
iP^*^?*^^^^**'**"^ meek Spicks) Tbecc
IS long-ftiflfcm^, where is there fucfi lou^fiiito-
l;mg as where meeknefs is ? there it gentlenS, what
isipntl^ bwa^Synonaajf of meeknel»faadthere
it^o«oets^ who dogoo4to oneaBocher iiat jooak
mem tattSoKSk, vA umiptsvM, coa^iMUttM
I
The exctlkncf^Mtthiifu
S6^
> ems Spimia allying fiutpaifioa ofanger^ tissisj
many fruksof clxe ^pric, foaie Amefrokt.cf tbe '
Spirtc> yec tlie cn»h it^ almoftiii cfaefe are fane die
feireralexpcefliont of meekoefs^Co that cbcreis &o^
thing almoft but meekne£s named, asiffo be chat
irereal y and indeed cbac man chat bath true Cbri**
ftian meelcnd^s inhki^ he bathal ^aces, behacb
all the fniLCs'of the fpiric, the fpinc of God rules
very much in the faeaxc of merit Chr iilian^ cake a
Ciuriillan that badi true Chriftiaii meekneis, there
fbc fpirk rules and dwels in the heacc y and fils
the heart ^ and (hit text doth manifeft it as fiiily as
any Scrapcure^ when the Scripture feti xx» folly the
fxuics of the fpiric it aaaies almoft noching but
nieekne£5«
And tken Fifthly, Ic is the defcription cf the !>}£--
ciples of Cbrift by being the (heqp of Chrift^andche
Lambs of Chrift, but chat likewife we mentioned
before^
Fee che excellency of this frace, ic is that that
IS recorded of Wpjertoal p(^irrity,racher then any
of itts famous a&s^ that be hjKfa done th^cisrecor--
ded of him^ that be was the meekeft man upon the
eanh,€tod wcmld honor lum incbv above al other
^aces ^ certainly^ ^Sb/ar was honwedin refpeft of
other graces, but that of meeka^ fs God wH hcmoi^^
likn a&ov« al odber graces. In^^jmb. i2«3vlNft^'
wtrttipaa ^fsueiof^earl^Jicw the man ^ajer i
Markefaere, m^isitfaidikere, tbemaD9f4i/e/?ta
note tbat ^^es sasa man as welas ociiccs;, and
jtfc BMcifie, ycai are jegdy to ;lhy y wine would
youliasFC ttfidb^ wearelnK wt^mi Now.ohe manj
Oif^^iapdlieisinbTeft to the likefiaAoftS as otber 1
flWBft mdyet the man 9it^^ iMummkn afcittyfe [
The exceBenty oflieehuj^^
\
-1
Speaking of him, faucbj. he was loved for hismeefc-| l
^efs, more tiien «dmireH for all rl^e^gr^HMt w«%rJr« Jte I
did, and chat is one of the reafbascao thztCbrjh
frftemegvr^t, why God did fo much deiighc in him
chat he fpake to ^fes face co face^ic is notiaid/hac
{ he fpake £o others of the prophets^ but to 9ioJ&,
Why ? Becaufe he would iioact fuch a man as w^
fomeek, he would f peak face to face to him. And
the Jewes have a cracution among them, chat when
(Moies died, God appeared in a bodily way, and
fucKed out the foul ot^Mofefy now we have no war-
rant in the fcripture for that> but to ihew the h^
efteem they had of; ^ofes^ but thus far we ma^
make ufe of it,^hat the Lord delights, in a meek fpi-
rit) and loves co honor a meek Spirit^ andif thcce
be any fpirit that the Lord would fuck into liimfeif |
that the Lord would give fuch an honorable death,
CO come and fuck out his foul to himfelf> he wouUI
do it CO a meek man.
Secondly I Another particular is this,lliac thefcril^
zure gives chis commendation of this grace of meek-
iiefs more then any. one grace>thac it is of great price
with God:I do not read of fuch an encomium €t anjr
frace as chis of meeknefs, and that you have in t.
'cff. 3. 4n Ic is fpoken there unco women efpecially,
that women fliould adorne themfelves in the hid-
den man of che heaa,ih thac which is not . corrupt, e-
ven the ornament of a meekSc a quiet fpiric, a meek
and quiet fpirk is commended to women efpectAllf^
it is aaornament to men too,but to wooieaefpedal-
' ly: What chen?what follows?which Is in the %br of
God of great price>give mea text where icis&dof
any of the other |;race8 chough )rour graces tfetfe-
cious w'f» Godibut a meek fpiric is inthe fight of uod
of great price^ k is worth a great deai^maaf women
love Co weare rich oraaaents,.if cheyxouldgetmo*
I,
7ht excellency of Meehufi*
\
a^$
ny from their .Husbands^ chey would have ricli
laces of chircy or f ourcy Shillings ay ard> and they
would have neb Quoyves> Ohl Xhey think this
is rare \ now here is a thin^thac is o£ gjreat price, ia
the fight of God^ many thmgs are.of great price in
the iight of man, but not in the fight of God^ a
ibole counts a bable to be of much worth, and fo
we poor weak Spirits think our babies here to be
of much Price ,but God counts them worth nothing.
Bujc now here is that that is of great Price, and m
the fight of God it is of great Price,and it u exceed*
iiie pleafing to God, as it is in fome of your Books,
wEea God lees a man meek, faith God, here is one
that, hatlxa Jewel of greac price.. . Kings, and Prin-
ces, and Noble men, they wear Jewels fomtimes
abouc them worth a thoufand pounds : now every
Meek man and Woman that goes up and db#b, he
iw:car$ a Pearl worth a world. The world, theScrip-
ture fpeaks contemptibly of it, Lbve not the world
uor the fhincs of the world. And al the nations
of the Earth are lefs then the drop of the bucket,
but faith God,, here is aJeweL a Pearl that is of
much worth, and God is a Skilful Lapidary, he
juiows the worth of them. If we fee a ftone
that it otmach^orth in the fight of a cunning Lapi-
dary, we think ir worth much, youufe to fay of a
friend that comes to fee you. Oh! That 1 knew
wiii^t you Love, if another fees you put a high price
upon fuch^ thing, if he loves you, he wil certainly
[let you have it, now would you know what God
Loves, what he prizes? He Loves and prizes a
mcelcSpirit above amy ihiug^ Q Let hi'm have what
he.I^ves..
Seventhly, And a Seaventh particular is^ this>
That it it a fruit of eleftion , an evidence of
aiir elcftlEerfpn, of a. man pt woman that
elcfted by God. it it not an atg^ment of
^u
Theexceuencji ofSfteh^fi*
K m
^cltSt man or wcman becaufe they have fo
(much in rhe World, fo much coming in yearly^ fo
much authority, but the Lord doth manifeft to al
the World, that he hath feparated flxch from al
ererntty to honour fuch^ a man chat hach a meek
Spirit, that when he looks upon a piece of Glay,
, that he would make fuch a man of, he faid, weU,
I this will make a Veffel of honor coall eternity,
and that is plain from that Text in Collof. 3. la.
Vut on therefore^ of the ekU of g&d, Hoty^ and OJe-
lo^ed, Vovoels of^Mercy, %indnifi, "Humbtemfi ef
mind, ^Meekp^^ long fufferim forbearing Me another^
andforgmng one another^ n any man have a auarrtl \
againfianyy even a$Cbrtfk forgave you^ foaifodoye.
And above alt thefe tbingf put on cbartty, wbicb it
the horfdu^perfeUnep. i/ind let tfje peace of Q&d ruk
inyourlieartfy &c. And do this now as the elcft
of God, putonas^theeleaiof God, Holy andbe^
loved, as if he Ihould fay, you are godly, and how
fhal ic be manifeft^ How flial you »rry your felst»
as the eleft of God, but only by this, potting oq the
Bowels of Mercy, Ktndnefs, HumWenefsofmiiKHl
Meeknefs, lone fuffering, forbeviiig one another? I
Herfe is an evidence of one that is the elea of Go^t
and will you lofc the comfort of this evidence ca
fatisfieyourfelvesinafuUenfrowardfeJ N0M»«
vel that you are fill of fears and doubts in your fyh
wardnefs, andpaffion, andfullenfit: ifyoawottid
deliver your felves from doubts aqd fears aadhate
further evidence of youreleftion, be of meek and
quiet Spirits.
•« •
CHA?.\
^mnifu m4det§ ^^Mt^wfi, '■ : 3 4/
^«^l»^"^"^*WW*
•<^«
i«4'**t«>Mr«<«i*«*>##*t.***#i|t#«#:f^
i •*
CHAP. CXIi
^^ They ,49m ^mP^i<*il^ 0^^ $\Oiherf.
-" '' fJ^ .-.^J
-cli* Stapmre chat fo jntny .«iicfkl]i«DC ,p.comi(es if
<&mU tttto at ca this, iindrIJM>M;in £eKi4g ^%(<
iMibse youi tc will kgage ypur 'l$«9m;ro aMedc
Md'jv^qptitic <fplek, lkMWty«llitbtCA»?)Ch4|^iaiM
^reii>ha1ie* pronife Hudleb^fi), fiRfl ip^kod v{^l^
was a Maek^naafiandSoUfwcable p^itiip $£if ^c, ^
the 26. verfe. 7)&e ^eek,}hS %aXt and he fitijpid,
\yiniw.t «teppajr jpaoj^k* yOiaai^ cifl\^ am
j^
^fPrmifis made iv Meth^fi.
j the Lord rebukes chy proud and fro ward U^^it^ foe
f he promifes the meerkihal eat andbefatis&ed^cliQa
^ art f ro^rd IkecauTe Mem 3>aft UK t^ ^lifd^cJMi
wouldeft have for chy family, now be oieck^ aod
tho^ (halt eac and Ae^faciifie^ f he meek' Aall bd
facisfied^ many rich men, they cat mope clien ctej
{^^0% .1 but chey.are u6i faUsfied bec^ufe cheyilijnp^]
noi i^t the^^^yohld; fia vi', niay lie, ckey ttmtxw a-'
way ehe dtfli iti^^h Anger, and tb foUetmefi ctt no*
*(bi9g> apd Aiew'a ^rea^ deal uf frowardw^j chac
iivde.e4 thev make' their meat bkter tachemivy^ chej
JKttp;otpijpprf^ ^affoin^is^the^orftfaucc, ydiiwil!
never t»e fatisfiedif y ou faar^ not meek fpir kt; yoir
rich men, they are not fatis/iedwhen cney liaTei^ '
buiid>^^e> whenas a poor man and woman^ thJt.
Imh this Gliriifliaii rt)eekneffy when ckey fie sria*
bletnd hay^'bttt^a diifkof Jierbijor a^piece'of bnad
pitvS^ii 6hi6aV aud fotiilcdrink^ tbeisftan hd^tb€.
yA^, rrttai gMd ittay ic^dc^faw/aadfertMjtiie
Ihe. husband) aWd rbere ts a great deale of.0r<cr«
ncfV in theimjoyment of it«^ TheSccifCWf Ukh^
^Setter it a^^AfiMT bfhtrbf vpbere:lj9wk, Amj^f^
Mux i^n^bikriA ilHfte^ririsf. ^ tf rhcTebe^bltt «4«ic«
i^fbAadi ^stt^ttM^AkLkwriaAfrnfenMAti t^
dren in alioute^ If th»e bemerkncfr aodqiiicM^
'it if iweeter than & flsaUed Oxe where k contciltiv^
^adfii^h iliiilpraife the Locd that ftekehiou.
Hxk hitfh abiiDdw^etfiweettkefi in ic,- tadtjlbiftii,
'in^idme, «$.'p> The me^tfiW be guidi mft^f^
r»Tnf,dndWeiHeAj»U$be$ead^kmm.liuk^be!m iC'
h f«cetc«dagamMdMiM,«ii£ld]«ii0lK^u]Ade»>,
4
. - ., Icewice, tliiMiieeklM. viiMUt lA
?
•md^-
f*9miffii ma^tp, yihjwejiv
wpman that I uril guide io judjgpient^p^on wil .
ryamanheadlpQg* but wouloa man be guided
JuA^BB^soii let him be of a meek Spirit. This one
enev^'iuore.wbniithen all the w^rld to a graci-
lis foul thaticQowf how to pcize a promife. Is it
liot a great priviledg for out tjQ be guided in judg-
neflTt' and coat by^theinfiuice wifdom of God^ m
all ones waics to have the wifdom of God to guide
oneJA Jod^ment^. tfaathejQial not mifcaxry in his
oonrardafiafrcs, and inward ȣiire$/he i^l not
mMbdrry in chin^ of this life andtMe life cp come :
what isr the reafon chat youthathave fcbw^rd Spi* !
rits you come libme in a paiBon ) Oh I fuchabufi*
seCi doth not fuccecd» .an4 rbjtref ore you are bo-
ward>faad you be^ of oieek i^u;k)s the Lord would
haf e guided you in }ud£eimK, a^^d ycni fhpuld'noc
have mifcarrjed in y oo/c buriacij^ yea^and cjbe meek
'ixril he teach bit way ; Chiiftcakuppnu»colearne
nedcnafs, and if you learn this meeknels^ then the
Lord hath, inga^ed bimfetf cp ceach you his way«
lyoa^emaaytjmes: iaaftr^c, and, yoii come to
your acquaintance and 6:ien4s^ and ypu fay> Oh !
what ihall*da> what Aalye do? lecthac be the
firft thing, quiet. your own be^rcs^a^d then the Lord
bath promi&dtot^ch you his way^ yoQ ihal have
sBauy comerinjging;jcheis hands^ ^omje damoring
ander3^inf4 Ohi whatihaJl tdpnp\vTTHac'is tbe\
counfelchat.I would ^veyoUj,6rft ojjxx^t youVheart,
and then improve this prpmiije.^ Lord thou haft
rr^imiled, thatthemeek c>pu wi^k teach thy way,
am Bdwtin aitrak^ a&d I dejirecp wait upon thee
La mieekheft, I.«tidc^t:h4ne tJiyya^ and chey chax
b^e mtak^piikfc^ imaks ^ q^.ft ipa but ctiey JiaVe
ftwuidthiaprdmife^nQade .good.cp them^ that is the
Cecnadpr^diifei' And.rkea;Che t^r(|[proa.i^e is chat
^fo ^rmiftfnmiit^Meikml^.
\
\ pact. * The^r ftat hav< f^^ >biitidUaceo£ pt«i«
ami delight (hemffelvei^ itKhe* atomdince of pt»M^
they fliarl haya cbe^tiftli^ and infasrit eke t«alk
Ajtd t^k prdskffe i^ttf&mova remadnbieirtiMi^ to
a retveMTi^g of ill ih eM new TeA aoMoi. ; ChrUti
i Secmon udoii the Mouati faith rhaciife mmk
{eth imltedaluiid<;r ic<| iMhat cam-a man drftre
'^hen f (y beblefltd ?; K^mt Gkfiflr in cba ^^ ^i
'there bdteckdiif lif' It^enl beauciMc^ ami'
I who arr bte^Tcd, aad faith, QlfeJ^ annate
[an4 cheo tbrxi in ihe]^-eaiifes;an<ia diftmft.afaaag
rit-ibeeJtrth, the rttfail»« noc oucKiflw So dial
uudbr cheXa^^, ahdiiadflTCbc €i»ipcil^ ddfii&tte
bleffihg of the if\6ekv thay 4al inhedc ch^ earcli.
There i^as i&dbtdf m tha^imes (>^iha Law inazqi ^km^
m ferf pi: outward bleflhig^, rhac war a. pKCi^tar
eoveiiaDtjfojefo^makeacx^eftioaic vaa, aJiaR^
^ar Cc venaut tfaac 6od luadt with the feof k^ a€
thejewietyphei^ was lio^only cbe cowanr c^wsoaia
chat God ma^e wtch ^damkk Paradifr, aDd.ahr
Covenant of 6ncei buc there ^(Pas^^aaodisr Gov9»
tiadt, a fpecialfGbyeaaiu tff Woctiat^ a&ac GmA
iw^nld bliC% them in tha LataA of CmsOT*
their obedience, G^wade chaaCovenaiit^ ai
giving the Law upoa Meant Sinm^^w^t eSfecmiif
that covenant, thoo^ ch$ duties oi the Law^^ dkmy
ware bound co them a9 it waa wctcJoen in tbdr beMt
>y: nature, but Che Law wag reoawsadupoir asodKr
fficntfid^ n^Ott i l^ciai cwenancjtifcLaaria Mantt
Spm^ a^^wcialcovanaw thac Go4«a(dfcaiii h iIwm '
CQhcernu^ the Land bf Canaan;^ atufcclpa sUKat*
4«rilandid!g .6f thi^i t^to^e woiM ««c •
great ^nany ctj obfe^winfr of dwCr wtmi Amhm^
miana. wc«ire«Mi*tiMNlftfiMtt4ft«&i««hniaKwA
ftom/hmadti»Me«h»»fi^
f4X we wil wiUipufy ^^n^ k, tbe Ja^ gjlven opqa
filouBC Siujh as It wa94 covemoc ^ven (D Uk^mck.
pleofcbejcwesaf i^Uefl[iagtqEK>» Acni^t SliMU im
far we arc delivered^ ^ad ihe l^w u o^en fp&b9 o(
a? iiurh a covenanc cliac was given co chem^ and
chcrefcwehUiaid^ fVebawiiMter cownanit ^fia^
$lifi»d upon better pmmifes^ yec we bav^ chc- iaiM |
coveaaAC too, a^ cJ»ey were bound co die U:tq dur |
cies a( cbe {ame ctme, and rhpug^ we are boiwKl co
cbe £f me ducjes as. chey w^re, yec hkk as ic was-giv-
en to-.them in ctie Lma oiCanaaih IcHhi* promi£?
of inheticing che eartb was given co the Jewety and
do you cliitik cbac I will aboiifli chir proc^ife } No
fatcbChrift, wbac-evcr belongrco chemlwil re-
new cliis promUej cbey* chai are meek^ cjiey fluilin-
beric cbe eaxcb in cbe cimesi^che GofpeL Von wil
,iay5 iiallcbeyijibevic? chenaeekof ^inienarecbe
readieft cabe injured^ if I puc ap aU and be io meek
asyoafpeak of^ I may quiickly be fpoiled andicKft
ajreftace^, and be abeggac, andfubieft my felf to
ev^ l^ggV^. Nov cSriljb he fqrefaw alcbil^. and
be iairft) ntM^ Ofliy b]ef&?d ve cbe meeky cbey flitiU
So CO beavenr bw ble&d^arc cbe rn^ek^ lor cbey
tail inberic cbe earrb^ as if fo be Chrill fhould fay>
cascyyoiuriel&maeklyf andcjmftine wirbaU ind
j^oii ikai lo£e nocbiag by youc Bieekfic£s) no not lA
cKis'viri^ldand mdeM i| yeu confider ic wel > GoA
jocb make tbis poonaiTe.Good.
Fisft^ MleskadCs.wilkeep men cbactbey wil not
be Suing, and La»i^iog' «$ ocb^s are^ aod bow ma«-
nynei^oCcancencioasfpisicsKbicead^ftuftibeir e-
. J^asrbj l«a w, andcCbere mealbead %U cbeif moa^>
{and4C:ift^jlift.|ude(Reii&9£ God upon ftowardfjpl-
I ^th d^cic iIioi^a<coft cliem dcar^ tbe paffioQtof
I xMWfiM^wd wmoen uofts cbetti very dearj at I
! tapiMi^ btr«ca#(>cc;, mnf miux tb» ac» l^htf^
^ ipcnd live flullinfis fw dw ta»aiutjnmg o^ cbe |-
m^
^fi
fromi/es made €9 Meekne^^
Qo%eU y ec to have^cheij; Wil m a f rOward paffioo
care aoC4 wjiat chey fpendf utilng chefe ipeechcsr^ k
0ial <oft mc a himared jpound or five Itimdr^d'
j^oluidabucIwUhavemywiL . V ,
* Secoadly^ And thea> as chey do hot fpendib fii*
tag ud lawiag with others^ lb they do act cxaf*
1 p«race ccber men againft ihtm^ matiy mea iuifcr
Hiuchinche vo]:ld> aadthey cry out, Oh^ chev are
wronged in cbe world, but fucb may chatik cnem*
felves^why d6 yoa provoke them to do yon wroag >
How Hineek map provokes not others^ and«fo lives
more quiet ly^ and doth not fuiier as others do.
ThitdWf Andfiirther, Thofe that are meekjcvc-
cy one is kept from doing them wrong more tiieii
oi;hers> if a man fee a froward mani he cares noc.
wluic te doth againft bih^:^ how he wrodgs him^ be- 1
caufe he is a froward man : but if a man be a meek
iDan^ if one hurt him, every one cnes out a^inft
it^ -what I wrong fuch a man, chat lives fo cjuieriy,
and- gencly amonlgft ^ thofe that tie hath to deal]
wicha^ ? every one cries out againft him.
- I
Fodrthiy, And then this '{tromife is made good
in this refpeft^chat tliey fiial inherit the earth, that
is, they ihaL in;oy all they haveia qutetncit, and
that ihal be better then great pofleflions^as in a difh
.of herbs, they diall h^ve more quietnels thetithofe
that have great tables^ and thereby ciiey inherit the
eatcht whereas oth t men that are froward^ xb^Y
Jhaye not theiif e of che ear ch, chough they l^ve ma- 1
ny^ things chey do not enjoy them j but now a meeic
man, Jie |iat-fa theufe of the earch^your ridimen
rkat,.havemoft> do not inherit the earth,^lKic thofe
inherit the earth that have themoft comfortable
itfe of things here in thife world
^\.. I
f " J
frmifis madftoMeekneJ?.
Fifthly, And th^n, they Aal inherit tte earth
y .t.^. ^k»f> twill Iav0 ia deal with cntat.^
this
AS thus
fthiy, ADO inco, wwy «*•* ««.•....,.— r"*~ I
way, that others vriU love to deal with thton^.
« tnusf kl^o to buy *»y ;hine, if I know t^je ij
a fer vane where Xuch a commodity is to be fold that,
islhappiih, f>SQfaftowardtempet, I wU not go
di^rc. andfhcrcfpii/y.ottr fhopkeepers think it yet
^Scb to have ferries fn^ffti. andof «urrifl|
2Sitibns» bwt novr i? a man Tuve a meek Soiriq,
itSkirhLin W5 trade, in '^^fPf,^ •*<> '»^*l 2f??S!
Sere is aman fctvanr, q^ a maid fervant, • that wij
be Kifli 4hd froward, and cannot agree jirh a-
«5^ey wil not be troubled >^Jth themj tliey lay,
Sbo^SvdWoubledyrichfuchaone? But now,
tf there^ oMof am?ck Soirit, every one wil be
?eSy ?olBteri.in hinx. anS if he (hould after go
twaJ rhev wil rather mend his wage? then let hiia
;i^ Ahd7o ii a match^. if oneb« to fboofc a wife,
5^'of32 firft quejftions he Wilask(if he be w,fc> is
Scr Ihe be^f a meek totit though little portj-
«« 5«he wil bcifUf e tomatch with fiicb a one that ts
^/meekSpUit and fo comes to inherit the eartUf
^ iS »«rv tiaveinne if he heares of an Inn, where.
fh'^rlV^eS'ahdqttiet, ¥ wil^odg th^re.
£J1S?£S tSt rhei^eople at fuch an Imi ate f ro-
5i|Sdpaffioaate.fc^il not come there. .^
^LifcitihatarewSdttotneekncifs, m^tfZw!,76«
nKi foithGod, is there one of a meek ^'e» /^
L
Vr^Mmiier (ft^a^p Whaci are
there any chat ciie up in wrath agaioft my looek
otm\ fatth Qo^p Iijril arHe co jw^q^cAt coikn
dtem, andwiil betectibleinjik^ent coFttacea.!
Aad when he .will be terrible ^1^0 them^ he will be!
ceuitforcai^ktodicmeekofrfic^rtli* And IbdiA
}^ia^<XptwrcLkyiy^h^^ i*7^ 4S. lie'
'txffdafteth uf^jtm^ becafi^ ^ tpukfd^dmm
WihegroicnL A meek bo(W you ace ready oiiGay.
thm, if 1 be meek^aod gentle, and ^at wrong tiuc!
totfa^ offer to me^ then every one will tran^Ieiqp. j
on nie, No, the Lord will cfall the wkhaed <£ wn cb -
ctliegrotind. tf ebon hare a wieked proud ipitic, jc|
'h not men fo xnnch, \i ^d^rhac 'ti&% &cs down,
Imt if thcru be a meric Spirit^ the I>ord wii iUfc cbee
SAnd fo in Vfdhnej ^49. 4- T&e Lond ju%s6 ;
ffireih hfffeo]^, f!feml heaiitifie the m§^mri^ i
atian* He will n6ton4y Cave diem, bite b$tt
'
themfoasco beauri fie them, for fait^h <Sod, ihdt
tneek fpirks are-beautifikll in mine eyes, ^iid tkac^
forelrannot but do (fhem ri^t to bcautifie rlun
withmytahation* _ :
«
And again further^ nni/it.'t9« 19* There yoo^^aae •,
iri6rherw,eeti)tom{fefDrifte^ themif,*
alfoJhdUintrea}^^jehrjoyinfheh0rdj ntfd •Jfottir
andmeanJhaU reipyce in the holy cm oflfrOA.- Wnen
yonatt troilbleaahi^Texedi tbeniedkonesftallce-
joyre, Ind the^^al inerfrafe'tliefr Joy, vAdinaeafe*
v)^hc!tr jdy in tfieLofd ; wouldeft tbouliteii joyfiil'
iilfe ?Woaldeft'ehou^i^j6yce inth^lord ? Wooldeft
rti6tt%creafe^% j;6y iii .rt^^^ ^len be of a
ineek-fpirir. ' ••.'- -^ ■ -J > ...♦. .
iAt ^L«,-L-.Iii-^ «ijM.f«ijJ.»^«' J'
fm^^^deiSUiikHi/t
■Ml
m.
Lordhach afpecial regard to men and women ot
meek fpir ics •• Qatbierj/our fehei together ^ yeoj ga
^hei together O "^hgeMk n*t defk^ y VtforiB Ofe dt
cree hrnigforlb^ hifore the day pafiat the Aaff^ befor
Ae fierce At/wer dftheLotd4oWie:iffOnyoUf uefore tbe^
Sk^ of the Lords Anger come upon you. hi if he
iiok^iayi fake heed rlut dfiy of c)ie W4f/«g(r i^
sfQsiiipgHpoiiyoM^ Mtbcc,!^^ the
ii0i(^.i^q^J9t^w4feek^che4or<jL: BHCwho^muft
fedc the Lord? Al the metk of the evch^wby^ have
wrought his judgment^ feek righceoiUhefs, feck
me^eft^ icmay be you ihalbehidmcheday^
;(h^ thirds Anger, as if the Qoly Chof&ottkf far,
Ir ther^! be any people jb rtie world that &al be* htd
w the day of the Lords Angef/ic i&al he the meek
of cb^ earths and chejre&re do j^ou fcfekxheLord*
You wU lay V tuc the, tojr^ w pr byokcd. Oh,, but
't3ie]|«ord wil be increace4 Vyi^^^ Wel^ helfore any
ropXe in the yorld;, ch6 Xord Til V^^ j^&^^ cp
iem chat (eek him t^^iaelk^r a nation^ Thoii arc
a Koward ihan or Vonian, and thou comeft to feek
liiu, the Lord wiUnoc heijar thee nor bide chec> but
ffichGocU if d^ere.^eahy inche.wor^ that (hall
be'hi^^jt inaXIJberl^en^^ there'
grea|;reft numy /other ^)^inn thatlphougbc j^d to
iet ow this grice of Mlee^els^ 1 will give you oni^
ortwomore« . . ' i
' • J
J*.
• I i . J
•• • «<
t >
1 .
t
f
t *
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CHAP. CXIL
X. Chrifip^oi apf^ntid to bawajbecud rqftfitf
&ffud>\> a/ T£v iMf^iiMhPJI ^mI in iMr
EIr ft. Another is this, that Jefus Chrift is appoin-
ted by God, defigned to this office^co have ^-
ciall regatd to meek ones^when he eomts to preadi
the GoipeU, and fo are al the minifters of the 6of-
pel, they are CO have a fpecial regard to the meek
ones when they come to preach theGofpeL InljGi.
6x. That famous place dt theProphefte ofChrift^
verfe> i. ^1^^ Spirit oflbiJjord'Qodif upon mf^ kr-j
' c4Arfe bt bath appointed me {t)Stt is Chr ift ) to preaA
good tidingt^ to whome ! Tk) the mc^ M if Chrift
mould fay when he came into the world, the farhtr
fent me into the world^and I am anointed to preach
good tidings to themeek, if there be ever a Door
meek Spirit, know that the Spirit of the Lordnith
(enc me, and I am filled with the Spirit of God to!
chit end, that I might preach goodtiibngs to the [
meek, what an excellent grace is this grace of
oieeknefs then ?
. Secondly, And then one more,and that is this, a
meek man doch intereft God hi lus caiile, he needs
not be careful at all in righting himCelfe in any
wron^ that he hath> but God ^refently rakes his
caufe mto Ids own hand, and this helps a|a]nfl any
Qij«ftion againft meeknefs. Men fay^ Why aouw
i put up wrong? I fay, theLotdj If thou oemeek^
> «
rfMlMiM*
excellent tfMeeknefe
Z71
jpcefencly makes thy caufe his own^ he comes in
and intecefts himfelf in ic. I will give you two
Teitcs itf &cri|icttre for it> one is in^(^m6fnr> i?.
9fifii9fi and Moron are Mgry.t^gainft fMo/!rA be-
caufe of che Ethiopian Woman i^nom he had mar-
ffied^ ic was cnyychac made them fpeak againft
^fts^ and they faid verfe, %. ^Hatb the Lard in-
dtedfiiken only bj Mofes I Hahhenot jMgn adfo by
m f What Aaron that was ^ofes his mother^ and
^irum his Siftert and both gracious too ? And yet
come to conteft in a bitter manner ? And what lay
they? Htth God fpoken by ^Mofesy hach he not
fjpOKen alio by us > WbA/« he hath got all the ae*
dic> hath not the Lord fpoken by us as welasby
^cfes, Well> but though ^ofis wis thus fpoken
againft by his Brother and Sifterj chat were godlyi
and eminent^ and that were in place, yet ^ofes was
very Meek for all chis^ he was not provoked, but
then marke che latter end of che a« verfe> ic i»faidi
T[be Lordbeard it, and at' che 4. Terfe> a&er the
commendation of Qiofes his nieekuef s, it is faid the
Lord fpake fuddcnly unco fMo/dr and ^ron, and
Qiiriam, con e out ye three unto che Tabernacle of
the congregation, as if God fhould fay, what is this
Meek Servant of mine wronged ? 1 will not fee him
wronged a momenr, che Lord fpake luddenly • The
beft way co have our caufe uindicatedt is co catryk
withHeeknefs, Then the Lord fpake fuddenly to
9tpfeSf %Aaron, tind^riam».JffXie'iouh all of
jous ' and Ve will tfy the caiuR^ what caufe there
i$; for Miriam, and Aaron ccK^ak t^aluft ^o/ef.
Welly laijch the Text, and th<; Lord came down m
the ClQUde^ and ftpod in che door o( the Taberna*
clr> and called vf^r^Ti: Apd ^MicJ4)tf, and cheyboth
cmmc forch, Cpmeyejforth, faichGod, and let us
£m what is a»ipft/l^/era' «nd fakli he, Iftb^bea
\
5/8
«»MM
MM*
The esiceiUrity^^f ^reknefi.
)
knon^n witd In m in 'A Vi^^ md wnll /^oi^ H»t0 bim
ina dream, ^ySer^anty!cO£e^kfkftp^pAo^
fulinatl miniTIoufe^ t^iibhUnMUi^fpeakmoMA^tk
TMytby even ^apj>air9hlj; and not in:4attpflKeAeti
and the^militude hfthehord fhdl fftbebold. Habere-
fore Am iwre ye net ^aidto f}^\^ agoing my S&^
^fant^VioCe^i Se6how€<>dh<A6r(d^/e#3 9^
chat^was the meekie:^ r»iaLnup<>to tK6 E«vH^ aflboii
as he vris wronged^ prtfTeiMj^^iw cilrch^
chough chey wottld have difgmced hiin and hindced
htm ill his work^ (rhatis the policy of Siran tooaft
afperlkrfis upon inen ti> hituier their wark}but xioar
marky God -comes audcalls theta to , accoimi, ahd
he honot^ ^M^/ the mo(e ^Jaiehtlie Lord^ bavtl
fpokenco^aJfe/Morethantdyoii? V^^^ ^ lUTe,
faich God, I^andmorechan to^anyPropheCt fori
come to a Prophet) aiid make known my miad'by
y iiion, and hy a dr earn, iut my ^Servant ^ifei he
i^faichftil inmy Hoiifejwhacever youplead igaiiA
him^ whatever afperftons you caft upon'faaii, yec
^ofis^y he is faithful in my HouTej uoco him wiill
(peak mouth tomourh, and the nmilitiide of the
Lord fiial he behold^ 1 wil Apt triift any man tobe*
hold the fimilitude of the £.ord hut only 9kfer^
wherefore then wete ye uoc a&aidcofpeakragauift
my Servant ^Mofe^ ? Such a Meek man, fiicfa a god-
ly man/uch an eminent Magiftrate ? 1^ then mndii
more my Servant fBfd^, were ye not afraid toj
ineak againfi: oM^rvanc ^Mefis \ If he vere a
fAfo/e/s « publik^ ffian^ ve w^re not to j^peak agaiiift
him, butmy.'Sorvafli^/ef, wtierefbrewereyenot
afraid to fpeakagainft my SeirvancW^r See how
Goddothmtettfthimfelfinthe ctttfe^clMiEetlMC
arepfMeekSphntci; And chen the debet Test it ki
Vfalme^'iB^ 13. verfe, You fliaUfeeiatliefofiMr|
part of che VfaJme^ ho# Vaniid was wronged by
Lovers, tt che n. vcrfe. 9tf Lmota aad
k
TUexfeitemyo^Mee^k^ g7p
tends* fland a hcf^ from my pre, and my %jn(men
^and a far ojf^ iheydlfo that feel^ after my Lite lay
fnaresforme^ WJd Mpey that fe&{ my Surffpeak^^mif"
chievom. things y and imagin deceits all Aeday'hrijg.
^ut I a^ a deaf man beard not J and I wa^ aia dumb
man that oneneth not bh ^quth. Here i$ the
Meeknefs ot Vavid^ fnark whkc Follows, Thus I
wof Of a man that hearetb not^ and inrvhofe^ou^
are no r^r^ofs^ Vorin tbef Lorddd I Wfpe, fbou
wilt bear mej Lord my Qod. I heac4 n<tf when
they fpoke fucb aii£chelvous chlogs, I cp^k qocIcc
of chem> 1 could iioc buf: ukenoripe ofcJiom} I
could not but cpmpUme co thee of cbM), buc I
heard nqc, I gave &o tevilmg imeqhes agAm, but I
commicted al to thee, thou wile hear^ <) Locd my
God. The lefs we do hear reproaches-and wrongs
that are done to us, the more wil the I^dhear^
and therefore if fo be chacyou think there be any
tl^iiJMg in Saipture, if you can lay jthe weight of your
$ouls upon Scripture for y oUr Salvation^ O medi^
utc upon thefe Scriptures that I have fliewed to you
for the cooimeodicion of this e:$Gellent Grace c^
Meeknefs, that you may come co Leartt thi^Gracr
of Meeknefs o^Chcift.
'
CHAF.
f' -
The exceiemy ifMitehiefl*
a— <^
^'
db WJLWJLhil^^iMJdJdJl
CHAR CXIlt
• • •
The ^xciUency of ^Mieekjiefi continued in ^BigU
Vartictilarfmore. i. Itkacamnncii^Qracef
2* It argue/ iti^aignammoii§ Spirit* i* IVif^
dcm. 4> it gracm^ our callii^; 5* li gvif^
advantage agaivfi an ddverjary. ,6. 7£wre n
doyly Vje of if. ?« It kgeps contimeal peace*
8/ hmakgseminetitinallotiTerifracejr*^
Here, are many other commeudacions o£ tbii
Grace of Heeknefs^ I wil but tNciefly namt
cheip chat fd we may come co the AppUcatJoa^f
the Point.
Fktky Another is this, A^eeknefs it is a mighty
convincing Grace, there is no Gsace that hgch more
poorer to convince men then the Grace of M^koeCr^
it bath a convincing power, it is almoft impodble
to ft and before the convincing power of Meeknefs,
for therebv whatever men mayfpeakagainfteoe
that is of a Meek Spirit, yet certainly their confde-
ences will be convmced and tel them, that rhey can
do what themfelves caimor, apd chat convinced!,
whenasChriftians do manifeft that they are abkco
dp what other men cannot do, then men are coo*
viucedchat there is fomepbwer in Religion, and
never cil th?n. Now when they fee them fincechcy
made profeflion of Religion, that th«fy are able to
put up more wrong then before, this eqnviocedi
them thac there-is a power in Religicm, and there is
no better way to gain men then by Heeknefs. We ,
The exceBeaty ofMethuft
38
■■ ■ m\
I
think CO gain men by giving them ai go6d as chey
biing, that will not do it. -4 h^ve read of onc^ that
railing againft<PWB|^ ofMacedon, oni of TbiUpj^
friendb would have had him to ha?e puniihed him^
for he was the Rmperour, What I faith he, will
~ ou iiifFer iuch a one to be railing upon you ? Bat
e would not liflen to his Fr iend, to ufe him harfli-
Iv and feverely^ but he fends this man divers guifts
cnat did fo rail on him, and ulech him very curte^
oufly, and within a few daies he comes to his frie^d^
and faith he, I pray tel me, what doth this man fay
of me?Ohifaith he, fpeaks the moft honorably of he
you that ever any man did. Well, faith he, you fee
theal have been a better Phyfitian then you, you
would have had me to have olixed hSm ^y punifliing
of him, by forwardnefs, but 1 have done it by
Meeknefs. This was the manner of a Heathen i jtnd
indeed, thofe that are gained this way ar^e gained
for ever. Perhapi^wben others do oppofe you,
you will be forward, ahid let forth your wrath a-
gatnftthem, and perhaps you may foe the prefent
Keep them down, yet it may be it will ftir up more
ftrife, but fup^ofe you get the vidiory to keep them
down yet it wil not gain them toyou^ but they wil
waite another opponunity to aoyou atnifcheif,
but if you gain them by Meekhefs y 6u gain thenx fbr
ever ; you may pver come one for a day, but he
chat you overcon^e will waite for another oppor-
tunity to be as bad as ever he was, but now you
have gained for ever it may be the Soul of your
Brother by your Meek carriage. So Jofipbus re*
ports of that 'jigrippUy though he was a wicked man
It is aboiic the Minteenth Book of his upon the Jews
Ahtiqincies, the Seventh Chapter* the fto^ of
^grippay chat heard one Simon a Lawyer that ipal^e
very m of htm, faid, he was a Prophase man, and
fae«nit£orbifl> and when b« came, come, faith he^
\l pray chee eel me v^hac ^ri^pa hach done f This |
[Sinion tiis induth Ivas ftopt, he i/vas able to lay
^itiothing tlien When hecome.coic» but falls down
"and d&iirespardoni and «/^^z^^ pardons hinij and
beftovres maay favorsuponlitin9:;atid|>y this gams
the man to be a freind to Bim afterwards^ ic is a
mighty convm'cing^grace, evenfo far as Heathens
have had it^ and'their^ meekneft tothis ChrlAian
meeknefs was but as aCbrillaU Upsic to a jptredom
pearte, it was but as the oueHde^.butf very cptmji^'
' cmg aniongthera, n^uch more among us. '
Secondly. An^^^^QlF fs igrace that argues a
Magnaniiiiou? and l£erpick' Spu^i^ . ^'ou know whait
thfe S'cripture^lauh; *p?at be wdt <>nj^rcomc^ tinf^^
UftroYi^er "Wdvi oife that overcome ^ ^ v^X^ . , Now ic 13
a glorious thing for-afoiildler to overcome a CMf$
but one that can overcome h*s owa pajBon is ractfe
valiam , ai||d bath a.iuore ^T^eUent Spirit rhaa 01^
tliat overc^pies^a great City. A^d io fome areacuits
tliat are more hefoicail> are h^re n^eek aodgeiKJ^
than others are/ as theUohis of a more generoi|i
Spiric then the Wolfe is : The greater any one is the
more is he of a peaceabl|: (JGfpoIition^ 8c their anggr
l^ooner paaiie()> ^^or itls enough to faldpwn befogs
amon> aLionis pacified iif }^ou£al before xr^^ boc
fi6r the Wolf and Tiger^ andc t^er bafer creaturei^
they wiltear thofe that fal down before them^ bik
meeknefs argues" a more Hagpanimous Spirit tha0
frbwardneCs dorh. . ' '
■ * , ... » • » •. ^
Thirdly/ And'befides^ it argues more wifdonte
than frowardbiels doth ^ in ^tav* 17. ^7. A maa
of a cool fpirit, as the word is> itis a place that up-
on fom«f occalipa you have hadbeforej A Mntif
underJmnMn^ iiffan excelknil J^ri^ik.h m cbe
ViffMlofacool Spirit : A Jmffm^
. 7 be txceUenCf ofl/kekHej?^
cfa^MlSpirii, your hoc Sptrics are aocmeaofun-
4^rftaiuiingj but more of mac was fpoken when we
«>pene4unco you che folly cl^c is ducovere4 in paf^-
fioa and Anger herecofore. ^
Andchen again fiuiiierj tkis grace of meeknel^,
excellency of ic'is in chis, chac in chac we do walk
worcky of our calluifii>y niaaifefting meeknefs in
our converfacion^ in che exercife of cnac srace we I
walk worthy of cheglorious calling that the Lord I
hach calledus co ; Ttiac place in ^phef. 4. che be-
gjLnning ihewe8,(b much« Ttber0f(yreVm\y tbtprifimer
oftheLordy btfeechyouy that you waUigPPorthycf the
^vocatwnvc^bermfUhyouarecalkd. NowifcheEphe-
fians fiiould fay, wherein Vanl fliould we walk
WQrchy of che vocacion wherewith we are called ?
HarkwhacfoUowesinverf. %. U^Hbatthnplinefiand
^eekpefiy withlon^pifferingy f shearing one ano^t
inUyve^ endevourmgto l(fep the unify of the Spirit in
the hond of^eace. This is co walk worthy of your
irocacion« And doth k noc become Chrift-ansco
walk worthy of their rocacioa > if you would walk
worthy of your glorious calling, it muft be in low*
iinefs and meeknefs, and long^fuiferiag, foAek^
ring one another, endevour iQg co keep cheiiniry of
the ig^vit in che bond <^ P^ace, ttiis is co walk wor^
thy of our calling^he calling of a Chriftian is a g|la*
rious calling, and ic (hould be che ftudy of al Cnri*^
ftians (o co. walk as they may walk worcby of thek
calling, 0> icis a glorious mefcy tof Godco calchee
10 be a Chriftian, and chou ndoft Labor co ^alk
worthy of this callibg 4 wichottt meeknefs, chofe
chac are of fr award Soicks^^heydtfiiooor their cal^
liug^ Ic was a prohibit ion of Alexander 4ot cwo
Chriftians chat were>wrangling pte4s|S0ft another,
he prohibices them to be called Chrlftians,rbecailfe
'ahey valkcrd fo concrary 'co che otampte of their
3 84 ^fc^ excgllencji ftf\
127 M»«*
this, a meek Spuit icis.pfie-ttu
i^dyapugf %-i»a »dv«rfacy thai
f«(;h »4v4iicage agakift his advei
];ic, by cbisiBa^aaeshecpai^sco
itfy* ^B can fi«vee b<; a^ve ttigi
v»«4uaUpeaiqh.of.p*flipMie.|i<^
gevth^m, I'willbecvcnwkhrb
£4V« done chui aod Ehus, 4u4
(ben): cruly. thcrqisawaynot c
cbeni, bMF^af%an4.»t)Qv^i;hei»i
W«hthem, thuittiPinirtW^ W
yout and.yoa-wtW(nFiV CQWa
hiQifeif tiQ^UUv co«rardkyou,
yoivfclf fiiDftiUy CQ^rtEds bw
ep^ bectei; CQ be. 4)k>tq ck^ f ^
A94l(iyoug«calyouK adffecfvrii
By ijwn chat aw Qf fK>w*pdSpi
■YWdvitbftl., y« wil*oibe 01
i^t^«ti«K«4p^eiicly£e#, w£(
W>ff4i^^Mi€aBbiic Gofi^olCc y
yaurSpicuqiiicK, and not be §
fecciSuiefs, thiiTCKcbiheiaai
iA^V. t^y caiWH vex y cm* «i
«wvK AngeryWi y<mtliMik w
yOHwiU^i^CtlHWiafftiai Uu
JbusM^y yoHE a^cf 4ocfab»ic, &
A«giy>ody» bwUyoubepati*
beiwlery«ii^ asdiytoutiayeof!!
Sixthly, AnitlMii,. iihe«3cea
' I ** r
7hetxtt^k«qi •fl^eekmfi
we cannot live among men buc we muft ufe this j
grace of meeknefs . every day^ now that which we
have fo much ufe of every cuy htchan excellency
in it. As now the Sun hath an excellency in k, hoc
only becflufe of the excellent ejfFefts ofit^ iHitbe*
caufeof the ufe chat we have of k every day^ and
fo bread and water, and other elements have an
excellency in them becaufe of the conftant need
tiiat we have: of them every day. Thei?e are fome
graces that we have not fo conftant need of the ufe
ofAemas this of meeknefs, I know not one grace
chat we have fuch a conftant need of the daily ufe ^
of it, as we have of this snice of meeknefs, only
the grace of faith,that muft fet awork al other gra^
ces i you have need of the ufe of it in refped of God,
if you come down into your family, and havetd
do with yoiu: wife, there may be failings there
wherin you wil need meeknefs. Come to your chil-
dren^ and you nave need of Meeknefs, come to your
f ervants^ and you have need tf meeknefs there^ and
if o among your neighbours, if you go to prayer you
baveneed of meelcnefs there, when you cometa
. hear the w6rd, you have need of meeknefs tbere^
I in evety holy duty, in al your bargainingSi buying
and felling, in civery thmg, if meeknefe be not
there^ every thing will mifcarry, except the heart
be poffeft with meeknefs, and therefore it is a mod ^
cxcellenr erace.
S^ericnly, It is that grace whereby men and wo*
xncn come to have fair weather ill the year long> it
is a conrfurtable rh'ng to have fair weather ^ poii-'
timie but two or three weekes togetherj and you
know rainy \freather and droppif^ weatiier is very
teifious andirkfome tottt, «hd we lay k is pi«y
Hit weithet Ihoiild do any hurt, bat hoM^ where
there^*mcekneft;nif«iily, tBei^isfair weather j
everyday a! f he Svfcefc long,- and oft the othar fide] f
js mgk ^ ^ wiiere 1 1
i^mmta^m n i ' ■ ■>!■— .^— »^»^
fer^
%vhere (here is frowardnefs and paflion, there is n& ^
fiy weather al the \<^eek loogjaadrhcriorc the fcri^
ture fees cue frowar.dneft by ^ concihual droppiogj |
iije^cont^fitions of a vcwman koi.k (ontirmal dropping \
in r^wj/,wea:fberyy/httc the raiu comes inand orops {
upOK) ^our hed and cables, and every where as vou *
fic5 It i; vejry; troublefome, Hut oh the Qcher ude,
^vhea the $uii comes, inat. che window^ <hci:e is a.
f)irc^c pleafant dwelling , this is comfortable^
Many time^ you know the Suu rifeth vctyr fair,^ but
iuainesmightily before night^'o inmaay Famili^j i
thpugh there is a great dealoC quiet neis in the mor-
ning, and there leemes to be a gteat deal •£ love
berwre^ Husband and Wife^ Farencs^ and Children, f
Mafter and Servant, yet what a ftorm is there be- j
fpre night j but now whefcihereis meeknefs, there |
jfatrweathefT contjinuesall.theweekiong, yet^ aU<J
thcyeafloAg., - 1
E^igfatly, Yea, yet further, by meeknefs we flial
grow to be eminent in al other ^races,thus you havi
^inVrav.s- 3^* T[be froward k an ahommaiionto,
the Jjfrdy hutbiffuret is, with the HAteouu Now
the oppofuioi^ oae would think fliould be thus, the.
froward is abomination to the Lord, huc.his featt
is^ic}itheMeek^ and ordinarily in the Proverbs
' it i| t tius, one oppofite evil to another^the froward
is thus, but the righteous is thus, why doth he not
lay, that the medcisthus, the reafon kthis> be-
c^iuife al righteoufinefs doth thrive in a meek fpint,
^y of a^nian ot woman that he is crul^^ thrift lanJy.
-qieekt aod al r ighteou&jdEi gowes in him^and thcic^
fpce .here rightcouihefs is put lot meeknefs^ And
m^rov^ xif.^Q. Tjbe^ tkst art of afr0»ari bfoti
f again ) areabofninanontofbtLoTd^ hutfuA a^^rt
fipri^t in tbwwMkhh Might. Now th^.oppofi-
Uioita^infllouWMTcbeeiitli^ fochai venedcJ
/-
lU txaUtiKf^MtikMp.
38r
m their yray, buc a$if the Hoi/ Ghoft ihould fay^
ic is all one to fa;^, a meek man is an upright man^
ameeRwomaa is an upright woman^ fuchas are
upr ight3 fuch as have mee)we£s, and keep buc meek-
I ncfs inthejr hearts-^ they are Gocfe delight* It if
obfervable, that when the people of 6oa were in
danger^ yoiiknowthac 9t<^/<>/nand< wereliiPt lip^
I luppafe al of you that arc acquainted with I crip
tare know the ftory> that when ^ojes his bands
were lift uplfrael prevailed^ and when fMo/arhis
hands were let down^ then AAmaUli prevailed.
Now why was not jiarons hands lift up, for Mofi^
was the Ma^rate^ and kAaren the preift^ ai)d one \
would have thought^ that «/4^ro» ihould have been
the praying man^ but it fecms when the people were
tin great unger and their deliverance was upon
[prayer^ ^ofes was the man that mult pray^ and the
reaionis becaufe fSfo/!*/ was more eminent with God
then Aaron^ and efpedally eminent in the grace of
Neeknefsj for fo if is clear. For m^Ufmb. 17.^ you
iindj thati^roM was of apeevifli froward Spirit
towards ^ojes^ but ^(jts meek, fo that ^ofes he
grew to out-ftrip rheHigb Freift his brother^ ini
meeknefs^ as many that are eminent godly meii^
that are tradefmen, they niay have a mimfter to
their brother, and they may crow more eminent
then himfelf, thus k yr^%yf\ltJMofes^ and certainly
cbofe that are more eixiinent in meeknefs, they are
more eminent in pj^ayer^
L
^9 bKjftdmentt tf.yMjufi*
CHAP. CXIV.
r
■
" The ^Afflicauon ef &e VoUrkie ef ^id^fi in
T[wo ^rand^ef. u In r^iW^ tixm tbiU waan
it : wherein thelm^dimeras iff it are remonmd^
tbe Danger tuf frotpar^fi laid opefh ^^ ^
vain reafcnf for it Angered*
V - •
•■ ^ •
1 •
WELL, I Ihtl not proceed for rhe prefeoc anjr
' further in the comeadation of the gf are of
meeknefsy what may be further fiaid^ may come in
afterwards in the application of the Point.
Now therefore, having fpentmach tiibe in open-
ing of the Grace of Mefkaefs, what it is, and the
wonderful excellency of it,^ laboriag to fee it out
an4 commend it to you, we cdhie to apply the
Point, and that in two Branches*
FiiH, InrebukipgthofeCeQ^Ciilly Chriftians)
t ha t tu:e wanting m rn j$ Gr4c< j ft itfe.of reordieAfi*
on <nd Exhortation, for many.thiogs bath oeenfaid
Applicatory already in the opening of it^ now I
ihall only fpeak ot reprehention* Chrift would
havens to Learn Meekuefs, Oi HowfewScholhcs
hath Chrift ifl the world? How few hath he in the
Church > How few Proficients (atleail) barb be
in his School ? How few are there that have taken
forth this Leffon that Chrift would'have us Learn
of him ? Little Meeknefs there is in the wcNrld, Yeaj
Aiiiong Ghf iftums, where Chrift expefteth moft.
I iuppofe by jrhat hath been opened, there is not
one but hath feen already, came to lay his other
hand upon their H^ts^ and fay. Lord, howfiu:
I have I comefliortof that Meekneft thathathbees.
amm»
i ' Jm^tkentsofMetknefi. ' agp
ODcned to me^ cbte Chr ift would have me to Learn
ofhim ? There needs many backer:} of tears of Ke-
pentance to quench the Fkecf our paiBons* O !
'/hatGod MTOfild eaufe you to fee the £ti1 of the
want of this 6rac;e> 1 have opened it very largely,
in flkewi0g> how Heeknefs moderates Anger in the
Enlefltasofitt and therefore need pot to inlarge
it BOW, but the maine thing that now is to be done,
is, to tak^ «way all the vain pleas of a froward
fpirit. It is true, y ott have ihewed what Meeknefs
^, and Che excellency of this Grace, andtheufe
of tt> fo as we cannot but be convinced that it is
chat that we fltonkl all labor for: -but that that hiih-
ders very nmch this Grace^^ it 19 the pleas rhatcar^
mil Hearts hive againft k, there is nothing more
unreafbntble than mens ffaffions, and yet nothing
chat Men and Women pleadfor more than for ftheir
paflSon, they aiie ready. to fay to Minifters ox.
Freinds> Yea> toGodhimfelf, as 7(>iMfr did when
G<x{ asked him, JmimrVofiiheki»tUta he Angry >
If ea> i do vpeU. Come to any froward fpirit and
ij^ to them> IS it wel to be angry ? DofI thou welL
Yea^ After you have beard fo much of this Grrace
ofMeekhefSi ifaoy of your neighbors fliould come
eo VMi wheoyott are in a paffioO) and fay, do yoU:
well ftUtabe-i^ this paffioh? I^rhap9> you wii he
ready to fey. Yea, I do wel, at Jmudf <fid, ntjfw k
would be- it vidft farther to exhort youtoBleek-
tas&'j, til £ h«^ caken awav th^lets andimpedt-
mtthti of chii Graee of Meeknefs^ whith are tl^e.
^^»iofmtn^Heartr. - •' .• - \
■",'..■'
b(t£ds^ risiniecheyare pftflbftaee,- lbttt« irisia
tafae^t u a ..k:>.<« «!.»» rha«r#9i1* Kim- in AfheT thin0«
Imptdimnts ofMeekfuJ^*
i««-
I
r chey make confdence, & chey hppe chey walk clofe
wicn Godi and jErequenc Gods ordinances, follcrw
che word> and prayer^ gnd fafting> may^be^aadpray
in their Families^and Clofecs^aaa other Duciet^cliey
are care&l and ionfcionable in the performance of
them, and there is notHmg thtfc God reqiares of
them that they know of but their confciences ceis
them they do what the Lord requires of chem^ oafy
this^ one thing ot paffion> that tl^^ cannot help9 and
We are ready to fay of men, 11^4 Such a man b a
very good man, but he is of 4 hafty Spinc^ a very-
gracious Woman^ but of a haftyfpir it. Truly, ic is
hard to fay of any man, Yea^ lihal fhewyoufay
andi>y, we can hardly fay, they are graciour and
yetpaflionate, but for being rery gfacipus, it can
be uid Qf no man, or no Woman, that they are
very gracious -that are in on ordtiiary way over-
come with paifion, but becaufe this is che great
plea, that it is buc in this one things they are in
other things rigb( and weU bttc in this one thing of
paifipn.
Now to anf wer this in i;his one thing, paffiook
the caufe of abundance of evil, auger,it is a complex
evil, it hath in che bowels of ic abuadaaoe €£«vil»
there is pride, and felf-Love and ftoucnefs, aad
Aubbornefs a^iainft Godj and unbelief, and^bun^
I dance of evil m the Womb of paflion, |pdtherefore
I you cannot fay, ic is one. But then, fuppofeic were
but pnei^ y0: ic isafpecial £ruic of rae Fle^cfaac
muft be mortified, mQalaAiaw^ <.,. Where die
Apoftle fpeaks of the fruits of this fleft,and the £fU
ric,hecelsusi!n'attj[yey ^tareCbri^bawcmcfU
the ^ffl}y vritb the ^eUions andlujh. You wil iw,
Whatarethe fruits of the fleflil Xbar^lMi<»-
""-ribed before at vcjffg, zo, tdoU^yjtptA^^,
\
M \
ImpgdinuHts ofhfeekfuff removed.
39 »
n
1
hatred^ ^ariancey emulatwiy vrratp, ftrife : W'tath
and ttrtfe; thcfc are the fruiccs of the flefli. Now ^
cBfychdc are Chrifts^ have crucifyed rhefleAand
che fruits thereof, certainly, where there is any
finit of the j9efh th^t is not crucified, Mf here there is
I fay, but one luft of the fiefh that is mbrtified,there
cen^wXy fucb a foul cannot haw any evidence that
tb^arein Cbrifiy tb^ that are in Chrift^ havemor-
cified che flefh with the affeftions and lufts,. that is,
aUtheaiFedrionsand lufts are mortified, he doth
HOC fay, all removed, but all mortifyed, where
the lufts^f the llefh, any one luft of the flefh re-
niainethunmortified, that ioulis not a raefiberof
Jcfus Chr ift.^ You may think it a hard truth, but
ic is a certain truth, and I fuppofe no Minifter of
Chrift but holds iri the dofirinal pare of it to be a
truth, an ^ this place in the Galathlaos doth 0iew ic,
cheyhavemo.tifyed, that is, they have been wil-
ling CO put the lufls of the flefh, to a fhameflil death
CO 4n:ucify the lufts of tlie flefh, that argues a more
jvidlenceciffpiritagainfitheluftsofthe flefh, then
Itofayj they had morc]f)^ed them; asic noted the
defperatehefs of the Pharifees hearts againfi Chrift,
that chey would not only put him to death> but cru-»
cffyhim, fo every one that is in Chrift, hach chat
deiperate hatred againft the lufts. of the flefli, that
jhe puts it to death, by the mofl cruel, andpainfiil
ancf fliamefiil death that may be^ that is another
anfwer.
t^ But f mther, you fay,this is but only in one thing,
! this prevailes you acknowlcdg : I flial now
fliewyou, what a dangerous thing it is for this one
thing CO prevail, that ic is this one thing that is the
moft oppohte in the hearc of a Chriftian, and 1 wil|
give you thefe feveral demonflrations cf it. As
1 Firft when (Srace comes into the heart of a Chri*
ftUuxi ic JDhews ttnco him his own Vilcnefs, chat is the'
I III' . • ■ .. ■■
dangerous to he without Meeknep.
i kaft ehing ic can do^ it difcover s co bim wha^ & vile^
' wrecched Oeatmre he is> a. fire-brand of HcU is
bi^«lf> aud now defer ves for ever to be caSotf&j^
cbe Lord9 and to be trstmt^ted uiu^r FoQr> tius
Gr^e do h io tke loTVtfff degree : now thsst u no-
(huig more oppofite co tki^ rhas a firowacd beatr > «
froward kearc \s a proud heart, it is from pride ibac
thou canft bear nacroftesac alL
Secondly* > The firil^ Le£fbn thae Cfirid teftdbccb
ibofetbaccometohim^ irro.deayhilnfeIf : oowif
(hon baft not learned that firft Leffon^. how canft
rhou £ay , chou haft <3race ?
Tbimlyj Grace inthemeaneft work of it^ makes
lusfeetbe'tdfimte necfd it ilaads in of^ercjr^ aod
caov this ftand wit h cha^c I Can a fro ward pafliona^e
beartagahtft tko£e that crofs thee^ ftandwixb cbe
dieep fence of i by own infinite {ieed of mercy ! Cciv
tainy, that foul that doth £6, muft needs be of a
meek 'foiri*^ and wJierever there is any Grace>
that foul doth fee this^ and is ienfible of cms«. Bir
(hefe will? likewife come in, id thd Means that we
fiiall mention aga^inft frowardneis of heart cfictr-
wards s <^ly I name rfaem n(^w, tolbew haw !»-
compatible the rtigning' paifion in mens tuattt is
withGracf.
Fourcbly^ Grace fubje<As rhe heajx to God, (be
main workof Grace is to bring men to the WUt of
God } not to make mine own Will the Ku*e of mr
A^i<»s: buttofubjeAto God^ to make iiis WiUr
(heRu!eofmy.Will^ and his Law the Ruleof id)f
Aftions : This is the genuine Work of Grace % the ,
leaft work of Grace doth this where evet ic is. Now
a^pafltoaate fpint is the moft oppofite to ckis ebac^
caabe, co che lubjedion of the foul to God^ toi
make the Will of God the Kule of his ownWitt:
when rhoii' art in thy paffion, andicowaidiSfieVH^
pec> there i^ nothing bur,. I wiU» «A( wtti Ji
'Wmmmmmmmimmm^*'^
^49^€rm tfkmithJHtJ^kmfs. 3^3
wbttttU the wti of fiod^ycmr vil y w make €o be cfae
Ride of your owvt aOioaSi cfais is' the moft oppbfite
coCodthaccanbe*
Fifthly^ Grace* whereevetr ic coisnes, makes the
Heart te favor of the Spirit of Jefus Chrift, cme
Grace comes from thefpiritofChrift, andthepe-
forefiicha ooe nAift needs favor tk the Spirit of
Jefiis Chrift> and nothing more jonpofite to the
ficaotof Jeliis Chrift> thm a feoward and paffionate
fjpirir> I am Meek, faith Chrift. and what Grace
doyouiee flonein Jefiis Chrift ( if youRead the
.Gofpel} qiore tlian Heeknefs) And therefore
Mewnefs makes theefmel Saivory4)fJei»s Chrift,
chou foielleft ranke if thou haft not Meeknefs.
«•
. 6^1 If there be Grace in thee^hen Ic brings light into
thy Soul^and giveS'Chee Heavenly Wifdom, chough
ihwheeft never fo weak ft fpohUi before, it makes
ahee«C3iild of light,and gives .thee fieavenly Wif-
4omviiUt now there is notnHig that hath more £61 ly
init than paflion;f oily appears in none more than iti
rhoCe that are paffionate^aow whmre doth thy Grace
iy all thit white i Truly «* one that is^^cions, 4ind
^pMfeiftth Reifgiori) one would wonder where rhe^
ttracelies* Yoawillfayi^lieybear the word, and
go caDiicy with Gods people, I but if Gods peo-
^tb Anger them, they are froward, and pafllonacr,
laad ihcf'MtYi I but though they 'pray, yet they
^mce fill of paffion, aiidrtfere£GQre, Ifa^JR, IwondM
mkc» th^ir Gra<^^lies, Mdchetefose ff there 1>e My
0ichem,'k is likealiStte fparkof Fite tRa gretc
.4eal of afiies^ one cbac contes in the morning to
ttakjB^iFire, Rakes in agreat deal of Aflieis, adndat
Iftft aods^a Uctle>fparke<^'F:}ri^: it may be fo
whM^i^eoffle^oa'pftaionatbinitn, thoiighm^^ *'
MM, ^tr^may^rak^; attd'rkk^i 4ndp[#rfi»M at
#ld a lirtfe fpirk ofGtiAe) 'bwruadef A ^eat <leal
I
Dan^rout to be without Mtehnepi
of A&ie$. You will notlHuilc that a dnuduni
hath any Grace, Why ihould you chink thu one
chat is drunk with paffion fhoulahare Grace i I do
Bot fay, but godl^ nien may have fome paffiou in
cheni^ hue where ic doch raigne^ there ic is hard to
difcover Grace,
And further, to ihe^te youchat ic is oppofice co
<9£ace5 that which b afpeciaLComaiendacioia of the
Gofnel in the Scripture i&chts> that it fhail makeche I
.Wolf, and the Lyon, ahdcheOxe toliedowii=co-f
get her, that plade in Ifau %• 4^ where chettnies
of the pranuie of the Gof pel is fpoken of, Wi»i
Chrifl: Iba^t come, Vejbalju4^ among the fiatwnr3
they Jhall l^edt their Swordr intit. ^lov^fharei^.^nd
iheir Spearef into pruning Vookj and TiationfoaUmt
lift up tb^ehef agdinft ^iation. i^mncUnce of
peace in the times of che GoipeL Andfothac-ocher j
Scripture where/U is faid> .Tlbr. Wolf^md ibeLuA
jhaUltedepmtoj^elbiry; ^ndf^ed ant ivi$h another j and
the hym^Baite Stra^lil^Me Oir, Thac is^ the Qot-
pel ffa^l meeken che Hearc$:of men, the difpofitioos
of men wheceever ic comes. Now if cnou Inft
Grace; the Gofpel hath prevailed in thy Hean>iad
where is it ? What h^a^ the;Gofpel <lone» if ic bach
not changed ^hy froi^ardiHearc into Meeloidbf
The Gofpel hath not had that fniic in chy Heart
if chou haft noc Meeknefs, for ic is noc only becanfe
there is fome fin in thy Heart, 6>r that Mideed loa
and Women fiiould not dP9 9l3vaies cal cheFotta-
datton into qu9ftioQ> : becauie there is fome fia>
there may he fome Grace chough fome fin tbide^
but this fin, Ifay> is the moft oppofice of any fia^
and if there be any ching whereby one may cai
Grace in ^ueftion (eiccepc ims of purpofeanddt*
reftly againQ: knowleclg )( I know nochipg wiicr^
i^a.inftnmftycalGra<»;aioceintamwftiaiib ihea
lor a FalQoaacie f reward Spiricb analghwymcbt
(ifinsfo
^oimds why ic fo a]^p|eare$y and iberefore ic may
fxStly- be-^ery fiilpiciaus whether there be any
^^pace or no wherexhere is this c<mftaQC raighing; of
ms paflion itf thofe chu^ profeft chemfelves co be
£hri(i:iaii$«
♦ PLEA. II.
I • • . • . * .
And ftitther, &ocher plea is chis^ but I am wron*
gedj aifd the caufe of my Anger> k is ;uft^ and
woiild you noc have us Angry when the caufe it juft
indeed. Now to chat I Anfwer, chat the Scripture
indeed in fomfecafesdoch bind us co-be Angry, yet
wheu' we a;re Angry with our Brother, ic would
hardly have tu Angry witb higi a tmoil in any cafe»
VBL^btMhi $. %2. Whefoever isAn^ry voith his VrO"
ther vinlhout a caufe jhaU be in danger offhe Judgment.
I bttc fOmepjffionate people will fay, I am not An*
gry wicheuc a caufe but Upon juft cauft. Ire-
^JiitmhtCf Aii^Hf \n his^i^. Chapter of Retrada*
^aSonsy henien^idns this Scripture, andfaichhe, m
Aftcidfic -Copies ill the Greek Teftament, thefe
words, WitboutCaufe^ isleftout^ and hedefcancs
tq^a the Text, faith he, we ^e noctobe Angry
with our Btmher upon any caule, but^ faith he
thofethac are Angry with fin, are not Angry with
their Brother* Anafo7er<>m, he faith, thatinan-^
^ienc 6reek Copies thdfe words are Icfc out, be-»
cwTe indefed people iHould cake heed of being Ai>-
tty with their Brother in any cafe^ chereis fomuch
danger ia the paiBon of Anger*
But I anfwer fiinher. That a fufft caufe is noc
enoi^b for a juft Anger^ chere nuy be juft caufe, j
andiyec my A^ger unjuft,cheremttft be many things ^
^gatoiaakf'aiid Anger, there muft bei»any in-
[wcdiems* ittfrmeawce« andiuft proportion,. an4
writhe enoMWg^: fSif^Y^i^^^^fS^
' gre»c foulfiy f ot xaoa .tiid Wonieii co €nmli» ctuic i
mm luftljr Aogcv* becanfo I have a juft caufe.
Therefore in ?pA»e» 78.SO. h kfaidi bemadeap^
to bh *Afiger. Now «/{riys ^Sfmtamff he£aich^chat
he weighed his Anger, chet9r4 when he is An^
he weighs his Angec^ He weighs a righc pcoponian
rohisiUiger* Indeed* as%pjs wich Apochec^xiesy
when chey ace to make a compound Qt Fhyiick of
fame chings chac ate very violei^ciatl^ek^perici-
onsyvery ftroDgtChey had need w:eigh cp a dramjChey
had need (O be accurate, chacjchey do iioc put iaoae
dram more chan thejr ^ouldj ichev may kiU aiMo,
a chey Aoirtd % and ic is boc enough foF the Asocbe*
carytofay, I put in nothing but w^iat theniyfici-
5 tn prefer ibedj I but if he piit in more tha^ brwD*
cribed^ h^jaay be guilty ol miiirderj be majtU^i
it is but two or three dcams^ l^^ ii| other cbingi ic
4pigbt have pa0SKi> but in this it may kill aAan$
and f o in this tiiou hadilr need to w<a^ thy Assets
CO make a proportion betwee4 thecauCe and cbe
Anger,
Fuitth^r, Tbouiayefttbei^aafeiisJHftj, bw vim
doft thou Judgit to beiuft ? Qoft thw jndgk cobe
juft before tl^ou art in thy pafljkm, or vben cbou
artintfaypaffion? Do you before your paffioaad-
vife and deliberate about ir, and con&dar» is cbece
caufe for mc to be Angry^ At^d hovr ht oiigbc ltf>
hcAn^y? AAdis there caufe firoai God tobeAih
gry ? Were your Judgments mia^mtA (iffbrA war
Anger rife \ Did you forbear your pailion cilyoit
wertableto Judg? Many people,, when chey are
fttrrcdup in a pamoni they wil.thtfeforeitbinkdie
caufe to be juftinr caufe tfa^.UiS Am^
they ilipuld be Angry becaofe im bijbfecv chdr.
Anger cbey- Judged ic to bejufi^ icisrtff ftUMil
■— ^— ' ■■■ . ■■ " I ^ ■ > 11 I,
f^akk ^afonsfof Anger* Anl»ered,
thac our judgment is before our paiIion> buc afcer*
wards, and chat is feldome g dd/
, . . • • • ■ ♦
Arid Further, When can a Chtiftiaii exfefrife
mercy, but when he hath ajuft caitfc it be Afigf y i
Ifche caufe were not ;uft> then you bad no objeft
for ycur mercy, now G6d cats upon you to be liier-
ciftil, to foc^ve your Btorher, it you wil never for-
gke when the caufeiSTuft, when wil you then?
i^ere its noplace for forglvenefs, therefore when
.you apprehend juftcaufe for Anger, think, is there
nor now a place for mercy, andif y ou would weigh .
thefe two when one harh done you wrong, whe- j
ther is it better to taanifeft the ^race of metcy, . or
the rfbfticm of Anger ? Which is befl^, either to
■be angry or paAonite ? Imuft be merciftil fom-
|4irmes, attdlcannever be merciful but when I am
wronged, why therefore not merciful now t
And further, Doft thou plead tboii are Angry,
bttauit thou hail juArcauiel How ofcen hath God
juft caufe CO be Angry with thee ? And yet he fhewt
mercy, but now thougfat^ie^oiufe be ;uft, yet thou
niuft look to behave thy fllf juftly in thine Anger
upon rhts^ft cauff, there can be no caufe gi^n to
0iake th?efa to be. Angry, as to make thee Ca:
againft Go^,. th?re is never any fuch juft caufe to
provoke thee to fwear, nevtr fojuftcaute to make
chcefoAngryastohinder theein thy Duty, in thy
prayer. Yea, Thdftgh there* be never to juffcauf >
as cfaouc'nfthot at the fame time go to Prayer, and
prray for them thou art Angry with, Ifav, pray4(C
them, thac God would blefs the inanifeftation o£
dttneAnger> thenthe^uftnefsof thy. Ciufe wilLnot
te fiiffictent to plead before t&e Loi dt
PLEA.
f^ain (l^afgnsfor An^tr Jnfwend,
1
PLEA, III.
«
' Thirdly, Another Pica is chi^^ 1 buc^ icit my
Nacure, lamof ahafty Naturei will anocher fay i
indeed you ceach us co be of meek and quiet Spir k9> f
ic if good it I could, be to, buc I am of a hdSy ¥U^ j
cure, i am willing to do what God w<wUl ha?e mc^ |
faiic Che Lord knjws, my Nature i$ fobafty cliaclj
ckimot tel how to help ir. This is .generally c0b I
Flea of al hafty Spirits, and fo dead for thenoicIiir»|
and their Friends^ indeed Aich a ooe is hafty of
Nature, aild fo make that a Flea for all the wicked-
nafs committed iu Faflion. ^•^
To which I anf wef, what ari^ thou hafty by Qtttce
ha ft thou a jfr oward heart naturally, chenthou iiailj
a nature th^t if abominabh to QoiL I^a^^eyOHttvmi
fcriptures before, in Vrov* 3. 32# And in Vr^^t
II. 20* Ifav, ait thcuhaily by nature? (hen kno^v^
that thcu hair a nature that is abominable co God^
and therefore do not f^fak of thy hafty nacuire by
j way of cxcufe, hutratixif^io'accufetbyfe^marefifrme
fcripturei^kh, the frowacAlteart isanabominackM?
CO the Loi d. And ag ^in, Arc thou baft^r by naciirc! \
icif not that nature that God made cheein» God^
maddcnan upright, God made, man after h*s owa
image^ like niuifjf^' and God isjlovirtowrach, u,
I the Glory rf God to be flow en wratk^ fill of mer-
cy, and kind .efs> and gent lenefs, this, is Gods na«
ture^ and God made niap accordiisg. co bis own ia^
age> c.rrainly therefore, th's nature choufpeaktft
p^^s not Gods nature, that which thou utyeftis
thy nature, is n^hing buc ihy ordinal corrufdoa^^
and tlxrefore the fcrij^re faith, mfanu i. ao^Tbei
wrach of man acconaplifheth not the r^^eoufiK&cf|
Qod, and is this any c6mend*tion ofabrancb^ cfaacj
X hath a co. rap c root } ihou ai c £r owatdi and cliy 9\
•v**^
~r ^
>«ia«-
3' malcorrtipcioa is inche ftreitgch of ic, tsehis any
leiUDg o£ the evil of che root chat ic liach a rociea
bcaochf Anifo here IS a wicked childj and this child
hath a wicked parens d )chthis leffen che evil of che .
child i And fo, here is a paffiomre man, and be i
hacbapaflioaice nacure, now for thee to fay, lam
oocoolyoccafionallyfcoward^ but I have a di(pofi«
cioB CO be firoward again, whenToev^er any occafijn it
crfferedi whac a ftrange plea k this i you would
chink it a ftrange pie ij if a chiefe ihould come before
the |udgt and cfaere he is aauftd before che judg^and
be pUads he muft have favor, and ihal f ay^ I coofefs
my Lord, che thmg is dene, bud have a naiure fo
cEI]pofed coxheevery^ chat 1 know noc what co dp,
wonUdbis be a fuftcient plea ? yes this is the plea
b^of e God> thou arc froward, and thou arc hafty ,
lotfl pafiionacc^ and it 19 thy nature fo co be. And
Co^focMttcdiet, one riuiders a mm, add when he
bachdone^ he faiiA, f^ hath 4 murderous nature,
itrhy, this is thy plea before God, Lord I hav« done
his wickedneu. and Lord, I cannot but do k eve-
y day mocq^ ana more^ it is my nature \ k it worfe
xxhama nature evill, chaa cohave a thing evUl at-
ridtBtally , as a Toad, we hat e ie becaufe it is naca-
ally povfonfisly So rhou bting fo by n^ure, ic
boulduideed be chy humiliation, the more thou
liouldfl: go and lay ic upon chy^heart^i. and fay,
lord,! luave been over cone by paflHoi^j but chou
9]?ft i have a vi£e natora, thac bach been overconie
gaimwdagaiB, aadctvercpoiebythi^vilediAenv
er. '^
Butbcfides, I have this more to fay, chat if rhou |
aft nocfainc more but nature^ ihotf (halt never go
>liea*ao, Kiaift chounoitaiDg to o/ercome chy na-
mT lfshou4>«lB(flfaGmHif man or woman, chou
cc lK»n»agaiiH madeapiffcaker of she dK ine nature,
>«he Aipaftlci^Aikiv^ every manor woman in the
tm ■■■
400
yaiu ^dfmtsfBt Jb^ Jnfifein^*
I
I world, that hach the letft i^gte^ p£ Gr<)ce^ s^'nuufe
pari;akerQ^thedrvip:e^^au\re, upw t^- div^ii^ wmi.
ture, chat P?e*^)iS| cfa^ .r^igjif^.afi^'ClHt'f aiesiB che,
heHrc» a^d cherefore to plcaid nature, kisas muck
a^ CO fay,^ that 1 am yet the Child of wtaib, /#r ky
natnrewe areaUthe Chil4ren ofppmtb^ ao Iheiisof
Perdifcio(i> aqd fia\es to.Saran^ i£choufaaft|iocfc«l^
but pature; and. therefore, Oh tjptoc ChriAiand
i)frould never inake that plea tOiiky, k is tbrariii^!
cure.
'
PLEA IV.
Fourthly, Another PjeH is tbis^ Thtti?kkfii|i
Ancicxedtothis, it i^extream difficuk, k is ejc*
cream hard to {mis by wrongs, hovcaQwedakr
we are but Flefli and Blood, we are. Flefh and
Blood, I ftiaUptit thofe cog^her, and how ace we]
able to be of fttch quiet and meek fpirtts when wc
are wronged ? .
For the Fir ft» we are but Flelltand Bloody I but
yet, you !lre reaXonable creacurit, you are not
beafts, you have ReafonKO RuleFleik aad Blood, |
you are not fle(h and Blood, as T^er», & Bca$Mfl<^i
Wolves, and Dogs are,, but fome^have iiidiFle&{
andBlood, as if they had only D^ Flefli, and
Blood.
Secondly, The Heathen were FleftandBlood,
and yet they moderated thek Anger more than!
youao, and God may bring them agaioft yEOBan-j
other day. I
Thirdly,. Are you but Flefii andBfood) you*
may makethJs an Argument aeainft ally one Anger,'
What! ShalvileFleikand^odsakefoaniicbfqpi^
on it, chatifitbe croftiaanythJtigt fly iu rbe*Fact
of God and their Brethren, ^md croft Godswiii^
What I Shal Flefii and^leod do clus? YmikaiM
- I ■ I I
^^^*'?Jf^^^^fndiiitkb>iBU{k and Blood
^^jife Oiy Gt^lj^ ttoAv, ana Argument, doth
*"'r 'vSof YouTcS/youi duft, and
^fJ<^.V5VSS*cS«%area^ -
Fl«fli«ndmoodftalRwe?c^Wff 6^
not l)« Xoj€XceU?ne,a grace w?re « """^
cole.
>. .^ • .» _ •-, ■'.*
.;»^hi.diy , ly s Tm^^^&^ "^^
b£|,dbAlicA?i«r.d&9«^J?^^«fffi
Eeaccd tl«m noc '.;Ssi^:m\ii^i^'f ''^fgij^Ky 1
!*»■
i4«taiiM«aHi^«iMnM-«iiM««M|i«»
4da P^<«» ^(^^ntforAn^ jk^ttk
, _ g^ ■■■!■ I I ^ ■■ I ■ ■ ' " *' ■ , '■' ■ ' '■■■ ^ '
migncynAiA<M««vtf!rtomey(mrpaffion, -boc
cry oDce and cwice^ tiia^«ui ^^iu |iad fo
fwtecncfe m your S^irits> thtt yva<*4lMift^ikdtt
fo much Dificuk^ almoAa)lfthew<fes-Qf ^odl iifciii
are fo, as vc fhal kt a{m:waif4t tfaeLoM Wiltki^ I
vhenwexometothe^erCe after, ^SM^mt asi^J
mA my bitrdm k Ugbt, Etren this Xotk ef Chriifclfcj
ctfre. aj veil as ^U other Yoate* ^ • -^^
Andfurrher^ you fay, k is d^fficulc^ ycNi xi
ttiore Bifiimlcy hi your ^gdr a great deatUMa
yon ihouldllo m Meekuefs. ^ ^ a nocable fpectli
aStiecai Ofal iairhije/ k h M It^ty tl«g w OMF-
fer sM beut, ^^r»,tlkm Ixkift (f fi^ h^ ^h^ la
ctxttfei ' tliat'catc^VA l>bat^hnaigy,^bac <Js«!Ue -to^ear
^ath t liis alj^aater imrdeir cd bcaif %k«lu iiie& .
eo bttt "v^dng, cfais a Heathen mkii ettm fivf-1
And if you examin your own experience yMViil
£udit« YouCaya you cannot bear wicBg icisfo
diifieal^, YaithSffufc^i ch6u U^i^bateiiardifcQl.
ty you find in bearing wron|^ ,chere^ A4nbttr4en
in the diftehmet then xnpotrtft^ upTli* wraqg, dMn
in bearhig or thie wtach; andi apppnl Poyinlti
yourexperiencci yctt<:anQOC|mc.up fticha
afceryou coxmdtb youriclVes^mifk yi^r tcM
this queftioh^ ^p'Jfe Ited ^v^ thiPWtcng,
k-not beenmoteeafieto the than <<^ ^iftctaiper nq^
own V Heart } I am perf wjided you wooid bme
found ita grtet dtearl more Mficscheli yen did m
your paffioti> for ihoitfh Ifn and WMmi arillJHii
yeildji ybcxbeyihid|:wirpa(rimUottbki^^
another tbiit ^tr uj^'%Kt>n&' dbtti aoc iad •€!•«
trouble as hetnat dont^^uc m wj^oitg>aidtl
tonfiderthis, tbeftoirardBttis.of my HMUxtfK
wrong, God knows it»' Iftel tfvett Aeal m
croubfe in cbe paitton ot^nry iiattt4lMirI#M«M
have badin tilt very wrong kfelfc ^^'- ^ -^ ^
Tbive tie vmasf oclm Pleat* A$ yon wouldeount
OK^aFooly aad ii would k«r<tea ochdrt in wicked-
ndt i£ cb^ iiaitld bo^lec ilone; for the Heart of
isuwts^letofittdoUcPleastofadsfie rheirlqftt, I
Jbjuc IcHopey^u Atl find the vanicies of c hefe pleas,
widif God w«aldbiic {bbldft thu, chat the Fig
Leaves ««y be takea away, I Hope abnadance of
goodmay oedone»andtt wlUAtrcner us to be good
Sel^Uariintfais Xdrcni* to Leacn of Chriftcobe
Meek asbe was, .
J) .1 ,.- 1 . J • - ' *
' ; CHAP. CXV.
^ •
2)jvm etkr V^tin 4%Mr ftr iNwif drr^tt vAnir
t • * I '
TO.pr«c«ed imco fom^ 9ih^ PlewcJuK. paffo-^
iPI^CA. V.
» r. ••.,';.
|?j£ihl9^» M'9'(h9f. Fka iscbis (which it ommi
litis,, gr«ajc«$ of «U> wd tbae poAontte Heucs^
chink.flHS.h»yp{Da6r(C«£Mr;€pr tlbev£eJmB«iii)i4ca,
MovokedC and if he had noc provokied me, I ftould
^^^ivl aoUNPig fiqr oeiAhopCfr «xc<eiJ^ I ^ pravi9*
I$e4>«ii41cisjcb«ir€i|)aic<hett{;hatd^ provofie mcf,
y^amoi^!ilaii)» ^^ ^.le» {hjv mnnf 9f y<3H bav4»
imfp; JMIti! (>ni»v «MlyoHb«re «U ik«x4 k « (op»»
lT.
J
^4 Wm'^^^wJQK^^^
jaowi I befeech you lay it to iieare^ nehtt I Hiall
i3y:inwByx£^nii^citothi$y aftidi fo of the othcr^
ihopeMTdamUJiutlla^ li;jhem iK>fkc<rc^ • itid lift
up y cue Qciarts; t Oi.God for. a M^fliBg upon rboi^
thcfe irtU be takesiitaway^ knd If tlkefe pl^^' be ct-
ken away dbe mouth of .chefi:owar4 U KOpr, and if
fo^^chen cbe other ufe that comeskfter for the coft-
xhaion.of aU,.to draw /our. heart$ to mee1cne&,
that wiLbe mighty preiraleac^ I cohGder whas IM^re
to anfwer for tnis of being provoked*- • - i •
Firft, There were no need of the Grace of
Meeknefsy if there were nothing i^o pfAyoke w^
we ufe tp fay^ the Devil isgoi^ i£ to be he be
pleafedj fOr you to think you are nieek^ when
you are meek only wb^ y du iure^feafed, that is no
meeknef $9 the-Devil can be meeic when he is plea*
ied, now is the time to exercife nieeknefs when
rbgi^.an; .0raviAedf; fio, chat, for thee to fay,
thou art f toward 6nly; nifada thou.:arc pro-
voked, this is as much as to fay, I am not firoward
but^when God cals me to exercife meeknefs. For
evii''Wh<^h^tt)ou.-a[rt provoked that isfheiMoopr
time to exercife meeknefs. • AG^iy min,^^ nc .
firft Vfalme^ is fatd to bringforth fruit in due feafm^
that is the excelleticy drrrue^Grace, to work ia
^ due feafon. and what is the due feafon of meekneCr,
but only when thou art oi^ovoked^ that tt^e^feaibii
6f it and every t hing is b^acit iftiJI icl its' feafonj^irid
fo wk)iAdt1^ii? eradd beibeaueijGBainib fdro4-^^ '^^
-iSdcividlf; I^isikfiMi(i£>i^^iW- taiiiaH »««,*«(
putofl'their fin to thi- tehim4ctt)n,: ^o' ^M<i^jW
themf elves aiidthiirictoWBff themlt-of di(£ir
fk1yahytt^6evkU 6ik, u^n V tenf^radoii:- ^Ir
chat are very carnali, when they have'4ofle'
yaiM f^fd/ons frrJnger Jn/mend. 405
tktf ciy oixfy Oh, this wicked Devill that tempts
them! andfiKhUQctCuch that cempc tbeni> fo they
will ever puc ic off from chemfe Ives,: and put ic up-
on another, whereas chofe that are truty grac -*
ous, and of render Ipirics, they are ever ready ro
icjiarge chemfelves to the utcernioft with any ^vill,
ye^a, chey will rather charge themfelves toonnucb,
than too lictie : and therefore you fhall find, thofe
that have tender Coni^iences, that when chey havtf
any dreadfiull injedions to evil, to ciirfe God, they
charge their own corruptions with it, and think
chat all of it arifeth from the wicked corruptions of
thete hearts, whena$ indeed, many times tliey are
no other iiijeftions than the Devil did caft into
Chrift, hehadno(inataU,atidyet theDevill caft
in (uch tenaptations tofinupon him« And fo in the
Sainrs of God, there may be fuch hideous, mon*
' ftrojus things caliin by the Devill, that are the De-
vils fins and not theirs, andyee they ate ready to.
charge their own lies with it.. Mark the difference,
fome will charge corruption with all, and others
will charge temptation wichalL A carnall hearr,
is fo far from charging his corruption wkh that
chat comes from Satan only, as he will rather free
himfeif, and difcharge his coixuptions from that
chae doth arife wholly from corruption, and from^
no other principle: though there were no temp-
caion, yet for all that, certainly, his. corruption,
would De enough to <:au£e fuch and fuch evils thac;
he doth now charc;e upon temptation. We had
need uke heed of this, iris a fubtilty of the Devill,
CO hififder th&humiliation of our hearts for fin, to
makeusbeleeve, thap it comes from temptation,!
add not from corruption; if we examine our own
hearcs we ihalj find, that ic is our corruption rather
Kban the temptation (hat doth caufe this diftemper>
OK pafldon* 1 remember :Liif2>^r in his Comment up«
MM » ^ » '
nn-.
-ti
J
CO him itx the time chac he was a Fapift • And fairb
he^ this man, he was mightily overtonie wich faili*
on> and frowardnefe^ andhewasfovexcwichnia*
ielf> hefawcheeviliof icj yec because he rhowbt
chafe rhac he lived wichal were the caufes of icj chat
they gave liini ftich occaiioas> and f o ptovoked biA
lo ]r> he refolved he would leave a U Company, gj»d
go and live in che Wildernefs^he \^duldbc ficeeftom
all cempcacion^ he choughc che chief caufe wat ftoio.
che untowardnefs of iiidi that he lived amoogj Md
that he might prevent fpaffion» ht would go 104
live alone. And livingalone in the Wiideroef^ilK
wen,t to take up fome Water jn a veffcl,andb/fowe
accident the veflel did turn afide fe f^ ilc the Wmwi,
he was in an anger againft che Teflel & took che vef-
fel 8c broke it all to pif ces^ whehh^iiadbrokdiir
al in jpieces,he besirs co thinKcimi|DOw Ifee ic i( acc
my cemptacion, but my corruption that makes ine
f iowardj now I fee when I am alone I am frowardl
I choughc when I lived among Companyj that w«
che cwfeof my frowarduefs, but now i live aloDCt
I lee my 6 owardncfs breaks out^and therefore Ifee
ic is my corrupcion, and upon chit returues again to
live whece ke did> and lo fals a ftudying co morcu
fie the corrupcions of his own heart, and acknow*
i ledgech, chac the diftemper of his pallion ctfw
J froni che evil ofbis own heart. And chough ic may
be many of your choughcs, when you liveiafiich I
family, yourhtnk,if you lived alone youlhould
bequter^crulyifGod ab not fanftiiie your bcac^
you would be fro ward wich your felves, and to-
ward wkh every Creacure that yoirhad co detl
wkhall ; and cherefore labor co pu( k upoQ ckc
corrupcton of y our own heart, :^I^a were MC cfcll
cuyed, ebough there were more provocatiow ^
cfterq ^
Fain ^cdsfer Angtr AnfwereA.
there arc, you M^oul(lnoc be fo overcome with pafli-
on as you are!
Thiidly, Another Anfwer CO cbe Plea is this, you
are not fo eafily provoked co good works^ why
areyoufoeafily provoked CO fm, and aoccogooaj
you have as ftrong means where you live to pro-
voke you CO good as you have co (m > In Icleb. la*
24* faith che Apoff le. Let tn confider one another to
frowkg to love^ and to good work^. You have fixch
meins where ycu lifve, co provoke you co love, and
cogoodworks^ now all che means where you live
in uie Miniftry of the wordj can aoc provokcy ou co
love and CO good works, ^as fome liccle occadon in
the family can provoke you co paffion : Now ac-
cufethy nearc for this, al chofe Sermons I hear (oo,
one would have choughc mighc have provoked me
to good, cheydonoc provoke n:e CO good, hue if I
come home, and any Child, or Sbrvanc, or Neigh*
box provoke me, I am provolttd co evitl, accufe
youi: heart for chis.
Fourchly, Another Anfwer is this, youfay> you
areprovoked> Is chere any chir g in the world chat
fliould provoke you co mifchief yom* felf } Ycu
cannot provoke a Bcaft co do chac, bring a bruit
beaftCQche brink of a pic, your Horfe, Are you
able wich all che blows you give him, to make htm
leap into it, efpeciaPy if there be a fire in it } And
are youfo eafily provoked to go and m^f chief your
lelvesin the fire of paffion? Can any man provoke
you CO leap itfco fire? ceitainly the paffionace fie
maiy be as greac an evil as to fall into fire. If you
fliould fee your Child fall into the fire, or your
Wife or Husbend fall into the Fire, Whac Ihrec-
king would there be in the family ? Truly there is
as great a Caufe to fhreek out, i^hen you fee. chem
fall liico a fiery paffion, for a heart fice is worfc.thai
a hearth fire a greac deal, and if you wil not be pro^
408 YMim9k4sfir Ai^er j^ii/ifered»
\
Yoked to tfaic fire, Wfajr ar:e you^o>tK? fire ofpaffi
Fithly, I have one Aafwer more, andth^t a
M Viipi^vailwic-hyoQ^mMettuin rlie.a^ocbeir>aiui
iki% is thktiy weieajdl ot^ojtt, (hop^ lie \r^^a mccftc
VMktx^ yd he was once. ovei^ofM wicb f aflnn^ audi
JiQ was cvvcr.come with paAon by being^ provofeedU
Md fur ail. chat God would not fpare htm i Ic
>}roiild ]u>t lerve <9fe|^^ chon^fuchallo-j
ly l&im Xucban excellent Sci^aMoftiod', thardui^
:the Locd.at ex^elknc Service a« any n.ao m his aige,
Rf^Tor aivy did.a more exeellenc fervice thao he ^d |
before him Do« in a It ehe time hi r he old TeftaMBcn^ :
HQMeafterhevasaroaBoHaly, dtd.Godfo«ncli:'
Service, and«a maa chac was foy^y meek m his^oQiH t
.ftantway:, and^fo&ldpmeovericome with pafflooy
'«id;y cc beJi^ once aiFercome andUhac wirh a kmd
*|ofzealfarG0d, forfoicwq^j when chrChilcbte
-ipp ai0t eftbe ^^dkj' and fo fmote the Roc4^
one. would think ic was no creac mateefj GodlMnl^
hihfi fpeak ro the Rock, and he noc^ only ^kcL ro^
T i;he.Iv>ck buc fmoce ic. What great matter is tJ^b f.
Many times, when.God would ttaye you only ipemk^
t(OyottrServants> andChildren, you fmice them-:]
God would have youlnftcuA them and y.oa fiv hl;
thejc faces: you fin in this as 9l(>/ef did, God tMbd:
him fneak.co the Roclt, and he fmote the Rock, yea,
4nd^tbev provoked Kim to this hy their ftubboni.
nefsaud rebellion, ye»3 Godhimfelf doth teftifie
that they did provoke him, in Vfahn. 106. J3* 9t-
€iiu(etbeyipro^ol{edbifjpirity fathathe j^^ J^woiW-
ftdly mitb bh lips^ They provoked him,' it was in a
I|aOlpachat'hefpaki?,yec i|ow mark, this wouldpot
fcrve.^fJsr his turn. One would think.t bar if «ny.
man might have becQ excufedi ^^er mijght bavej
tieen,excufed{ Mofei thar was the meekeit- man]
^^PW.theevici^ chv Atjf&red jTo mamy wrongs, oady
TK. ■>.«• .
" — I -
at this cime being provoked^ hefptke uoadvifedl]^ {
wichhis lip% ana imoce the Rock, aod^ec (this
is that 1 would bcifi^ it to ) the Lord would iK>t !
fpate^^fejp for this, it coft ^ofer the lofs of the
hi^efCanaan^ God would never be intreatedby
<Mdfe/ to tec faim go imothe Land of Canaan for
diiri Which was ttie^eafeft afliftion in this world
tMtt^aldbe iudii^ra Up<^ fMi^^, thdce wd$ ,no-
thH^^tf/efd^firedmore hitliis World cfaail ro g6
inttithtlAtiil vtiiandaiij andthe Lord would not
grattt thiSy bur denied^ him, and thlt -bec^aufe of
this one an gry fit/ At the 34. vtrlfe of that "Vfalme
ic is faid, Jbey an^ed Wm dtib^ wat^x of mft, fo
sbmiii»emiU vc^itb Mtrfes for iMr fai^^ Xttej did
l^roveke Wo/ex and anger him, Tf ou, ^ill iJly,
Why A^^tbey anger tae t thfey did ange£ Softly I
Mt it wintill With ^Mojear for their fates, lo ill that
fte ti^ht tt6t go hitd the LaAd of Canaan f and God
^tvesthereafoninanotrer Sicti]pturt, it is becaofe
he did not fanCtifie hhii in this. O ! conlider this,
and never plead this Plea of being ptovok«d.
They anger you, I but it may go ill with you for a* I
chat, ifthe Lord ^ill not fBate iuch a j^tecious
9«r^akit of God as <M^/ was. 1 bar wa* itot ordina-
rily paffionate, and thou art c r dinnarily paltionittf)
Wiiat ait thou i Thou arc a man of litcle uie in the
placd whertthon Itvcft^ <Mofkf i*as a thoite ttAti,
^ttt^grtateft ufe of any that lived in his tiiiie. Be-
fides you diould confider how yoil iprovoke.God
continually /and you (hould labor to be as God is
he is not upon al^out provocations fo angiy as tc
fly nbon yon, he can bear though you provoke him
Why fhouldliotyoub«arwhett ydttt fellow crea
rates piovdkt yoH t 'And that i* the atlf wer to thai
Flea of being provoked*
Hhh 2 PLEi
Ym ^Uai frr ai^er Anfwertd,
PLEA. VI.
Sixthly : Another Flea is this : I am abufed^aiid
no man like me, faith alio many froward paiEonace
people> there is never any fo aDufed as I, cercainly^
never any fuch Children as I have, never any .one
that had fuch Servants^ never any one iiich a W^ife,
or fuch a Husbaiid as I have : And this h cheordi*
nary Flea of all when any thing falls ouc to cro<$
them, they fay pr^efeaclyj that their afSidioq is
greater than ever any oiles was*
. \Now to that we anfwer ;
FIrft of atl, That it is the Pride of thy heart tl«it
xhaKcs thy. alBiftion feem to be ereater than others ^
as a proud heart ])dng ^eat it lelf, will rpake gceat
mercies f^p^ar but a little, they are AQchiag; fa
they make afflidicns to be very great,andfuch a oac
thinks it a great matter to funer any little thini!^ it
is a great matter for fuch a one as he to fuffer, ic is
thy pride, hadft thou an humble heart, thoa
wouldft Hot think it a great matter to fu&r*
Secondly : Thou thiukeft never any one fo aba*
fed as thou art j God is more abufed every day thao
thou art.
Thirdly : Thou- fayeft, Never any meets with
fuch affliaions as thou, and f o abufed as thou art i
May be thou art one of the worft tbai^liveft, and if
ihou hadft an humble heart thou woulft i^d^fo^
What 1 Doth the Lord fend luch affiidions upoa
me more than any ? The Lord fys 1 have a mare,
vile heart than another : that i^taeway of anhimwi
ble heart, to;udb k felf vorfe^chan any . and if
you do f o y ou wiu not think youlr^iftums worfe
tha^any/
\
- ».— . I ^ I ■ ■ ■ "
I Vm9kas for Angir ^nfwtrei, 411,
Ob>e£l. :Ibuc yoa will fay^ Whyfljouldmejudgl
curfdves vQorfe thin any ? We fee others are more vile
anivoid^ dtbenwe.
.Anfvo. Ibucamaomay know moce evil inhiixi-
ielfchen he can fee in another* Buc you will fay, I
;fee ochers are more wickedi I^ buc yec I may give
' a beccer Judgment upon my felf chen I can upon
^ anochep, I know whac means I have had, I knoiic
DOC what chey have had, I know whac workings of
Gods Spirit nach been upon my Hearc, Ido not
know whac hath been upon chenu Y our pr ophane
people ic may be would have been drawn> it chey
bad had the means that I have had : I do not Icnow
whac work of conf cience tl^ have had, I know
whac work of f onfcience I have had ; Now cpnfi*
dering whac work pf confciebce I have J||d^ I am
cjo aj^ravace my fms more chen any man Ming, be- 1
cauiei cannot know whac work of Confcieace hach ^
been upon any^ fo as I can in my felf, and cberefore
if I me^ wicnmore affliftion then any do, yec I am
CO lay my hand upon, my mouch, ic may be I gm
vilerji ana have a vilqr Hearc chen others h^ve*
Fourchly, Yea, Further, It may be h is becauTe
chou art more froward then others are, chacchou
meeteft with fo much more evil then others, it is
many cimes a;uft Judg^nene of Goduponmany^l
tbaccheyHial meet with Ifaimbliiig blocks accor-
dEingto their fins, becaufe thou art a froward man
che L4>rdfees thy Hearc fo vile in thy frowardnefs
and thou tendered not. Gods Glory, chereforehe P
cinders noc chy ^gpod. . There is n,q people lucbe
world> chat meet with fo naich occafion co. vex
cbem as froward people do^ therefore when thout J
[ baft chat Flea for thy felf]; that none ate fo abufed 1 1
■11 ■ ■ ~ — — — ■ ■■■. - .. I ll» II > I lli^»»—i I 1 ■ ' ■ ■ I I II
413 Vainfleufwjki^Jkpfierti.
asl, chink, ictuaybe, icis; becaufethereisaomao^
barb fuchafrowara, peeviih Heact at ihave.
Fifthlfi Ati4 further, if chou didft paCs a r ig^
judgcneniji chou wouldft find chac ocfacrs (ulfer u
muchaschoudoft. Nay more, Yea, may be^cbey
fuifter as amck by chee as chois doft by them ; ^ 1$
ordinary for people to fkfy KhtttitvtMtfUfktvat
the Family aftltfo, Yctj it may tie xhe^ fi ggfaf
mote, and that by rhrtt cfitJU tri! fliott aiBkaiv^ cO
them than they ate to thet.
Sixthly^ AndthelaftAnfwtt: rh*tlgivc for ckis
is, if thou be godly thit thus pleadeft, if it were
compatible to one that i* godly, irhic/i fsr^el
con^fi, to find one thjt is godly^cy plead for ihch
a diftemper as this, but if chou beeft godly, if God
do not lay any fore tfftiftion ut>oti thee fdt cfay fin,
then Go^oth ic for chy trial,, ahd then ttfiow, rli4t
if God iipsnds it only f6t thy Crit L, thitt thou hail
forer temptations then any one, then it iith^K: choa
fliouldeft manifeft more Grace thfii tny ottott.TlK^
Scripture, itii5Ptt^i.7* fiith, That tbelttfoi ^
ottrVaiibkmdnpredouttben^tAdj Ntfc only Our
1 Faith, bat the tryal df out Faith, thr tival ^thf
Gra<;e of meektins, mav be hiore Worth tnan Qold^
then all thyeftate, and the greater thy try a I in cby
Meeknefs, if thou overcome, thou wilt findmore
comfort then in all thy eftate, and then all cfay
comfort in all the world eta afford thee, and fo
rhou may eft make this advantage, it may be there
is n6iie hath fo mttcih uy al, 1 but, what if my
heart in thi$ tryal continue in the meekoefs of ir.
Oh I What comfort then will this be ? Do tide
yield prefeticly td'a temptation becaufe if is a gfeat
, tryal, Confider it may be God w tl help nie cbrdugh
; this tryal, aud thett \vhat joy and comfort wil there
I be tb my Soul? And how acceptable unto God will
l< it be thatlihould overcome fucha great tral as
' ' % • ■ I mm
V»hMe^f9r Angar Ai^tHd. 41a
^i» is I When tAkxanier was in great rrcmble, faich
h% now rberei$ a diknger fe fotthe ffrfrit of in
tAkxanAsTi Soif tfaece be fuch a (jreac tsyal &ow>
^kei^ is a tryal indeed to manifeft abundMce 6i
Grace, isicnoc thy glory to maQifeftabiindafice
i6£ Graodt By this means thou wik manifeil abun^
4ance of Grace, And fo much (hall ierve for thit
PLBA, vri.
•
In the Seventhpkcetbere is anotherplea, that
Men and Women h$ive, and chat tsthis. They are
'i^o ward with me, and why may ik>c I return them
HSgOMiaKhey bring ? I am nor jEroward firft^ bilt
tJbcy begin with me> and I do buc return Anger for
rJlPger, and |»^U>n for paffioh at nvoft. Kow ma-
> ny ebjnkcbac ic is^a very good Plea fw themftlves^
\^at<iftbey ff^e otfhef $ to be froward, or angry, that
TKliey- tbemore may befr^ward and Angry again»
iCfowlbcdMsiiyouccmfUierwhatlkave rofay for
\- Fkft^ TtlOB takeft a cpnte contrary courfe ca
^God in.tfafts, Iwill give you Gods way in Ancer,
I wath angry paffloiMce people, iii two Exan\ples>,
how God deals with them) that we may Learn how'
I CO deal with thofe that are paOlo^abe andfiroward
t'^th us« . One Example is in Qtnejif^ 4. i. In Gods
r dealing with C^m, tarn was a wicked man, and
bectuie-hii^ofHering was iiot actepced^ It is laid
TAHg^ wich-God^ andAitj^y with his Brother, even
f o lay violent handsixpoii bim^andMurdf r him, wel
llucmarkhuw God deals with Ctf^n, vet£e, 6..^iQi\
f^ Lardfaid wrtQCdmitVhyofftbtHi wroiib?Aftd voby]
\ mtt^ Ci^vnHnance fallen? Why art thcu Angry
l^Cam.^ And why doth thy Coantenance fall? JjFf
« - I .1 ri I ■ ' ^ ' ' ' ■ I I ■ ■ - -^^■^1 ■«^^™^
414 yainTleasfor.j^ger^molkd. \
tj^n dojh meUyfi>alPihou not k accepted ? ^And ifibcK
do^ not Wai, fin lie/at tbi^oar^ .And nMotbet
Jhill be bkdefire, an^^u fhait rule over him. See
in whac a gentle manner the Lord Ipeaks unco
Cain^ Again, wh^n Cain calked widi ^Ab^bk.
Brocbec and fhw him, the Lord came ag<lki to Ciim \
in verfej 9. and faich to him« Where if Abel Ay\
brother > See how froMrard C^fH is to God. U^bmi
l{mw h fomi my brothers kgefer\ As a firoward
Servant faitli. what know U And fee how God la*
bors to convince him at verCe, lo^Wbat bajttbom
done? Tbs voice of thy ^rother^r ^loed eryeth to
from thegroundf then indeed at length Qod comes
tohimt ^ipmtbeproundbaHj opened ber ^Moutb aad
$fjQSi art cmrfed from the ^Barth hecaufe of tby Skh
Bur a gentle way^ a Mild way God doth cake, why
is thy Countenaiice fo^ and fp^GodKeafons the caic
thuswukCtfin* Ma^ be when thou arc Angcy^tftott
wil fpeak more angrily to thy Father, or Mocher or
. I . Co thy Brocher , or Child, or perhaps thy mafter, or
Miftr is i God fpeaks gencly to Cain, when Ciwt is in
afitofpaffion, to teach us, thacwhen others are in
aficofpjffion, tofpeak gently to them, not to be
£coward with them. The other Example is rkat of
God with the prophet Joiu^^ J^HMb was one <^ cfae
moft f roward fpirited men that ever we ReadoC,.
an Angry prgphet he was^ and Jbnab was in a pe- {
viih fit when he loft the gourd infomuch ctache
would have his L^f e taken away. Firft he wm m an
Angry fit when God fpared the Gitcy, and fohis
credit ftould be loft^ in Jonah 4- a* Wmnot^m
myfayings whenlftedfrom my Comttry^ Was aoc
this my faying} He fpeaks like an Angry aiao.
Well, I faid To before i many Ao^ry projple will
havefuch an expreiBon, I faidthis bitorey Aod
yet at this very tune he ackAowIedgechGodcobef
.merctfiiiJ
|^» ^9$ jf*r Am^trlft^moyed.
9leicif^4, 4^nijkfPffidAtiger^ mtd ef great l^nefty i
andycc «c chac riii&e he is in « fie of Angfity when be
ackfiowledgech God to h< flow co Aiiger^ And now
tieC^uh, <? Lord U^ MMy vtyLif^, for it k better
f#r me to die than to liw^ He would have Godc^ke
iway hi^ Life, he was in fiich a fie of Anger^ Buc
ftowmarki the Lord conies cohim^arklfaichj Voji
bou weU to}fe Angry ? Here is all^ God doch not
?Mie ami flie in his Face^ in his wrath prefehtty^
Mat in a gemle manner^ doft chou well to be Angry i
^0 one child with aiiocber, or c ne Servant with
inaclKr, or one neighi^or with^mocher^ when you
<e one another r o be hoc with a pailioa, remember
hefe wor4s of God to Jonahs doft thou wel to be
iMTv ? Meigbbor, Friendj doft thou well to be
\ngry } Well, but for all this^ this would not do
^mh Joiui>. After wards Jonai) f el Into another fie
^Padion, T/^ IJorA prepared s gwrd /lor Jonah
obeover im VmA^ but God pro^Med a Wo^yneto
Ea$ up that gourd, andQodprepured aneafklVtnd
b^boatMponAe^ad of lom». Now Jm^wasin
ipaffionagain^ andGodUithag intoJdTi^j Voft
}j0H mfUtoh$Angrj i This is Gods way, .doft ihou
^eUcobeAngry f^^che^ourd? Mark what Jon^d^
^aith. Yea, fdon^eUto be Angry even to tJje ^ffn-x'
Dea0y* Andfoyoumayni*et with many that will
ayf itoytu, v^henyoufay to them, do you weli
ohe Angry ? Yea, They ^ illfay 1 do wcUto be
^ngry^ that is the firft Ai Twer. You fay they are
row rd with me, an 1 1 return to chem but as good
.s they brings confidcr this is a quite coarcaiy
ourfe unco God lum£df»
• • •
"Secondly, If ot' ers be paffionaxe youmuft not ;
' I cememberl mention: d this wh^nlfpakc of the
Infe fonaWenefs of Anger ) tbi ic but topour (>> I
Kotbe^ce, thoufeeft another knidlcaFirt, and/
N
thou att bound ta quench it, aftd thou thro^rdl
lOylmtoit.
1 Thirdly, The fpecal Anfwer is this, others »%
pafflpntice, it is their Di^eaie, and thou ihouldeft
pitry them. W\\t thou be Angry with thy Cl^ild,
or W ffc bccattfe they' are in a burning Fm vet ?
jThou flioijldeft rather look upoti them and pkey
thtcn. 1 rtmeraber Semca tels Vifyftrmeft he tHK
a Prince, ind when he was wrongeii Very nuic^ fe^
one in a Piflfonate ^ay, Ws friends %^ondr<Mi li©*
was fo Meektowards him : Now faith he, I WAs ifo
more Angrys than if a Blindfold^an fbould c?ei^
upon nxt, and^rtin i^OA^me, why fhould I be Ad^^ t
Truly, ^hettmebareittf^ffitt9> they areas bSdd.
fbldmen^ attd chey iron upbb^is }ihndS<Ad, aadl
ihouid' we he Aitgry ? Ko morecban as tf a Lane
mAnlhdtildftumbte and fal nppn tne, ItkNlId^be
Angry ? . It is xheir* #eaknels, ajnd therefotv tbcn
Aoald rather pray tct thcitl,' Pttan* t>e Angry laririi
them. And then I rettfembtt Vafily tea TreaciTdte
hath about Anger ,faith h«, ^vyou dtpkfitin^&rberr^
and yet ma^e ibem that ym diflu^ it in', 'Srawj^ t&
yQU? You cannot but condeinne it in "Atm^ and jet
ydn foUoPo their^ExampkitoftndfoMh t»tH} emlbiMbe
doth olhervpt^ iban hefljouldi and yet tofoBop^hk 1S»-
ample^ ibkHamoflunre^otudfkAnng.
I Fourthly, Andrhen.fiurther, this is anoi'hefaft-
fwer, if you be mild upon the paffion of others^
then they are only finfol, altbelin lies upon tbe«i,
but if vou grow to be pafflonate too, then you come
<o make their, paffion to be(;ome your fln, and w:iff%
you need none of that^ you have no need co con^
tra& the guile of the jpaw>fi of other me6^ but cImc
certainlv y oii do, when you are Angty at die MB-
on of othftrs. One is Angry with you, WeUj ni
upon that yt)u are AnorV whh hiffl« iioirtftMtdiiel
Yaik^lm /» Anger Anft
of 4II th^ others i^^x com«»apoii yoor Score and
yoii have brought the giultkiefs of your own> and
all the other m^ns Anger upon you too.
FifrhlVs And Chen thac may be another anfwer^
when will you be friends > They are fo becaufe you
iure foy anci you are fo becaufe <hey are fo^ and ac
length there will be no end. I remember Chrtfo-
fiame hath ii)ch ^ fpeech^ 4:h€y are to yeild became
c^ey have done the.wrong, iakfa he, if (hey yeilc
firft, they gee the Glory from you,* they gee rh<
Crown that yeild firft, it is as much as to fay^ le(
chem gee ^he Croiirn^ let shem yet the Glory ; ir
o^hjer things you would iiotbftte^tfO) youwouk
ec the<Slory^ and the Orbwn^ now they that ydU
rft^ they gee the Crown^ ehe Honor^ and ehc
Glory, it is nothing to yeild when others have done
it .before y op, eheyliavegot the Crown tkat yeild
iirft. •
PLEA> VIII.
Eightly^ There is another Flea to be added^ and
chat is this } Whad^lh oifaerii^ife > You fee there ij
no Body but if they be provoked they wil be paf
iioQ^iee, find cb^erefore. why ftdu^d we 1;>efoinucl
charged with this Sin }
F^|t> NowtothislAnfwer, Firft, you^feevrhai
the Text faith, youmuft l^earn of Chriftj and no
coLearnofothers, Chrift was Meek, and lowly ii
Heaccj Leax ji of Cfarift;» not of others.
ScciQflrily^ This is^folie, Gpd )iath a grcfi
jnaAy to^rwg (add I will afterwards ftew it toy 01
\ Mthfuiftfffm^td theBxanaLple^ of Meekpefs) GoM
I bath maAy:oel%effstabriBgofhi$ people jandfervan^
I ^^:f^^^tYW ffXCfiOQf j^flion, Veay^hereafter
■ that dfd ovcDTcwaecheir tAo* jat Ati»SS^
fiilot ic, whftathere ast^Difeafej cenew* vl^^^
hadn«dbjmorecarefta: m^lh^^^f^l
«id.paffibnat. I bur, you kn^^ not wh^ifSS '
tJ,c« afterwards W yumUiation, ,n^ SS?'
mcicing andbreak-ngaferwvdj. «"<* *«»o
1
^ — ■ — — — ' — ^ I i„__^
■ieanrameii(iiiiciic>fbrra£iy: 1 aii fony> ihkt is
bur thefirft parr^ btttGodlv forrov work^ 'cpea^
ta&o^y afidcaerefore were cbou tortow&iU ism th%
paflfeMtar c&oa iHottldeftj, tc would ovork aavench
ocwdeC^ Godly foirDMr is ikhcattngforrow^ itietcears
oCcro? repeoratKre have a. healing v^nie in (hem»
chey arc like the Pool oi^tbefdLi^ chey heal aU
rhafcoancincacbens f h6ie vatecs cbac comtiKOOk
Godly foorow^ they are^o6i1ieaiingiutu)^, ihey-
mllquenchchy pafltoiv: Thou (ayejl k coft cbec
(leai\ know thy pafitonrsXo much chemMeaggM^
vaced; if thou be ftill overcome ^iAk$ What t
fiialGod aiflrakechyCoaTcleiio?/. andchou CM^e. cq>
confefs^ie befote Go* andyet ihou fall lat^ ii m
the fame manner^ aodthefame. degree as much as^
rrer>IfiLy>theconfeflionofchy pa^Oion. un;o GikU
dorb aggr a we rhy paiBonJb inuckc h& a)oi^ "
Secondly, Andfurcfter, Certainly thy forv^w is
notr deep and t brought Yes, God knows Cy W
wil fay ) it is through. It is not fo thtough as t^
brtngcheedbwnbeforethcLocd, as to. make ibecJ
vile in thine owD eyes, for tbcai art woud ftill^ £6
farasthy iorcow* prevails it wrll make theevHe iOv
thiiie own eyes, and they that arc fo, will eves afc-
ter reafon tnus, WbatisicCorme to fuffct ccoi£c;$
ihatoffltfovik? \
Thirdly, And further, IFit were true forrcw it
wouldniake thee accept of xhepuniihmeftt of thine
\ thrquittes, make«hee lufferany thing ac Gods hand,
iyca, it wouldbemrrehittcctotbee^.thaa ever^thy
paflTofi was content toll to thee^i>dt he thoughts, qf
} what it coft th t, would maketh« feajjfuUior to i
rentefraiiiif agaim 1
P Fourthly, Yfta, ardi6.wouldrtake.thy paffi<)^i^
{hMre grievous than thtbcacng of. any thiog cl^>xt.|
Mtfrwortifc IttOBnimbctt Cbniffofhmct ia>a:Secmo{i,
4*^
\VMn^tUif».Aj^JuJ0irid^
dtatiuhadi about Aogeti iaiclxhe, feme of ^ou wil
fay,, you are ^roobicd for your Aoger, and yec yxni
\ cannocxiiwccomQiCy. aod cb^ XJke« But he puts tla% i
Uife^Myoli caorioic iorgi^e fuch a one chac hath;
wronged yoit9^«idi;bcJike.: but. Cijyppofe you were'
ccode oiied to be burned in tbe City, and i he fire
w«rea jrirepaflTing, andche Qbain that Should cie yjoa
flotheiu^^DandyfittveGeiff^ be jpuc into ic, yea'
weri^ condeamecl tocht^ib^r Jufl:4<;^^ 8c yoi^ inrete rea*
dy t04iie ) -Sdppole this lirei.eo^ied toyou» if you
would beveconciledtaiuich a ope cha^ hath wi ong. j
edyoti", you flutlf cape thiȣrje. 1 how utrould you '
Ain4^6themrlaui£al upon jcow k^ces^ ScacknotKledg
yt uir frtvesixady tr6 ferghratbftm.i $iow you Wi^uild
^ben<>^ctc^me yoiir (fdfeinftiipiher caXe. O ! you
^, ytu otonot iOfrercoaie^ faith .h;. Are sm. the
threacnrBgs.lnjGods ward.aaip^wfurftill fo prevail
with ycu as any death tbat^can be ? Is net Hell
t hreafcned w puniih tUs fip^ «f p«|Eon wichal } why
fit uldMH: chat pr<:vaU with you ^ So; certainly^ ^
we verefo troubled with our jpaffion ^as to make it
^i^te'giritvmis ebiiuabiiuriit^tfd iu^^|.i^> we would
"^it caui^ M Ofrcrcintf jqhq pailiQi^ /bur when we
iebftcent-eiir felves only, with ^jn£Mfing of ic in our
pray ers } (hen i( previ^s not.
A
PLEA X-
*6ut yet there ar^moilePleas, iai(b another ) if I
'^^Id'doDOthingrlihDtiliAbecounticd a fool^ that
ii^aborher great Plea chat fonM bavf> they would
^otoc fli^a^ tool/if 1 ihouldholdwy .peac?«
See how your nature doth crofs Gods : tliere is
iiothing inMc etdiravy in Scripture^ th^ co account
^n^ Folly I and Meekadfi, WiMom; ^Mie^t^d
; ^ount^ aigfer f oily ^ apd JtfamJalwri««14^i]g^^^
I
I
Fain fleas fwj^n^r Jnfa^reA '
arc C4oft by the Scripcore^ It is ordinary. SMumimx
cohavccheir Proverbs crofs co<4Pd^!c A^bi9i;)riAs^ /
good be ouc of the wot Id as. out of Fa^Oli, : . , N<|w
laichGod: Vafflyionnotyourfil^es accordmgM ihe.
I tmorUU^ And fo^ What muft we be fin^iUgi! ? Snich i Je«!
fasGhcTftr ^tVbatfmgulartbwgday&ft do'} Aniio^
CO put up vrrof^ I flioikld becounced a Fool :> r fykk
the Sccipcare^ Jingerrefis in tbe k^me ofVoolr^ and
AemfdomihatH above k fare Midlipeac€KAlei'xtkit:\
worlds Proverbs are crofs CO che Sxrripcures^ '.And
{o,HoneftyUgood> bucifaman ufe too much he
will die a oejggar« Saicb God;« QodlUfefi hatb the
^(mifeoffbifTifeandlbatwbidfif to came. Virft
l/ed^ we 4(ixmtoiie d^ ^esnm and the ndig/btifiOM^fi
tbmaf Mdimibefe tbit^fjbaUie adJkd^ , Thli^ ttci
worlds Proverbs are the ScDpnires roiKridiftiMii
■«dk| jn nothing more; I fli^U )be accotmced; a Fooi
ifl put up wrong. TbaKisthefirft>aii£wejr..
mic Secondly, Thine «wn Cobictmce will not
ceUriibee^hou artAlool^ thy ot^n CoofoienacwRill
^pbud thee icobe^wife after iftipibJMfk puc vj^
wrong, yea Godly. atsdwiCeineiKwillieetfae Grace
ofGodincbee, andaiagninfietbywifdQai^
P-LBA XL
1 'f
I but I ihall harden chem in cbeir fia, if I Aioidd
ao&Aew my felf angry^ chey witlwoNV worie and
IwoidR^yandiflvatt harden cheuindieiiifin^ i
•% ' To fhat i KQif ix^r : ' .
. ' Firft, Leave chat 60 God> chou mai^ puoiik
tkraifar wiiac (bey have done^ apdyec w itluiucp(a£^
fioa, > thauhou mayeft do co morrow, and the aeicc
•il»r aadchacw'iclioucpaffiottj ifonedeferves pi^
hiuiniehc co day, the guile remains cill co morrow^
andXchou/tfcHildtift pumflt chem^ thou maieft dak
n^mortttW^ Co the Heacbeii 4*1410. he defied hit
A
4sa
f^4m Ticds for Ai^ Mfmend
\
ifr iend richer <e puxutk hts Senraoit than he^ becadTe
fCf^hhe^ Ianiangry« I
SccoDdI)r : And further ; know, that Gods dif-
pleafiir^ agamft his foi, may as well foften hit holt
as chy ciiigcr give place to Gee's anger^ as you heard
befo0?« Leave it co God> and Gods manf^ifi^
hif ^il'pieaiure, is as powerful a meaos cofofreo Hi
heart as chy difpleafure. kis true, thy paffioa richer
har<leus them, nothing more hardens than chy paffi-
on towards theni.
PLEA XIL
^d further^ Another Flea thac fome may have
bthif : lam foon angry, yec I am ibon pleaiedi
and therefore it is not to great a matter^ I am few
angry r bud thank God, lam foon pleafed ^ifffi,
and we lay > good natures do fo. |
Now CO chat I anfwer:
Firft : Thac is a fign thj^ anger it ili|^> ifoa
flighc groimds, becaufe it isfofoonover^.beonfe
thou art angry for Uctle or nothing.
. But Secondly : A little time wherein chon art !»>
gry, tboumafftdoagrearevirthat may ftick tf
thee all the dates of tmr lifie» yet^ to all ctcnurfi
and therefore let not that be thy Plea, thatthouacc
foon angry > andf oji pleafed.
,^ Thirdly^ The evil chat chouchinkeft thou baft fioc
\ in the continuance of chy anger, th ou hail in the fi^
^encyof thy anger, and chy frequent aqgerioif
/make up as great an ev il as of long concinuaoce : As
many and frequent diftenipers of hear, tboqghkc
iihorc, may n:akeupssgreacadanflerasacov^w>^
i all Feaver i may be thou haft flaflies, and bcic^
,.4^ndthey ate very frequent', and the frequeocr ot.
I rhentmay make them dcfperate in the coa^Iu™^
jandcherdEore make noc thac thy Fiet, itot kf^
1
Fain fhas ftr Ji^er Jt^mreJL . 413
encugfa, CO (ccirmic a fin, and then undo ic agakiJ
to coxtmit it aga?0;^ and undo ic again and Wain,
this i$ dallying with Cody as in cte ot£er Pica,
iromQiiccing fm and forrowipg fpr ic^ and commit-
ting ic again, and fo forrowing for ic again, chefe are
C Jie principles chac I thougbc on £or che Fl61s*
PLEA XIIL
' Koi|V^^09emorieIwiUHanie)tHnd.ei^ac hmh been
ibeffeft before anfweredj^. an4 fql may teaveic
too : Siich a one is in the wroqg, zndvthy flKmldke I
have the vi^or^ } Why fliould I yoild co han.when
he is in the wrong } , i / /u ^
That I conceive was anfwered in the former thing;
that hath been fpoken> I tQld yoQ that hethac ^ors
itp the wrong is the ConqueLer ^ but only o^e
IhiUfi^ more^ I remember a fpe^ch that fBa|Uhairh£or
t hli« ^ch he^ Tjbat man that ov^i comes in a ftrife>
an^^ll toncehcion, ^e goes away the moft miferabk^
he U the moft miferabieman and goes away Loadaa
with the moft Gi^ and the $criptiire iaitk, 9enit
d^^offif m^ff'^wfi if thoii art pveijcOme with .the
'.^kdldn of ottic^, rl^pura^fCr: overcoaie withnevilL:
Btnf if thou oveirconie Bvill wich GoodndG^ ifawl
thou tti che Conoiierert • Well^ chas ymrhave tiie
^eateft Fleas of trowarcUnd angry fj^idts: Ifoxv/
^ V that ^pd would be in^ thefe things, chat hath
lien ahfw^t^dl^o mindr (eaionabiy \ forichat ihdeed
tl^eufe^6f the word, when che fpirit of God Jhall
dng t)ie Word of God feafonably co the hearts of
oen and women, wbenchey ftallhavemoftuie of
:fem^ when fikh Eleas come into cheic mindSf Jtiiax;
hen thele triicbs fhiil come into . th^ir mind alfoJ i :
lr 1r U.
^ : ■ ■
A^'-Exhonaum to Me^k^^^ t
^ * - rance^ Though that Fathers of our Fleft did not on .
' ly ipeakattgrily lO us,- but .correfted us, we did give
them rewrienccj As a cfaiitg iniprinced in Nature :
.nd^ it is hot fccmiy rfieretote for Children if r^e
JPathcri &i Mother fpeak in^^ify, 1 Yea, thciugh they
4o correattem,^ tofpeak^rcwardljr an4perrerX|y
-a^aiiluilt<ythe!^?J^*Hefi-t;()pediH^ if they come
to f ailirig'f]^cbe^ and rtirf es : That you herad be-
:^«,- thai Gcki wouW hivt that Child to be ftoned
-fo;t)#adhJt Bw:Childfen(Ikmldb6;£b f5ir ftpm
f half, Jtliat rboi^b their j^arents fhouid be never fq
^o%rt»di -atftcit only to fMfoceed to Angry nvords^
•btiCi tp tonfeftiofli yet they fhouM^ire themre^
?vercii» : And you thic kt6 Chi^ii^n^ that d6 pro-
fcf«<?fi^liDefs, you are to niantfeft your Godlmcfs I
in th«5J to carry yoitf felve$ wichaJ qtiietneft off
;Spiciifcefdt?e your patente 4hoi%h^xhey be paffio*
^tfacc>)^i*ycHi.' - '■.."'' '•* ^ ':' ■
|tr>A«ulcfi^9tr*anfe9i' k^ tniej • 'paffidn^ » veryuii-
^omly>i'ft Governors j ypt ic'is mote untoitriy ia
Servants than it is in them; And thetefdre you
liiay obferve what the Apoftlfe faith in Tif/2;p,
«Bx»teft 'S^iatntlr to he {Jbidtenttd thtit;0Um'^lftafi&f9
. and t« fleafe them voell in aiynhingsi not. dnfwering
dgalri: You wil fay* 1 but thcf are hatd to be
pleafed : Butis k^iet a fin againft €od > If it benot,
you are tb^Endeav^r topkafe vciur Govcriiors ih al
icijingfc, and^His i« a GoiAmtind fftmj^Gcd, is Well
ai chat y-ou fliould ndt ftetfli and; Svf^tsit : 2{ot ' Jin-
^fipiting againi Here theHohr Gfaoft meets \r irh the
ordinary I 'corrupti6ft th« therfcis in the Spirits of
Servants j lf,tbetr Governours dqdifplf afe' them in
ally cbiiigv, they :wmgiv«th^#6ra;f6rV6ird, as
g<X)da4 they brin^, eitberiffcirfWeriiig fn a prond,
violent,, and Malepart manner, or.tJtHerwife in a
Grumbling way> when (bey go ouf of their pre-
ience> they ga away Muctering ^^d. 'GtVz^iblm^
'Wfi^M^foMeeknep'^ »hm it ciucems, 425
I ■ I ' I • I • - - I "r > , I I 11, * V ' a i'»»| <i iifc HI II I— lU
of one that is f eparated for. God, for £o%i%ari$i(
fignifiesr one lepiraced,! Cbrift v^a$ a 9iia%»iuji
addto all Gods, p€*oplc arc 5N[4«|ir^|/yand tjiey jMfft'
thbft that wete typilied tjy (b^ ?^4^^^ » tb^ ^'^
of2^«mb.'thatii, All theSaimsoiQ^Kl^.chev ate!
M(fi and Women fejparis^edfocQcdy i^odbaibhi^
chem aparx for bimielf : Now God.^oi^idihaveyMi'
thithcii?ithlj?tapai:tfor>Hi|^e|£vM.i$ fo^ ofcjte
eoaiym'ap,. thac.GoiJ^hath^tfbijn^^^arc.tfiitr.iluiii-
tc\S i i iay ^ the JLord would bfH^0 y ou diifik^na M^ir
hegar ; Tbacis^ hcwouktuocb^ve youbfl Qti<^
^fiits i Imif ^ Cwcet, rtieek, a^d gewte ^imtz
Kow as chit is a Pucy tor a^l (wt^,. Xn^HmceiM^AiW
If heorXhee would appear lo^ be.aii £UA :€^.^pd,'
Xh^ inuft have Meeknela as gjBadgc of iCi ) So thcM
arc fome more , eipcfiaUy whom chw^^tcc of
BteekAcfs doch concern, there ajre ilfMTQ Xiw
cfainp chat I mtJ^d ii) chk u£e of J^s^ttaryop.
I^tu to Ihew whom more cfpcdany chifiGno^of
Meeioieis concerns^ and. ihould labors ^¥ i& ; Jyod
the Arguments cp work our heauFC^unff^ thi ^Mqek-
ll^^;^o«cher wbmc4prf^ ^4^«W^4iAll
ha^efihiJned^tKe Jpoint^ . . v _m . »/
But in the firft Place, every one of- us fhould.be
x>f Meek dj[fporitio». $us, efpeciallary : ; . , ; . . ,
Firft;: thofe that :Ar6 iofexior^ . Mmp oihers>
jOuJjr' Ihould leari^ €ln# )fiS9i^ of Kkt)bn«fsi .fe i$
.£6ta6ty in all* biftc Qigr^ 4of|itly mi.rbem».iFiro-
watdfiefsandfaifipo]^ ipcptfciy mail, liiH:ii^iM
^eac deal a^ore ipicpipely ia iwe f )|i«q iiv imHhcr.
As tbtaf, Ic^'scrufe^ ]piEM;henAWft pofl |^f oydte rb«k
ChildCr^ tb^^^b^ fMli ». is^ att^ncjotuly^tlvbog^fw
^Facber to be pafSc^acie wlchhi^Chal4>i ilit jr >;is'
^^cimcomely forcJ^eGbildcotbe pajfionace. wim
ftAie Fatbarac^ Mocbi^; Ui9leh^ S* 9* iaickctie
X
i
-raBce, fhough tha^ FarherTof our Fleih diduof ob
rwr.cc, i.iwa£ii «."«i^ raincis ui OUT t icift Oiauot OB
ly Ipeakaiigrily co us; bur-correfted ns, we did pi^e
them roWFience* As a thing iniprinced inNat^e-
■-«fi\tt icM ftot fecmiy rirtrclore forCtiiiartniftTie
rFacbci^ e* Mother fptak ingfily, : Yra, Aouph thev
-do Cflrrtarthem,^ cofpeaktrowaixIh'antlpfrTerflt
■a^aiH-uftWtheif pareHtJi- e^thllf if th,y coSe
^o<a>ling'f]peech«andcurfes: That you hcradh*.
«tr5^Th« God wouiahiVttiwr ChfJ& to bcftonS
<hae, that rbougk tKeir parents ihonid bencvcrfo
WOwWdi-atrtdtonly'to proceed to Angry words
:lw tp eor^eftiwii yw ihty fliouM gi^ rhemS
Ir?!J^Vv^y°^'^^*^^^^^*'>rt^Vth«d6pr>
fcft<3ffdlmef», you aPe to "ianfftrft yoorGodlmefi
itr thtt^ to carry youtfelves withal ohiAm^ft rf
:Sp^Eiibtfft« your paremt
^-ttipcflitftyou.- - -
i':i'mdct^'9aii'nisy ks cr
comly'iin GoTcrnbiSj yet
Siscviots chafl'it is m then
«iay obfsnre what the At
'Ejeht>t^ St-^kntf to he i^edn
and^ t« phafe them tveil in al
'O^aiti: You Wil fey, Ibi
pkafed: Bucisit-aec-alkiaj
y{>iiare tO'£ndeavoi topkc
ti^gt, «tid this ii zCwkrc
ai dhat vou ihould n'Offtea-lj
■Jip4tirtg agaiin Here the 'Hi)]
oriluiary'tornipciOA that t
Seiraatst >f,ihetr6everiKH
4Ay chidg, iheyWUl *M il
gondiai c&ey biinb, «ith*t'
Violenc, and Maleparc mai
Grumbling way, when (b<
iencc, cbey go- away Motet
,g9fk^fm'mf»}^»^!i^\pi^
4fidfo giving word for word whc|i,ijfsc^fir45ff^efi.'
jioEs di difpleafe them., Ido^adfij^e bcfvcpiftiy
Sexv^np chit: ue of.&owiiic) Snjriisjj^ i^^c^^i;^^!^
aqd yet {)i:otr5iQo4%9% '^^jy^^ ^"^^ ^^ipfWF
a$ [his u, ctUt isfvcLeerxTifU Secvancf ^(VsfK:
to Aofwer agjiin. ^ ■ _,. ■ . , ; , .:,; j ;, -j^
,^«^. You willfayi What ,
it'unfieml} and vffTvngus ?
Jiiifw. Know (he ipeiij^ li,^ J^t- b(^C<^tv.ef
you ipuft not atifww "^gifi^m.ftRifftiQa, ^'s^-'
w«id and paffi(iilatfc wa^j. , ; ...; „i v, , ^i^.,; ,„;; .,,: , ,
fionisove^, botKinyfaui:, Cj.c^'flttiflfJ.-.y^^ »«1**V
you may defir'e bvall huniiU.y; -~ —-«—', i^
tliofc that (5o5ilMtif,ijet evf^ym »^
fWUb : thMj' :^< ft .^iSBftfefiil gflj4
Vernpf ,t6 depy .t£aCjto a 5,«v4 i^
with itieeknefs, aridTmini' '"
cLerueco Reafon the daie;
they would cwr>^ of (iub^nd/uf|)^^op^
iiyt} had to dc^i|«Ji,^oi^Mcl|, WW|gSi flMioMin-
formed in fuch ahdiuch wares, Tfay,'"DO'Govrrner
chac bath any common ^eafoQcan^qenythf^ >aiucb
lefs any that pi:ote'(s'Cddlineis. ' A/ic^ tSea anochex
iff. Cweart'tW klili, rt^«-. —
tse of hisw^jrOilprTmrWtSie-Biticj^f it-
1.39 'Bx})ortAti^i\t;oy[eehup^ i/rhmitpncerns ,
~\
j^ilmeft fp^S aqicbinaea^s it (o highly by many
SimiUjtodesV, V^aim. ijj^r. TheochcConcriry moft
seeds >e t very uBfeemly tbiogt for Brethren to dwcl
tpgfscber Jirring tiA fparlif^^ as if they w^te boc Bro-
^ierii^fld Sifters^ (mt JDipfiB tod $wlne, thac were to- \
i^ttieri;V !|a^ (jen- ;f3» in ^ fheee the retfomng of
jSifo^im^ And if yau WQuld uitw your felyes to be the
Ci^^t^ of AU'aham yoia mnikto&ovikAhrabamstktf^
iff thtt,: l^re wis t CoiKeiuioa 'b^ the Serfiou of
yll^ra&cmaiid the Seryiat&j^f jL9tl, They did ootcoo-
teod them'lelvei^' '{BuiiMtb AbrahaiQ to Lott, La there
tkno jlrife I pray thee hettv em me and ibee^ and betp^een
my ^ondi'men andtBy Ibards^mm^ Vorv^t are Sre-
ttren^v Here is ArS^qieot eppugb. M&oy tisncf
tWGAQ&oFCootesittiDn.fu^ ouoy it comet fcoiB i
thei t Servthct as mqch as any tba^i' the Senraau they /
cMOoc agree together^ aDdthe$ervaots falling oat, it'
canfea tM tioveraors tQ fal oot too, as here^ the hXVLn^
0tt( of the ServaQts of Graham aoil Lon^ occafiooed
the bread betweea them. - And therefore we flipnld
take heed of that way of provacatioo, . theiefoce
Abraham comes iid thlt mild and gentle wayy Oh fitidi
be, lettherebeno^rifet JPf^y thee between me aiitfi
dbeci and yet graham be was the;h(ttf Cftqd the Eidec; ;
A9d thpugh ht CM\\%.Lotb^ Igrbthm^et Abraham was .
\
no jirife between iix forwe^r^ '^retbreni' and fo in'
bal
^ i l/nde indeed, ^i-Loi (hbuldhavc cometohimt.
dt he came to jjot and fai/l, Xpvay thee. Jet there be i
.y4^x,7. 2du There ^ehavej^^'ilory of fZUo/e/ when
he faw the Ifraelites ftnviiig one with another^ the Ten
faith. The next day he ffHvt>edbimf elf unto ti?emaitbey
ftravdy and would ^bave let them at one again^ faw^
Ss^ ye are brethren ; whydiye wrongone tc another :
owl remember the word if,. ^(f»t brethren: ye arc
Men > and therefor^ why do ye Arive one with anotfaerj
t is not buuant ti) be ftriving^I( is for pogs^ and Carts .
and/
(u y
whomit
andSwmecobe ftriving one with anocbter^ bucye
are Hen, chac were enough, do buc Confider ye are
meti, ba: puc the other. Men brethren, and yec
Arive on; vich another. Oh this is a moft unfeemly
thing ; and therefore thofe that are Joyned by the
bonds of Nature, they (hould Carry themulyes
•meekly and gently one towards another ; where
wilt thou have an intimate Friend>. if thou doeft not
iceep thy Brother that Nature hath united to thee, I
Oh, thou wilt fayj he is of acrofs difporition> and
my heart can rather live with a ItraogSr then with
hiiii, I remember Vlutanb^ in thit Treatife that
he fa^th abojt curbing of Anger^ faith he, this is Jiift
for all the world, as if a man did not care for his |
Legjbuc he would get a wooden Leg, as if that would i
dd better then hisowit natuial LegV fo thofe that I
areftethren, by Nature God hath Joyned them in
a natural way for union and murual help> and the
v/ay cfhat others come in to be a help tochee ic is but
in a Mind of Ar tfjcial way : indeeaa ftrangermay
^oiil^ in to be helpfol, i butj it is but as a wooden
Leg, and therefore you that God hath Joyned to-
gether by natural bonds, you (hould labor to be
quiet one with another, ana not to wrangle and Jar
one with another: And that's the feco&d fort«
The. Third is, Such as God hath Joynedby the
Holy Ghofts ordinance of Matriage, that in*
deed is a greater bond then the bond of Nature,
which fliew^ a nliighty power in that ordinance cf
Marriage, it is a greater bond then the Clnld being
conceined in the womb of a woxan» Marriage is a
greatet bond then any Natural bond, the ftnfteft
Natural tottdiabut between MotherahdChildibdt
llarriage is nearer then that,^ for fo the Sdipture
iaith, amannaM fotjakf Vatber and ^ori^eKand
cUuuoe umei bir Wife: Now though fr oVardnels^ be
)|.3"2 Exhortation to MeekneJ?, whofi it concerns '
11 very uq66rAl y ftill ^mong ail,.1i^k; Utikufb is lovclyl \
'but nK|ie"bnc($&!y beme^to'tiQan^^ aDd more/
I lovely is tht biher between man and wiAe , thev.lhoaU
I Walkfw^edy andlovingl]^ together, whin God by (acb
an Ordinance, of liisl .bath united tUemmruc)) & acct
way ofcomfjaiinipA^/fi they are uoit^.> abd tberdbss
fnu(ib!i^ faid m Scriprure ahooit tbn^. Wives, feeibat ye
r ever en^ your Vuf ban dj'il whexiasyob provoke y oar
f^usbands, and (peak in a frowafd way. I, appeal to
f{ thy .fbnfcience 3 Doft tfioii reyereAce toy Haftbi<aio4 ^
You wilJ&y^jH|B' doth hoe deC^bve ic^ WhccEer he]
4l^(^ deieive. Tt or nq^ yod.^re to reverence htm^ yes
t^qftHverence htm unyour^words, tod rtvcrcocc mm
I in ^our geitares^ tod tdibps^. and to your yery bepcfi*
Wm/ jj for,bv jbis oiqan^ y w- do piiof ^tpcr ^ii^ippeir
Ordinajice of u(^d^ ; God bath qitdf^M^rr iagc to uoiou,
fo; cqmmutiiboi &i loye^ for help«, fqc P^ce, foe de-
lUghi^i trid t^oufoflwhartncbe^Iiea, ^fralhrpflkiSv,
my;v^rdinance^of God. \ ^nowy that Ood will^iioi
DetFitat tVy bands^ that tbpo fiiouldft froftrtcc thai
grett Ordinance of his, /^o/e/.ktd t very Ihi^wift
woflftn that Wail) b Wife (Zipforab ) tod calkd bimi
ihimiy Ho^band^^et wedQ not retd^of ^^^I0giye|
Jber tny provoking (peecliet tfitin. And fo it fhouM be ^
^ith toe Haibtndi heflionldcofifidercbeWife tsdic
weaktr VefTely and bear very aocb : AodfoibcWiff
(hoaUtconfider of the Hosbaixl,^ ,ts one tbtc God
o^i^nds tb^fihe {hpji} Id ceycifnct • Qie m^g coaio i
tb'efitft;hetdof loferioct^ God btib pot beriotn io-
feriptcOQ4icioa ,. 4|iid tbeijcforc firowtrdnefs toiptfi-
'oo li ^^^ixqco|QQ}yJn;yopj,.w>t.Qtnl!y beteafe cif ifar
Uoiiifnt^h^^ tbti irw
nig)it|bt^io9Qiirlivfs^)bai btctefrttf the evil
comes CO the FtiQi)y*
J'OJ^ri^X t Tbcfoanhfoftof cbokthtc Aosidi^
libtaDor for the ertce of MedEiieis. is. Sncb tt God
Exhortation to Meekne/?^ whom it concemt.
bith joyoed together maoy publick Service : If there i
be any ( I fay^ that God joyns together in publick Sec* I
vice^ they (hoaid take heed that paflioo (omet not be-
tween them; they fiionld bear very much one within
notber, before they fiioald faffor any paffion to come
between thera fo at to hinder any raibl^k work. If it
be in a Town^ tbofe tbat are joyned in O^ce jtogether. j
taice heed that occafions of pafllon come not in^ and
make one draw one w^y , and another draw another
way. And fo if they be imployed flill, and riie higher
and higher in Pnblick IVfFairi of th$ StKte : but apove
alliapablickworkpfthe Church} Mtoifiers that arc
foyn^ together in any pubiick work, they ftioold take
heed efpecially* It is a irery great poiicy of the Devil^
to icek to dimnite them by ftirring up of Agents to
canie paflion to afife betwifeQ one another ^ and there-
fwi tbey above all (hould deny themfelves, and be v/iU
lii^ to bear exceeding moch ; jea, to bear any thing
but rm, rather than to make breaches by any way of
' paffion* As it is a moft. abominable thing, for any to be
•Agent for the Devit^tofeek to do it ;^fo it isa very abo*
nuotUe thing for any to give way to their paffion ; it is
|Mffiocliastofay» Let tUGodaWork lie aiide, ratbcr
tbaolwill let go any paffion. I remember Ibemifto-
clef tnd Arifiidefy, tbey were cavelling.aboQtStat< Af*
fflirs^ and bev}g fallen oat one with another before> as I
they were travelling, {aid , We have had ver^r mtny )
bccacbea between us, but let jus lay down fi our wrongs
epoo thefe Mountainsi that the tboogbts of tbofe may
not binder ss in our wofk« Sd we Aould not fuffer
paffibD to come into bindec afly mibltck Wonk*. And
To it is iikewife reported in the Hiuory of At Lounc^lpf^
Tretn y there's the example of a Venetian and a Bava-
rian Ambafiidot : They begxptofaJlftucJone wicb a-.
nodberv who ftioUid foe:fifft ; ad length tb^ Veoeiian.
A^olNtCidiyr. though be acck>o0tedhimrelf to have: the.
"^X^ fbctortation t9^Meekfiffi, »hom it concerns »
iofReUgion, I will never conccft here, I will rather
yeild t pan conceft about fuacters of Reli^ioa: So'|
}£thjkt\it ^liy thing wherein Religion is- like to •
ftiiffet^ We ftiouldbe of y^eilding dilpolicionsy and |
nfcver ftandupoH our owh.tearm$, noj never work <
WTopgsuponourownfpirics to kindle our hearts |
by any thing that we apprehend our felves at any '
time to be wronged by : Thus in publick Service.
«
And then Fifthly : Not oijly tjiofc that are 1
loyn'd'together in publick Service : but if any of:
ytmhave any opporcunity, though fingly, to do a- ;
ny good to any ^ Ob take heed that your paffioD '
come not in tahinder|;ood : I fltewed you before^ {
iJi the opening the evil eA^sof paffioui^ what a ^
deal of ^ood it hindlers : Now you that God dotJi \
\
Imploy m any Service, Take heed you db not lofe
an opportunity ofdoing good by your paflion, forj
in meetings many times>. one man may do alNW
dance of ^ood, 1 but there happens a word in the |
I meeting that he is offended with^ and* he takes it ill,
anduDon that, one wopd happens upon, another^
and all the opportunity of doing good is hindred,
and for (hat we have a notable example of our S^
vior Chrift in John 4* when the woman of Smi^tus I
fpoke in a fcorning way, 1 wonder, hew you fhouUL \
offertooj^waterofmethat am a Samaritan^ Y^^
are fo ftrift and precife ) What doth Chriil fav } |
IfAoubad^jikiumntbfffftof^odf andmbo it k mat]
faith unto tbeeMve me toitmkjt Hnm would^ hanre
lfd(jfhimanahep^ai$ld^have'ghmitbeelM p^ol^.
If Chrift had been aspalBonate as flitejhe might have
loft a Soul i he would have laid, what a ragged dif«
position are you of, It^s tnie^ you are Saouzitaiis,
and wicked Idolatej^s, and you do dderve tharl
none that have any humanky or Reli^oa ihoald^
have any thing to do wkb you; but that waaldi
J
Exhortation to Meeknefy whom it concerns. 435
have {jpoiled all, and therefore Chcifiracher forgect
his water, dnd her paflibn, and fpeaks in a greai:
deal4>fGencleneis^ and fo eels the Woman of the
wacer of life, chat he was willing ( nocwichftan-
ding fliee denied him a Cup of cold wacer ) co have
given unco her. . pnetha^ goe$ a fifliing, or fowling
bow (till he will be, and low, creeping he will go,
and lie down if it be upon che very ground^ chat he
hiay cacch che Foul^ when he goes co fhooc a Fowl
be doth not go making a deal of cluccer and noife^
but goes as iiofcly as ever he can, io as cherc ftiould
DOC be the leaft noiie^ made. So when we are abouc
Miuing of Souls We fliould he willing co- bow our
telves, and CO go wich all the quiernefs and gende-
nefs chat poilibly we can for the doing good unto'
others. |
TheSixtfortis: Such as find themf elves prone .
I by nature to be paflionate, they (hould above all '
' labor for Meeknef s^ the more we are pront unto a- !
Dy fin, the more we ihould labor againft that fin, '
ligp me ( fiiith Vofuid VfkL i j. 23. ) from mine
anmlmquityy ther^ are fome fins that our natural!
Confticutions puts us upon.more than others, now :
where there is Grace, there will ever bea laboring
againft that fin more than other : and this is a fpct- j
cial fign of true Grace, If thou findeft this, that
thou art carefiiU to examine thy heart and life, *
What fiais it that I am moft prone unto ? Some
will find Luftsj fomePafitons, fome worldlinefs^ ^
and ibme iluggiihnefs, and fome one, and fomie
another, but where there is true Grace; there is la« |
boringa^ainft that finabove al : Therefore if thou
bceft of a froward nature, then know it is the work
that Godxequires thee to labor againft^ that fin ra-
cber than againft another, others are not fo bound
CO this Duty as thou arrj thou art to go into Cl^rifts
School to learn chat Duty rather than any. If thou
-~1
I
A'iS Meeknep, vh$tft it concerns.
fccfjJam^nCftikhthe Holy Ghoft <Pnw;. 23. iii,3- )
mvento thine of petite, when tboufttteftun^ a filler y
I trirt thy kjafe to wy- TLhroah Anochfer maa needs not
1 be fofcvcre that is hoe fo incHn'd to be Overcome
wich inordinate ledciiag. \AndfooEhers> that are of
\7eak bodiesi that a Clip of Wiiie vnll quickly
overcome chem,thcy arebotuid inCorifcience co be
ihe more, watdjtful over cBemfelvek beriiufe of chcS
Weakne^^. Hiid <£o* are thou chiac arc fo prone co
(his fiu of patfidn. asioraa^ Hen and Women tha;
hfiU(eDifeafe»offauicitigfics^ they will becarefiili
to carry fotnecbing aboux: thenri^ help them, that if
they feel afit commg lipbnthem/' they rtay be re-
leeved^ andfo youchac h4v^ fucli experienced chat
yop have bin fo often overcome Virh paflion^above
all people youfhould carry that with youchacmay
belp^^QU4g4inftthkCi& ^wheivit is readycocorntdp*
.7^ A S^v^nth fort of People 4hat fliould be careful
of paOTioO, iS|. Sucbasai^in inan affiled Condid*
cn|.£v<^ia$:areuf^der affliftik>iib»afiy way, And there*
Ipi;^ the; Hebrewi have the fame word chat fignifid
AiAl Aed and Meekntfs^ Meekoefs and AfflidioA j
they exprefi by the lame wotdjnorinc thereby that
j when God doth afflra Us it is that he may Meeken
us, fndci3e:ti;urh is^the Lord harh feeAthac we have
had rugged fjpirics one towards another, and have
* bin read) to beftdving one with another, and coo-
tending Sc brabiing one with another. O ! what lit-
tle agreen^en^hiacti ciiexi&bedh in thofe pUces where
I the ;L6rd Mffe.^keptiihe Adverftriei from people,
th^retli^y have beei> ready to|>«fecute one anocner:
Theref 01 e it; \% juft with the^Lord to bring us yet lo-
wer, ^ndtKe truth is. fince there hath been lately
fuch,Coi)(;en(ioQifron[Vvariery of bpintoiis. & fuoi j
I Uiuernefs.Qf fpirit together wftfr che Terence m J
r - I I '
Meehiep^ who)n it concerns. 437-
opiiiionj I coiifefs my heart hath trembled every
cimelhavechbughcotour Army abroad, as even
Concluding al:noft in mine own thoughts, that
the Lord would bring us lower than we "have beeii^
rhar he mig|it meeken ut> for fo God doth expeft
chat •whfen he tomes to afBift people, that they
fliould be Meek Under his hand of amiftion,. and if
this Ihould be the end of Gods bringing us lower, to
' make us of more Meek 8c gentle Spirits one i?o wards
another, to bp able co bear andf ocbea^ one another,
tlieii tlxough the affli23:ion be very h^rd and bitier, we
fiial have caufe to blefs God : Yoii know men that
a«e of ithDleriGk ftomachs, if they eat roflch Sugar &
fweetthings, it will turn into choler within, them.
Art<l-ft>V *^^*"^^ ^^ vrereidf fu<fh €holeri(?k fte-'
rtid»,th6Lbrd fa*rutfinifit.ifor.mGftof his fweet
tnetcies, therefore the Choler is iii'ft to be purged
4Wt before Sugared Mcarteis may come - in . No que-
jftifeh coulttwc agree 'one with another, and be of
AeafteAlt^ihdqUier ; fipir it^s^ <mV with ^atoother, t he
L<WdwbUld do well enough with oUr'Adverfaries :
Wftcfi >irt k^ in affliaion^ thfcnrthe Lord' expefts
that -M^'flioUld be of Meek Spirits, though We ftid it
CM^ f^inied-qUtt^ x:oiltrary through the pride of nten}
bif^t'i ta^^^diiii :arc Very plaklible \^*en
they ate in th'e Sfln-lhige <)f prof parity, But when
rhifli?s go cPo£^JVirh^n the hand of God coirei a^
giiiift them tb €ro&3them, it makes^ictn mtehtily
Sr^>K7^d ^ aifd fMti time of ficknefs^ ^ftnytftacar^
of qiiiet f p ir its when t bey ^tdmheaith, yet if thrtt
boaies bis dift^^mp^Aid with Ocknefs, they 'ate mor«
froward : Oh / charge it upon thy Soul when thou
art^><:M'thy£cki|kdt, ^aod «» CMfkLltr ttyi %ibte,
OB 1 >doeh Qod^d^i^Upon Alet4iA^i&>m9^ri£>iojq:b
nieek«n n^ tt flOifttiODt^e wiib<ti»as w1thi«he %!»,
if atJakfit^ptearhey abeimb^Rh^ l>uiHf4irTtfmp(Kft
arflbs\'^t4eiicheNPis^oulkidi»'b»E w&etl^a^ds^ttfm*
438
^eekneji, mhomitconfems.
I
peft sup.nuscbeirweaiiftbethem reimooclK
£ighcly> Aaocher fore of people chat fliould be
more meek rhea any is, chofeas heretofore bayc
kuowQ Mr h It trouble of Confciencc meant, if r here
be any of you that haveever known what trouble of
Conictence hath meant, me thinks you fliouMbe
meeknedall the daies of your lives^ For if you hare
been acquainted with trouble of Confcienoe,
then you have been made fepfible of the ^roo*j
derfiil guiltineft that is upon your fpirits andclie|
wonderful things that God had to charge yofor
Souls withal, tiien God made you fenfible of eke
iufink need that y ou did ftand in of his mercyj Mud
will y ou be of fico ward fpirits ? That the Lord hacfi
.made you fenfible of Co much need of fucbinQjrMp
mercy as your Souls ha^e^ if you have beea^c^
quainced .w i th 'trouble of ConOcience^ I fuppofe jmi
could not be often let into Gods prefence^ ghr*
'up your Souls toGod, and defire Gods mercy
pardon >irhatfpever become o£ you, Lord} 4q
me what thou wilt in this world, no mutter w
fuffer^ fo be ir, my fins mav be but pardoned, mad
f be Lord may be reconcilea to my Soul : had chim
never thus pleaded with God? An thou thus fro*
w^rd toward thy Brethrea: What hayeyooftidi
knowlec^ of Gods goodnefs^ in forgiving yoo Co ira*
ny thoufan 1 Tallei.ts» and do you catch y oar Bco*
^hers by the Throat upon any httle offence: AlioC
ypu that ever knew what ttcuble cf Confdciioe
meant, know that God fpeaks to you ar d caU alqad
to you for ever to be of meek uui qiuec Spirits.
NiD£h,Ly^And then anotherXo(t «re they that have
Abundance of Hoeknefs in theiniebret : chore^t a.
great deal of Reason they fliouid be Meek towards
. otbers»thac acefo ready to be offenGveuntoodiert: .
I If orhetsihould take advantaiae ^gamft c^ec^ $mil
* ' ■ - •
Meeknefij »bm it CMcerni 43 j^
have their paffions alwaies up when chou doeft ma-
nifefl: chy weakncfs, . thou wouldcft live a very m^J
comfortable Life : But that wei);k^U makeu^eof
after vrards as a meaos for the helping of our M^c^k*
nefs^Minely co CoQfider of cw: ownmwkxi^h
Tenthly,And chofe char, are of different I«4g«)Wts
from others^ and muft have oc^rs co be^ yich
them becaufe of th€ difference pf tJlieir jMdgmcijts
chey had need bex>f meek and qyiec fpjxics^chey had
need indeed be wilUng %q be Servants co aU joca ip
any ching*chai: is noc againff confcicnce, there tjbey
muff be Servants co no man i But fuc^ ^$i)i gs su:e <^
diff^erent Judgments with others, perhaps difi^erenc
from the geQerality, the moff Muuftersp. ti^e .190ft
Godly i this is thy condition^ that thy confpi^pqe
'doth put the ^pon i\iqh and SvA ^iiigs wJm^ < I
fay) thou doeft differ from the generallity Qf this
Godly amobg whom thou li\eif. And thou arc,
nor aule to fee the Reafons and Grounds why fuch
able and Godly Minifters, and.why the ftate itiould
do fuch and fuch things^ but chou goeft on in a dif«^
ferenc way from them but thou ajcc troubled and
aifii£ted becaufie.Uiecc is fuch a difference :'Buc4K>w
what an infinite unfeemly thing were it for fuch a)
one that muft ex,peft to be born withal by Mini-;
fters, by Magiftrates, by thegcnerallity of people^
and yet for fuch a one to have a high, haughtyi
Spirit, for fuch a one to be of a froward Spirit ;
chat cajii bear nothing. Certainly, fuch are noc fie
to be born withal, that when they know their
Brethren nuft bear io.oiuch .wich4Jiej|i,.y^-iiLey
can bear nothing chemfelves : Thou fhouldeft make
chisufe, the Lord hides fcom me that which myj
Brethren fee, for chou arc co think, ic may be they 1
fee more chan 1 do j 1 cannot help it for che pre-
fenc^ but for che mean time, that 1 am of a different;
M ni Ml TiTri0n;i»nr. i
440 Meeknefi^ whom Uconcerms
-
Judgment, I {hould deflre that they ^ould bear
with me, therefore I will be fore to g.ve no oiFence
in any thing elfe to them : I will obferve chem
icall other wsues^ that they fltal be convincM that
it is not through ftoutnefs, and fiubbornneCs, bu
meerly out of Confcience. And therefore they flial
find me a$ gentle in all other things as poifible may
be: they mal not bear with me in other chiles, but
in chofef wil be ferviceable to them>to do them all
the ^ood I can^ to bear any thing of thenu This
fiiould be the difpofition of all fuch thacOiouldbe
of different Judgments from others : But we find it )
qiute Contrary.
Now thefe are the f rincipal forts that this Ex-
hortation belongs unto, that I am now about for
Meeknefs : but nil I eonfefs the oxaii^ thing is yet
behind.
rtMMVl
CHAP.
»
V
I J
Me^ t^fft Mnd hee^ MeehneJ?.
CHAR CXVIL
Cownant dayly^ 3* 9a tumbled far vohatii
fdft. , 4« fBen^tf re of t&e h^irmiw €f ^ajfton.
$. fSfa^e account to meet ppith Vrowcatums.
6« Cmfider iby VrShy* ?• ^ep peace with
^od* S. Remember tkat nothing can be vpeU
done in Anger. 9. THm\Ay aff^ionx ano^)er
v^ay* 10* fBeps^areofmanybufmeffeim xi.^Se^
prare of Curio fity. 12. ^eeonn^incediik better to
fuffer ^ben do wrong. i3ml{fi»lbeVeart Spirit-
ual. i4. ^MukiUy not vooras. 1 $. Stuay the
Word. 16. Setpeforeibee^ the ^xam^ofO^
- Saints.
Now you wil- fay, whac ihould we do ) Many
things hive been faid for the (hewing the evd
of paffion, and the excellency of the Grace of
Meeknefs, and the abundance of goodie might doj
Oh that we had this Grace, what ihould we do for
cheobtainifig of this Grace of meekne£s} For in-
deed, I may fpare motives, becaufe all that harh
been fpoken already are arguments and perfwafive
motiues : The main thing of aly it is the means..
MEANS, I.
I. It were a good way for help if you would
a high price i^on the ^iemefsiof your Spitits^
that you would noc be eafily deprived.of the Iweec-
nefsolit: yourfroward, paiBonate people, they
do make nothing of the quiecnefs of their Spirits
they will loofe it. for a trifle, little things are
enough to get from them the quictnefs o£ their
^- — u-
Spirits and hereby they fhew chemfelvos to be of i
very Cbildi(h di^^ofition, : If a Child have a piece
of Gold^ bring aa Apple to a Child, and you may
gee away the pi6ce c^f Gpldi fo, chequiecuefs of
our Spines we ihoold accouBt it better then al
Riches and ftial any one by a vordipeaking gee a*
way thcr <piiec of our Spirits > God forbid we ihould
fliew oisi: f elves fo foolifli, you have heard that
God Cst^ a hi^h price upon a quiet Spirit, and there-
fore we fliouXd iet a high price i^cn it coo^ and {
cfaerefcre refolve with thy felfe, through Gods
Mercy, I find my f elf now that I could bear Crqifes,
and I find a great deal of comfort in this temper
charnowlbave^ Well^ it fliall be fome great mat-
ter certainly cb4t fliall make me looie this. It fli^ll
caft me dear but Lwill keep it now v If a-Friend or
a Neighbor give a froward word to you, do you*
prife the quiet of your Spirits fo, chat you think
there is no more good m thac^ then there is evil in
the bå of a Crofs word : If one fiiould throw
Dirt at me, and I had a Golden Ball in my Hand)
Aouldi thrown that at t^i^ becaufe he threw Dirrai
me : others do difqttiec you^ they do noc know the
price oi a quiet Spirit, and they have noth^ tac
Dirt CO throw iipon you, as foon as ever cfacy ve
Angry 9 thev have nothing but reproches to can irk
onme> ana froward fpeeches^ and froward wor<u^
they have no other weapon to help themielves,
they have unquiet Spirits, and they think that yoa
do not prize the quiet of your Spirits any hiore tnen
they: Some men and Women never Knew in all
their lives what the fweetnefs of a quiet Spirit |
meant, andf^o there are fome Families that fcarcej
ever m their li^ es knew what ic was to in;oy one
4]Uiet week in a Family, I but you that have Families
that have known the fweetnefs of it^ youihould.
not fd eafily be difquieted as thqr are that know 1
J^eaus to get and keep nuehnefi^
no better^ and cheref re k it hoc fo much wonder
chac chef are io : Ob prize k quiec Spiric at a high
rarej and be willing co liiffer much for ity £eek af-
ter pcace^ and follow after k, it is worch rhe fuf-
fering much for ic^ becaufe there is fo much good
in It.
MEANS, li.
2. You think it a hard thing to over come paffion
' when you are Angry ; Renew your Kefolutions and
Covenant whh Goa bat for one day, and when you
have done thaCi* then the next day renew it again,
as thus : Ifiivdlam naturally overcome wich paf*
iton^ but when you rife in the morning chink but
thus with your felvcs : I may meet with occafions
this day to difquiet my Heart: I have had experi-
ence, tnat though the day hath been fair in the mor-
ning, yet it hath beenfoul before night : I fee I am
weak, andlhave promild and Covenanted with
God againft ic^ but I have been overcome again,
Biic if 1 cannot do it for a day, I will Covenant till
noon, Iwill now bind my felf in Covenant with
God that til Dinner time, whatfoever falls out,
tiirou^h his Grace, I will beafc it quietly, and if I
b5 wronged I VjU plead it at night, or, the next
day. Now if you have any thing fal out that hath
croft you, ana you have J)orn it quietly ,vou wil find
a mignty deal of fweetnefs in it : and if you have I •
bom ic once j then after Dinneif, renew the promife
agata,':rhat whatfoever fals out Iwill be^r it tell
go to bed, and I will rather plead my Caufe next
moroixig, then Iwill Anfwer in a froward way this
n^ht. Now do yon think this fucb a bard matter,.
to be tied one forenoon^ or an afternoon to bear
wftatfoever any Body fhcaild do againft you topto-
voke yon, that you wculd not Anfw^r them in a
443.
444 Means of meehtefi.
t
paffioaatewajf ? If you have cryed ic btic one day
th\H, thea tty it aaother day^ yea> cry ic laidll we
meec again cms day f ennighc^one day after another,
and Co what may be done in your Family^ 8c one one
anocher in nnnd of ic^ If you fipd palfion and anger
CO arife, what have noc you Covenanced this dby
with God: As Chf ift faichj What can you mtwaxA
with me one hour ? So I may lay to you. Cannot you
be Heek one forenoon ) If there be any wrong done |*
ic wil be as well for you to right it afterwards : As
Vhotian faid co the Athenians upon Jltexanderi
Deaths Oh they began to be all in a hubbub upm
.his Deaths faith he^ be ftill> If he be dead co day,
he will be dead to morrow : And fo, fuch i^ one
wrongs me thus and t hus^ if it be a wrong co day^ it [
will be a wrong to morrow, except he hachrepco-j
cedj and if he hath not, then you will have as ouch
caufe to feek to right it to morrow as co day^ tod
therefore there is no neceffit^ that you (hould be
paflTionate one day, and ifthiscourie were but cry-
ed^ I do verily perfwade my felf, as the Apoilk
faich of the (Jorintbianfiti another cafe^ That be
had Caught them vptih a Voly Quilo. So ic woiddk
a fecret kind of Guile, to gain upon the heaa co
overcome palfion, and if it were but done a Iktk,
it would not be f o hard to otercome ic afterwards.
MEANS UL
J. Take this rule, . and it will be of marvelous
ufe in this and other cafes, if you would ovetcome
your paffion and be Meek^ it is not enough for you
tDJlet upon refolucion,bucyou muftbe humbled for
\ whac hach been paft, and intheftrength of hunilia-
I tion for whac hath been paft you mimfet upon cbe
\ co^ifxary Duty and Vertue.Thcre is a «eac miftake
i of people in this^ they perhaps may be conviacerij
Means of meeknej?.
tbac iach a thing ought not to be done ; well, they
wil refolye to do it no more, and fo fct upon the
contrary TDuty in the itrength of refolution, but not
in the ftrength of humiliation. for the lin we have
committed, now this is the Reafon why rcfolution
doch fo little and comes to nothing, becaufeyou do
not go on in| the ftrength of your huniiliation for
what hath been amifs heretofore, I do not mean the
ftrength of your humiliation) foasto exclude the
ftrength of Chrift and Faith, for it is the ftrength
of Chrifl when I go on in the 'ftrength of that Grace
that I have from him ftil, as dcawmg ftrength from
jChriftintheexcercifeof that Grace, for fo there
is ftrength drawn from Chrift, not only in the ex*
crcife of the mediate aft of Faith, but in the exer-
cife of the immediate aft of Faith, but in the cxer-
cile of every Grace of Chrift, So the heart muft
firft be humbled : To be humbled for fm in gene-
ral, would meeken the heart exceeding much, if
the Lord did make my Soul fenfible of the evil of
fin, it would very much mee^ken my heart. As I re-
member a fpeech of Seneca ( faith he ) If fa he
Vieigbharf he voranpling one vpiih another^ if there
were an OJit'Cry&f fire tntbe next fireety orneerhyy it
wauli makgtbem quichiy to have tvr angling one vokh
another^ it tffould takg away their railing om at ano-^
tber : So when the heart is on jfire with paffion, if it
could be humbled for fm in generally and be fenfi-
ble of the wrath of God due to lin, and confider of
that fire, it would help againft the paffion. And
to be hath anoceer fpeech ( even a Hearhen ) to
the fame efFeft, faith he. Where a greaf fear d$th
^ppeary fbere-k m leifure to bejiriwr^ voith lejfer ^
^Is. So, if the heart were troubled for fin, and
Soffeffedwith the fear of Gods wrath that fm doth
cferve, it would never ftand ftriving and ftrug-
ling with leffer evils ^ Humiliation In general is a
I
44<5
Means ofmeeknefi.
ioighcy meaos CO allay palBoo, buc chac I do noc
aim at fo niuch> buc Huoiiliacion far cbe particular
fiu^ there is no hopa tha: you can bi^ delivered from
painon> or can be >! :ek., nil your hears be throughly
humbled, bitcer things do purge out cJioler, ifay-
fitians do pr^fcribe many bictwr thmgs to purge out
choler, and fo cbe bicternefs of humiliation^ may
£er ve to purge out anger. We r ea d ojE t he If raelites^
that they were very froward with ^ofes^ and be-
caufe they had not been humbled for their former .
frowardnefs, they fell to it upon every new occaG-1
on. So in ^xod. i6. 2- They were hungry and
wanted Bread, and then they fell to murmuring.
And again in ^Exod* 17. they wanted Drink, aad!
then they fell to frowatdnefs^ becattfethey had 00c
been humbled for their murmur ings paft ; Humili-
acioh mortifies it at the root, as chac is the time to
get up weeds when they are moiftned ac rbc very
root, and noc s^r .another time when the around it
dry : So when the heart is humbled for a im at the
roor, the bitter te^ars of repentance, if it pluck k
noc up, it will mortifie it acthe root. And rfais Hu-
miliation miift be conftant, fo humbled, till you
find fome viftory got, it is a way that men ufc wirfc !
wild Beafts, to keep them mucn in the dark, andl
tame them that way, by taking away their iUep,
and keeping them in the dark : aad it is the way to
came the heart, the conftancy of cbe work of burai-
liation,then the heart wil be brought to a MeGkntl$t|
When che Lord hmbled Saul, andeaft him off hb^
Horfe, and troubled his Spirit, -he thac w«s of a
boiftrous Spirit btfore> came to be of a meek, audi
quiet SIpiric afterwards.
HEANS
%59^My wf ykthmp^
MEANS IV*
4; Another Help onco Mefekneft it^tnft
pa^ioa U this : Tadce heed of cbe iitft begiMinjgs of
^ ^ki^on. Aft if a man were poifoii^v ^f ?^ iMnfelc
poyfoa begin co fwell in his Body; cHe Wa^j^ h noc
to delay sny cime^ buc prefenrl^t^ruti a^^ take
I'omc Means ot otfaei^^ cAke S4llec Qf\ oi^ foiiiWHic
prefeocly : So vrhenchoubeguineft (fo b^Si^arpa^
oUt and co fwcll in ip» rbeaa c^fibegitihdl^o Iwell
nvich poyfon, and choa hadft be^d eake femwhic
orefemly, elCechouknowefttk»twhttdret(Kal ef.
ti^smay: come: a Ixccle thing willquoncft Fite vrheh
cEe Fire if new kindled, buc if you ft^\a wliU(^,i
chen Buckets of water wil aoc 46 it/ choi^ a llccle
water caOi out of a Bdrcmgwnlay ci<> it at fitff : Sb
0unytimes» ifinen did but etlerve the beginning
ofpaifion^ chey mighc put it doif prefencly,' but
when it is^ontiuued^' k is a n\^hty h^rd diihg to
put' it out. A^' in. a Fe&yer #heH it .begins; if
a wife cour£e1>e taken^ co ^ tothe'Fhy^ans |^re-
ieoqly,; it lajaty be helped prefently^ btitifyou ihy
cifl ^ h^cJk^gprttn^o.>er ov« ytto; thfeli ttie Phyfiti-
aatels^ypib'i&w'ilocoftydutAb^e: - ia^tv^;.X7* 14*
thereto f^lm:v<io>0.(taiimmM medlid ti^itb.
There a(e maey Neighbors lat out; now if in th6 be*
git\ning there had bieen::fome^^ if e^ m^A to it^eidiate
b^weeattiem,} it woald bO^ ffayed tHeir ft rife;
ln)C when it is . continued, apd theV^ go ' pd to LaW
one with another, they comie-to be both^ ^^^ *^^ \
one anocAier, and know not what to do. . Inefe)
tsoubUi' tt%iil . are among us^* otti wonld' have ,
cbbniig^ they niig^ havbbeth ebfily-rerrredic^d^ and
m^^4) hadthf^enobbeenad^fF^e^att defign dri-t
RTcprOBi: ocberwi(rnbdi£cdt<^e6tiMt wir$ df late on
3ieaus pfmtehufiB
etthtt Me, but mighc have been taken up$ buc now
\x 19 paft che wic of iban CDxhink of waies of reconci*
liicion wirb fecuricy, and God xnuft. come inanex-
^^r^oir^nacy manner to give us Peace wicb^ tiJktp
^ni^ft i^ f p yjrh paCBon bet Ween^r^aft and man, if i
[p? is^\PV ^^ little while it; grows defperatej A
i)pa^; VppHs.Hpon his Neighbor^ andBrosher, iod
uhip^$hisc6u9(eiiaAceisnoc fo cheerfull towards
\i}fg^ af it ijr^s wont to he^ W^U, and thac makes t
]^^CJ^;bpyli^ginbUSpi^t9 and.u^ that perhaps
I |i^;^Qkf:a little lQwrmgui)Oiii his Brotber^To a^
continugnce^then there begins to arife fome fimoife
tme^aubther^ after furniifes milinterpreFation of.
one aDOthers aftions,. af ter.mifinterprcratiosj wfaes
br^frs per(p(ave aftxaiig^ a cairi-
aget.of thi^ t^ka and the. other tale to iacenfc one
apother, aAd:aftejr they af e^fitllen one thati^^
then they come to fpeak. fame hard. words agauut
on}?' another^ and^a^^^^arcJU th^ do fome illnins
to onefuioiihei'i andaft^r fome few ill turnsy even
to make fuch brf ache?, that all fhould take optice
of ity aiid their foirits are .irreconcilable; Unii
ithegins meerJty alt^rfomeiooks, meerly that rhcjr
haye not that refpjed to one. aaotfter as they were
wont to have, froni little/p/iduof ikedoththe be
cpnie^YQU aire to take ai great care of die ba|iiuing
of.anger> as you would b.e careful to quench a. lit-
tle f park of fire^that is iuthemidftof affl^eat many
^«)rrels of jGuorpowdtr. Iremeimber.Jii^'jif^'nliit
writings tels of xwo of chie Dukes fons of -T'A^roicrt
having been a hunting, there was a. cooteft whofe
Dog took hold of the Hare firft, and one he would
|iave thejionor of his bQg>and the other the hooor
of his Dog, 8c fo they began to be ia.a heat one witA
anpther, for^ihchonor^of the^Dogs, . andfeomheac
FTf w cp words, and from words ac length one cakes
m Swoi^d apd.runs at hi^ Brother, and runs hfin
I i«0
u
into che Thigh» and kils hit Brother^ and the Ser«
vani:of himcnacwas kirdhe feeing his Mafter kiU
led, draws his Sword and runs ac che other and ,
kill him ; ic began To lite le; and: yec this was the'
effeft ac lengc h. And it is reporced by ; Camerarim
of two Brother s> walking out in the evenings and
feeing fo many Stars in the Firmament, one. of che
Brethren was a Grafter, and faith he, wouki I had m
many Oxea as there are Stars inthe-Firmament^ and
faith che other^if I had a Paftitf e as bigas the world,
WiM^re would you keep your Oxen) heanfweredj
Ib your Fafture, what iaith he> whether I would or
n») Yes^ and f o they feLto words, drew one 4ip«
oh another^ and killed, one .another^ Thus you
fee the fire of contention firoln a little, rifech to
a great deal. As Milk upon the fire, when it begins
coboyluPf younmft take it off, crelfe you will
have It all in rhe^re :' and fo when you find Faifi-
on begin to rife like Milk, look to ir then and take
ic off the fire. It is a dangerous thing for a Man or
Womanto be ingaged in an angry fit, it is a bun*
^ed to one if ever you come off well^ tthete is
f carce one of a hundred that comes off then^ and if
you will watch y^our hearts well, you ntay per-*
ceive when ic begins, you may perceive cofi(fiilion
and difturbance in your fpirits, and fQU may
per ceive it by your yoiccj. when there is cheeleva-*
cion of the voice, though you ftaitdneer one ano*
ther, yet you life up your vaice^ and fpeak as if*
you were at a great diftanCe» and f ometimes from
^hy gefture and alteration of countenance^ fo you
xnaynegin to perceive Cher ifiegs of Angpjf* As Si^-
drater^ ever when he began to be angry, he would
l>e lure to; keep down his voicf,. that i$ xI^q
fourth* A > . .
, Unn % ' ' MEANS
45v9^ Mf^mi^fUt^f.
I
••
MLfiA^llS V.
Another lUileiorctie helftag againft Aa§ec«'
ie|ibuHui^ be f>f. Merk and quel: Sp&irt, isj
¥^«i fliould all make acc^^uoc befioffe faasdyt
^ DU&aUawetwkhtfaat^ ciiac mi^ ficavoke
smd ug^i yMi« Siiiii Smecg^ in «^ Treicifo cf Aik*
gsci pcofiuae befetfeiuiMUfaat you muft ftuier fim,
dling white y oil are iff^he w^M> tf the mind be
bi&tt haadpoffeft that cfafrp mult be fufiwme^ it
chiiigs£ils out aolfo;it w^ii he ni4ire fi( to bear k^ich
1^3 tafi niod k (krottg- if ic cbipe prepared re a cbk^
asy'fiuiuiniiulMii^lna'M Atrengch w iCc, if ic come
pepar^d hg/htA handy aliidx^iarefore faicbhe^ chmk
bfifoa^hindwhgtyoujuu^ftlfier, chat ic may b»
no move t[oyou wheii it coitiec l^^ji the co)d ii| wk
ter ) as ihioh be, Wil any amii be ereubled wticn the
WiBreioome^ aiu^WbenUe^bet coSka^ modirir
coid) N(^ hei^adb a^coi^ o^it' before. At ii b
laid o6«yAt^a!^cr, be wa^ n^ UQilbled wbca be
heardoScbedtfacliof bir SMi becauie fmb be, 1
hegac bun mbrcal:^ and lb ^te khoii mAiriaft aj
.of aD^t|&iiig6all'<Miccoli9€ii!bIethee, thunk,!!
Imamedia^omaiith^tbftd many biflnnnct,
^ ai^d £6 irben cb^ marrieft a m^, and fo when choB
hireft a SeEvant) whentbingsfaUoiuqro69 tftbw
[ £dft but reafon thus, I ma& account I hired a poec
'Creanire chat had many infirmities, wheDth^uhe*
getteft a Child, remember chou begetteft a Chfld
tbac hath many diftempe rs in his bean, aad ihoQ
MC the medhs <^ coEvey ing- many ditlempere no^
him 9 and chat is a means to make thee to trite aia*
ity gracious wales to reform rhy Child, becatiih the
evill that is in thy Child, thou waft a means t» coo*
yeytohim, think before hand that chii^ willfidl
out ami£si» When MarciiteM gp^o Sea^ cbcf
MtMi^f nutkn/?.
wh^t the Sci meaDs^ wbea the cempefts and ftormt
an£e, they are ooc preHemly inapaffioii^ becaufc
chcy made.accouac Woie chey wenc co Sea cbey
<)ioul4 nieec wich cempefts at Sea. Ic were a naad
ching for a Marr ioer when he comei co Sea^ co be up
iaajpaflioo at every ftorm i che wprld is ^urSea,
and }£ we have any Wifdome ac al, k caiiiK>t choofe
biK cfacb us tha£ we muft meec wichftornie^apd
ceoipffts at ^a, and ^ wewovld poflefs our felvet
wicb chifi^ thac I omft make accouac of croubleti and
crofles afofehand, k would be^marveUoHs help
agaiaft paflion^ and the furcheraace of nieeknefs.
MEANS, VI.
6» Aaocher help is this : Confider buc chine own
! ftai^cy) and char will meeken chy Spiric cowards
< och^r$ : hpw vieady thou arc co provoke ochersj, and
! thaic wil wake chee meek when others pc ov<^e chee^
Ic is the ArMoaienc of cbe Apoftl^ in Qdlat^* ^.Tcr f^
I TbaieiTOnaparc^ we will make life of che fird bv^
^i44im 0f Cbri^ ^The Bitrdta muft be mucuiU (hac
isjthe^A^gMtteiKj one anocher, chat ia^ you are {O
betf bis bwdeni and he is co bear >;our bucdea*
ITpii live in aPamilyy and there ace things that are
aSwden co:you» yois OiUft beac cheniy be€4ii(e k
mvy be they do bear your Burdeo^ can you live in^
a Family and nocbieoifoirive CO others ) Yottamft
betr wtchiothpra when they ofi^nd. There aire ma^
oy of frowacd aod paflionace Spirks, chae can beac
' A0 oikflfi^fsom othecs, andi'yet none fo oilenfive
MChtyace Bear one anochess fiiwrdeas. Ic may
tts^ y€iiiwiUfay» his Burden is f^^acec cliaiimiiie^
I do not ffiirdca him fo much as he dochme^ ifi
vtiib beac his.burdei^ Imttft^beav cheareacer.' 1
^AiifafTi U^r^"^ rta^ so thihluhatcbcBiirdenr
Muttu of Mnhmp.
j^i others are more thei) our own> whenas we ire
partial in our own. But grant it be greater chea
our owuj then it f eems he is weaker t)ieii I^ for if Ae
be more offenfive then I am, then he is weaker chn
I am, and then I have more ability to bear then he>
if I have more ability to bear oflences, then I have
more ftiength'chen another, and if God gtvechce
more ftrengch, that thou ant lefs ofienfnre then cfay
foother, then thou art more able to bear then chvl
Brother, if he be fo weak that is fo much o^nde^l
then he is fo weak that he can lels bear : you Atoold
think thus, fuch a one offends ms, either I have
done the fame tiling before, or I might have done
It. Vlato when he faw an evil man, he would by,
am not I fo } Have not I the Root of the matter in
my own Heart i And in QaL 6. i. There is another
Argument, faith the Apoftle there, 9rff&roi, ifj
a man ht overtakpt in a faulty ye vchidb are Spbriud
refiorefucb a omin i^je Stirit ef ^ed^pefiy cMt&farm
% /e// Uafi thou alfr Mtemjied, it may be thy cd
hereafter, as he faid in another cafe, to day itii
mine, to Morrow it may be yours, fo to day k ir
his cafe, to morrow it may be my cafe, that am
be a general rule among us, as we defire pudonfo
we muft give pardon, for we have need of patdoa'
our felvei, and therefore we fhould paraon tbe
offences of others j my Husband, now he is in a fit,
and I fee his carriage is not right) may be another
time he muft bear as much with me ; and fo tlie
Husband the Wife, may be fhe is in a fit now, bat
^another time flie muft bear as much with me. AsidI
the cafeof ficknefsinaFaniily, if one Servant be
Gck, were it notafignof a very ill Nature for the]
other Servants to be Grumbling, becaufe| muft (end
my fell iw Servant that is fick, and! muft fetdi
every thing for him, buchefliould think, bow my
fellow is fick, andIwillteQdhim,maybeiBftme
'^^
451
may come ere long, and then he muff ce.id'me : ,
And-fo^ in paffion, 1 n^uft now betr with him, and
may be hereafter, there may be as much caijdfefor
him CO bear with me. If fellow Servants could chink
as much of chis, as in the ftcknefs otthe Body,uj)0n
chat confideration. becaijfe of their own frailty, ic
would- be of marvellous ule. The Apoftle Vaul
Argues from our own frailty and Weaknefs. Per-
haps fome wil fay. Well, I Blel^ God I have power
over my Paffion, and there wil no: be fo much caufe
foi; me to bear with them, as they witfr me,- Welli'
but as If aid before, then they are weaker, andyoul
are more able to hear, but confider, what power r
now you have, in the 3-0^ Iit»i, 2; 3; Thwe the.
Apofk^ would hayeus;^or tofpeakSBruilafany many
iobeno hrap^Ur'Si batpentle, fhei»ing aU^eel^nefi unto
aUmeriy ^peakjsvilofnoman^ Though ic be of thofe
that may deferve ic, yet cake heed of ifpeaking evil
of any man, fuch a one hach done evili you fay you.
Tpeaktruch, 1 but what cal have you ? Are ydu cal-
led co it at this time, I admire how Chriftians that
profcfe RtUgion can read chat Stripcure fo fblly
agitinft their fi;iful way, and yet do ixot Leave k.
Spea!{fEvil of n&many be na^rau^lersy ^utgenik^
jhmnfi^all ^tehpeft^ . unto all men. Well, hat how
(hould we come to this \ This is a hard' Leffon,
Mark, the 3 . vejiej^ Torv^e cm feUues were fomtimes \
faoUflj^Tfifobe^tentjVeceived^er'idng timers Ikjls and
^leafkres^ Limng in ^Mdliee^ and fEbtvy^ hateful
and bating, one another ^ ^ut^aft^r that the l^indnefi
and Love of QodonrSavhr torpordf man appeared^
&c. Then k was ocherwife, We fOintimes have vile
l^fe Heatts, as-dcher^, ic may bf?,, if -thou look
into chy Heart, thpu^haftasvtlea Hearc.now, but
fuppofe thou htift not, yet fonrtimes may be thou
haou as fiowarda H^art as others, may be before
^o4^opemd.Jthine Eyes, aiid converted thy Souk
^ n ^\.m m
4^ Means of mtthufi^
ctiQu lu(Ul aks Malicious^ afxowacd, vikHea^j^ at
othoicsj^ x-eaateaxbcixig what thou were before chy!
cpnvecCion, fkould roake chee Meek, cowsuds ochers
I ctvafi are not converted. Yea, cawards choie chac
aj:e coovened^ God nor having givea them ihac
pow^rov^i: c^cir Corruptions^, a&hehathtothee^
An.d £6 the Armixaent oiSolonunu lA ^cUf. y. zi. ai.
Solamon Reatons after che £ame niaaner CsonxcJie
CQinniOQ ftailty o£ men, ^o tahg no heed unto aU
ppordx if^at (tfe f^kpi, Uafi tiyou bear thy Senvam
curfitbe^, for ofiemimtf affo thine onm^eanl^fiow*
etk tbattbou thy relflil{fwife haft^ cur fed atb err, £^
Ile^ do. not tak^.oeed.topoordf, far wtntovonrCofiSA-
en^e ttU thee ^at thou ha^ fpakpi^Buil ofothorsx And i
this Ar^uinent. of . chine own. conscience wUlcel'
thee that t hou hafi: fpoken evil of o t hers* Anidxhit j
Argument of thine own conJCdence will tel thee^diat ;
thou haft keen giiilty thy felf, and haft done dac;
chat wiU provoke oclvecs, fhould be a noiiKhcy nieans \
to, make tbeQ me^k towards ochers whea othenj
provoke tliee. If Jo be that paflionace men aifllj
women would have fomuch como^aad over chdr
Spirits, when any thing provokes them cheycoidd;
go afi^ and cQAftdect Qh, but have not I pcovoM ,'
others I Have.^orlbeen ready to provoke others »
upon every occafion> to take petat. evexy thing?
why (hould not I then bear witn others when they
j^rpvokeme i
MEANS, VIL
y. Another help is this, and that is a great help^
indeed^ that which hatbhfienfbKVed. divers, timcs,^
and therefore I wilnot be long ;ii(>pQ chae: Tb^U-
boring to keep peace with God, , Kbrnlifpiffi^ iff^
handling chs great Foin; of HecoKiUaaioii. widi;
Mtans 9fmttkmp»
455
k^ep buc the evinces of chy^ace with God
fauDd» amdic will make chee co be x>f a quiec Spiric
vruh all the men in the wocld> if there be not a
fcoldiog confci^nce wicbio, it will keep chee from
! fcoU^Qg with others^ if God be not Aiigty^ ic
I will keep chee from being Arcry. In Vbilip. 4. $•
Mark what the Apoftle faich tfiece,. the Arflume&t
chat hehath^/I^^oj^ce in the Lord alwawy midag^n^
lfay» ^e^>>^> Mark then what follows. Let yoHj^
J m^natton be ^lovm to att^ This wil be the cooSje*
quenc6ofit, ifyoucaa keep your >0y withGod> if
you be able to look upon the Face of God with ;oy,
ynd all neace between God and your Souls, then'
this will follow^ ^our moderation vi^itt be bmmi to
aU menj you will be of moderate and c|uiet Spirits \
cheReafon that there is no moderation in the car-
xi^t% of men^aud Women towards one another, is,
becaufe you have no joy. Saitb the Apoftle in
jl Corinth* i$% 31- yerfe. 9y your ^Bi^YWtg I die
di^y^ Certainly; If rejoy^r^ in Cbrifijrfm^ will
hiable one to die dayly% then it wil inable one to put
im wron^ Tbe Example of David is very remark-*
aole foi: this, mVfabffey$7^ Votmn more provo-
ked then he was, and at that time by awJckedin-
ftruraen^y^ by Voeg^ that foi^ht to drJ him all miC*
chief in hisi Life, but mark wh^t . quiets ^awds
Spiirit, Vo£gj he had fought to do niifchief coT>a*
^lad, 9?Ufl;idfaithacthe 2. v:erfe. Thy Tongue ifor
nnfeih mfchii^ iihg £L iharpe ^rfor^ woKkj^g deceit-
fidnefi^ ihoHUn)^^%l more then ^fd^ ,and Lyujjg
raibertben tixfpea^^^ti'oi^f^Sf, .Srlab,, tttotilonieU
/M devoHrinj^ vQords^ uh, tboH deceitful TrngHe^ ^e
whac ainrovocation Tiamd bad, Bw now what
^piiettd bi& Hca^rt }' Verft^^ 8k But fa^ch hQ». lam
Hl^ agreenSAi^)e Tr^.intbeVat^u c^ (fM% 4 truft iff
ri^^S^fprty^'oj^ lwillpi^aifetl:ffe
fanevu^. becaufrsbau ih/^i. dem \it^... and I mUwnite
1
I
4$^
II I - ■ -, , ^ - .
^\
V
on thy ^awey for it hgood before thy Saintu This I
is that that quieccdTD^i^ii, when Voeg did fpeak fo '
bitterly againft hin*, and fo ke orfcers fpcak biera*
hr agairiil tKee, though his words be as a'iharpRa^
ior;> yet ifthoube able t^ make titis thine «wn^ in
the Sjandp. verfes, ^ut l am liig agreen OUve
Tree in the Uoufe of^od^ Itrnft in tlje mercy of Qod \
for &ver and en>erp Bleffed be God I in joy Pea ce w'irh
God, I'amw ag^^^Qih^T^^^ ^^^ hh4l<ntfe, Andl
haf^e the mercy of Godco tftift urtro, and theretbrr
let them do what they Vill. The Argument like-
Wife of the Apoftlet^thfs putpofe, the aflurance;
of Gods mercy, and-Gods Love, in %jibef*^su\
LetaObitterm^ iindrx>raXfS, and clam&ttty andnH'
fpeakjtjg'. be pntnvcdyfromyoU t^ith aU^lalict^ ani\
beyekjnd one to another^ tender beariedy forgh^x/^i
atie (mother i evench Qadfor^hnjisJak^batbfor^'eB
you.] What is the Argument why youIhoQid doaU .
thisi "^Etendf ^ddfai^ CbrifiT Jai;pha$bforginfenydMy
keepebut this, and it wHlniake yotukimi ooeco-
wdirdsahothery-y^/timi^e^K^^ andcla^kr^ ande^iU
fpeahjngy will quickly be done away. The Exaai-
j^le oi^Duruid is fbry remarkablcV itiirSmn. if. 22.
^id Davrdf^id> -ivhat have lie do with ypuy yeSdnt
of Zerajah, ft!>at you fbmWtbii diy be adverfwries
mit'o vhe^ ^fiall ihereUriy than JU put to ^I>^lb tbk day
in Ifraeh for do not 1 klUH» i^Mit I am ^it da^ Vint\
on^erlfraeU Shitnei^ He had raited i>u hhn^ a&li
now when VM)id was eftablifbed again in his King*]
dome, they lir ould have had HXawi^to retenge hira-j
felfupon-railifig'iSMiiieh SaithD^a, Ko^ mark
how he cariies bicnf^f void of all reveagei iaich he>
%>o hot I ^v^ thk day tha^l amlifng over If rati?
This £atisMs him, this is chough, rneLord hack
been pkafed co reftot'e^ me again to my Kin^gdom^
ihis fati^fie^ me, and therefore I tan rftlily ffacu^.
thix^xpog^ Sonowi£thySoulkeep$ic!tpo«cwk&
Means ofmeeknejf.
•^4m>^am^
457
I God, if thou knoweft, and arc able to fay. Well, r
theLcrdharh been merciful come, pardoned my'
fms^ I aft this day a Child ot God> and an Heir of!
thfe Kingdom of Heaven, why Should any thing in
! the World trouble me ? If God hath given me this
afforance^ thaic I am an Hejr of the Kingdom .of
Heaven, why ihould I think of raking revenge for
any thing in the World, I am this day an Heir of
Heaven, and a Coheir with Jefus Chrift^ I ^ave
enough to fatisiie me.
MEANS. VIII.
8. Another help i$ this. Convince thy Heart of
this thing, that tnere is nothing thoU cahildoin
Anger, but thou maiefl: do it better out of Anger t
thou canft have thy mind in nothing in an Anger,
but thou may ft have thy mind, andDectcr, out of
an Angryiit^ and therefore why (houldeft thou be
Afagry ? Truly, Confider ing the great danger there
is in Anger, one would tliink it were ones Wifdom
CO make uiTe of it never but when there is much,
need, but now then^ if I can convince you that you
harenoneedofir, butyoumaiy do the fame thing
without it, that you would do with it, why fhould
you medle with it? Confider you have your Anger
ftirring,what would you do in your Anger ? I would
reptoovefuch a one that hach done amifs, you may
dal^t without Anger, ^eflore with the Spirit of
fMeef^ne/lr, Your rcproofe fhould be as Phyfick^ you
do not ufe to givePhyfick fcalding hot, you may
reprove your Husband, Wife, Cnild, or Servant
without Anger, . as we 1 as with Anger.
« - ... • •• 1
But yvhat would you do with Anger? Youi.
would corrcft them, you may correft ch^vvich-^
out Anger, as Vvelas with anger* ^ Socrates woufid
O O O 2 t^OQ
■^•lii^^Bi^
hftoHtofmnkmfis i
not Gorrcft ^Plato in an Anger, k would be thou^hc
CO be }rour fury, your Servant would rhinli ic coTbe |
racber from your &ry then from Us fault that y«i '
(ConreSbim. Some will fay^ cxcc^l4oitinauna
Angetj I Qwnoc do it ac all. That is a Ugn off
foollih Hearty you may dole better wbea your paCr
fionisov^r^ tbea in your paflion^ .
What would you do further in your At^g/ai
Would you do any fpecial Service for God^ And
yott fay^ anger wiUquicI^en auu. Saith tbe ApoftJc
mijamef^ lo* Tbe Wrath of mzn accomplifoeib nH
'Ae4iigjbie0Hfii^of(^ody God will not be bcholdiiyl
to tbe wrath of min for any thitm« k is tbe S^peecb
of aHeatben^ That foaicude hacb noneed of wracb»
no need of Gall and bitccrnefs> and QioUeir^ but k i
WiU do wel enough withouut Clholler, I
ilgaio» What would you do more? IwBiBake|
bbstobefienlible of bis .wrong tbatb^bacb doae
to me. You may do that too without Anjger^ So
Xaith the Wifimaxi^ in Poh;* %$. a2« If ibae^Bma^
inofger giwbim^sat. Kot be angry wkb htogw «dM
if be TuirBgiw bim Drinis t fi>r ihwJoingtkmJkaU
heap Ccaies of Tir^upon bif ^ead. Tbacis, thou
ihalc maki; him fenfible of bis wrong.tbis way, as
well as any way in the World, that it wJU cither
melc bis heart> as Coales of Fice, or croybkUib
Spirit till be have made thee Refticutlcu, and cSipc
jwd confefs bis fault (be cannot when be lies in be4
fleep^ ifthouconvinceftbim this way> rbeceisno
Way in the world to make a man ouiet, toackaov-
ledg his fault more then this, f Warrant you he
.wiibe ciottbled enough, if hi^ Aiall fee, thatMt*
j wichilaftding al tbe wroog be bach done m tbcei
; thou4aboureft to do bim aitbe goodtbou caiift,tbtt
JviUaoubkbim;
1^ w
45^
Obje£f. Bucfome may Uy, 1, tut «4;^r w the.
( fybetfione of rift heart, andit may belpfomtimes and be
. .>4«f»r. To that I airfw^r : But ncvwche wrath of
man, chcAnperof maafiialneverdo good without
th« dregs of it *c firft purificd^there are many things
ithat are good andPhyucal^ If they he cUr ified, da-
(T iik fome thiegsj and rake away all die dregs, and
ihey may dofome good^hat if yougire chemuncla-
rificd. cbey may do hurt : So Aiiger may do good if
{id^ined^ouctakek in therrofs^and eheieis nothkg^
thac yondo, tw youinay do j^ithout Anger, that
is^ clarifie itw^h Prayer^ \nlen your A^er ari-
Ccth> get to Prayer^ anddartiie it, but take heed
of niakiiigtire^t Faffion till yeu have clarified it,
jthatisjtill yoiihavefpentf€hi>e timein medkarioo
'between <jod, and y ear own feearc w'hat is fit to be
done, and tiUyou have Prayed to God, thts^ the
darifying of Anger. ^Phitard> obfeives this as thi
\7zy of tneBarbariaw, k was more proper for them
jto makrrfxofelnftuamiurs in war, they would poy
foD all their weapons, thatthey might do the tnore
mtf chief > I, but laith he, this were more proper to
the; Barbarians, but others tiiat lived more civilly,
they f corned, to do fo, they would carry all ©»
with valot» AFooltnay do mif chief thac way as
wel as a man ofValori by ^ying them a touch with*
out valor. -So^henyouTmire againft one that is
angry, youw^Upoyfon your weapons, thitis, yo«i
caiiaot do it "but in an anger, you cannot oppose
ilhofeiiiat wtohg you and do yoi^ feives right, but
yon muftpoy^h your ArrcMv wi^h^^^r* W-ellf
tbacwouidbeaipeciaUhelp if ycu cqnld be con*
imcedofrhisf that there is notbmg that we can do
I in anser « but may be done better our of aneer.
1
I" . I ^ ■ ■ ^
MEANS IX-
9., Labor co turn the courfeof your aiFe&ioaj
I turn the channel! oi jrqur affe&ions another wajr,
as'Fhynciansobferyein bleeding, when a manor
wqman bleeds ac the Nofe very violently, the way
to ftench the blood is^ to let chem blood in another
VeiniSo chofe that are paffionate,they fhould labor
to turn the channel of tneii; afFe<%ion another way :
As for inft ance, What! Dolfeelmy anger toft ir,
let me dir up fears. Oh ! let me have thelear of the
great God^ andthefearofniy fin before me. Doth
Apger ftir ? let nie ftir up mourning. You are angry j
becaufe chey have doSfc you wrong, : mourn for theirj
On whereby they have provoked God more than'
yoiT* . And f o for the afFe^ion of lpve> they are an-
gry with you, labor to ftir up the afFeftioh^f love,
wearecailedupontoloveourenemiesj if we could
have loving hearts one to another, that would caufe
Meeknefs, the heat <Dkf love would take away the
heat of anger. As the ihining of the Sun upon the !
fire deads the fire^ and cakes away the ftreneth of it.
Soif we had che beams of love one towards aoo-/
^her, oflovetoGod»andlovetohis$aintSj the fire ^
of paifion^ the bafe drofly fire ofpaflTion yrould not
be very iirong^ Yea, labor when thou art croffed
to rejoyce in all.the mercies of God towards thee«
getalone^ andgetiomefcripture^ fonbepromife of
God that may (weecen thy heart, go to the word)
and unto the promife, and chew, and meditate upon
che promife to fweeten thv heart, and to rejoyce
thy foul, and thus by a w^le, as it were, thou maift
gain power over th^ailFei^ionj if thou canft turn it *
anQther way. As it is a marvelous help againft un*
clean and bafphempus thoughts, if chey could have
but Qther fought s^ and tucn their, thoughts anochex
I
Means of meknefit 461
jfa.
way 5 not fo much c6 ftandro anlwer their thoughts, ^
but CO turn to tome other thing. As wich your Chit-
drcn,y^.ur Children are froward, the way is nor al-
waies to go and facisfie them, and give them the
thing they would have, but If they are fullen, and
in a dogged mood, it you can, bring fome other
thing and make them play, if you can turn the
ftreamof their paflion another way> ic will be a.
f great deal better than to whip trem, it would fce a:
great deal the better, takingthcm off <!)uc of their
fuUen and dogged fit, to take them up tliac way,
andthofethat are difereet in bringing up Children,
t hey make ufe of this rule, when they fe^ Children
' in a dogged fit, noc to beat it out of them,but ro. turn
rheiifpirits another wav : As we. find by experi-
[ ence in Children. So it is with all eut hearts,, for
we haveall Childifli hearts, we are mauy.time. fuU
f leh, andd g^jed an4ii-oward, and rr is. nor oppofw
tion-that willhelp; bucif we CQuld turn our aiF^ai-
pn andtfter way this :woUldbetp u$w
' , . . .^ . ' , •
■MEANS X-
xoi Attocher rule is thii : Take heed oftbo much
bufin«f8>' do not puc y ouc £e Ifes into too inany bu-
finefles, thoCe men and wom*ii ttut have coa luany
Irons in the fice, will liardly fcape burning their fin-
cers, andthegoundisthts, becaufe there is no hu-
ftti'is that y ou <^n undertake, but there is,fora>srhac
ot other wUl f Jiii ow cr ofs in it, you muft make ac-
tottot oithis. Now If fomthing in every thittg^wil
fell ccofs in it, then wh-^n we have a ^ac deal
of bufin- fs, th^n there will be multitude of croflcs,
lie is ufuall* when Men and VV;omcii are very bulie,
vouprefe .tly anger them, .that is the reafon your
Cocjfes ate very;aagry, ?dmeaBd«wddle ^u.t cMm
iiridJ)i<if«Mly t^eygf**^ angry, «li«fcrfarft,do «ot
Me MS tfmtehufim
pueyour Celf ineo a gceacec cliiccer oi buluieis chaa
[Godcalsyouco.
MEANS XL
II. Takehcedof coo much cwioficy^ £aich ooe«
Would you not be an angiry man, be not curioui^ I
mean curio licy in prying inco every Isrde thii^. A$
now in.aFamil]r, if che Governor ia. a Fanaiiv be
curipiis and dainty, aud prying into every lictle
thing in che Servants at every curn^ and upon every
imall criflej it is impoflible but chat they muft be
o£ very froward tempers^ and dtfpo&uoQf. But
now if you;i.vould not be angrv, youmuft pafs over
a great many things^ youmuft have a kind of ho^
neeligence of a^reat many thtngs^ and pafs over,
and fee, andnotXee, atid turn away your eacs from
many thiugs. So it is in that p!ace before ttioted*
in^cleT.y. 2i. we made ufe of verie 22* Defi>c^
There cne wife Man would'have usuot fo nmdi as
to hear : Td^e no heed unto words that are ^olph
there are many things fall out in a Familv^ UBAt
men and women fliould take no heed unto, ita taitf-
band will be cur i ous, and prying into, every thiog
inhiswife> and nakeas much as he iaa ^ every
cluing (he fpeaks^ and fo the wife of the husbana,
and Mafter of the Servant, there will be occafion
to be provoked^ but if the things be not of conic-
quence, rather let them know that you do not cake
notice of chem, but ifyou will be taking notice of
every thiii|^ ic is impoffihle but there wu be a great
deal of difmrbance in the Family*
MEAHS XIL
II. Labor tocwviucethy Soul oB thit : Xb» ^
U a eireat deattbccer ta bear wxom cliaAciH^i^
^5Meam of Mnkmfi. 46^
.wrongj there is a great deal of excellency in it^ and
there lies the danger/ not when otl^rs fpeak againft |
me, and do me^ wrong, but when rhe Devill lliall ■
- comeandtemptmeby that*to be in an angry fit,
there lies the danger. And A'^ftin hath a very ex«
' cellent limilitude to exprefs this, iaith he, when'
th» Few let hath fetaKetto catch Fowls, then he'
comes, and throws ftones in rhe Hedges to fright |
the Birds. So the Devil doch nor fo much care for .
thi$9 meerly to ft'ir up another to difturb you but he ^
lookrbeyond.your difturbauccj, the Devill fets a*
nother to ]put you inco a difturbance^ that ib h^niay
! cake you la his tempcacions, m bis net, and you .
' fhould think chis wlien you are difturbed, take heed
[^ of the Nct*that the Devill hath on th. orher (ide the .'
' Hedg, there is no danger in it if I bear the wrongs
MEANS XltL
♦•
13. Another Help is thii: Labor to keep thy
heart fpirituall. Take heed of carnality, andienfu- j
aiity> rhe more fpiricuall c hings are, the more uni-
ty there i^amongft them, rhey are as the beams olr
cneSmr, rbatareof a kind ot fpirituall fubfiance,;
cheiiiandis of them will unite in a piiri£inm^ andrhe
more fj^iritual mens hearts are, the more they wil
unite in a punBunu You know, the Srars> they are ,
in the inferior and middle regions s they are not
above^ rht:rei$noStorins> and Tempeftr. So The
Terapefts, and Storms of frpwardnels and paffioiL
arife, when mens hearts are lov/, when rhey are ;
btic in the middle region, when chey have. not got
up to rhe upper region. Sairii che Ap^ftle in. i Co>\-
3« 3* Tbere^ecanteriiiansandfirif^am&nigyoHjare
you not carnalt ? you are not f^lritiiaU, you are car^*
\ n^iMj andye waV^at men : Were y e f piricualli thcpe ;
^w^ould-be no inch thing, Nay,it'^may be.faidl.ofe
JStvv fome:^
, ' ' ' '
ffMeam ofmtehup*
fome, they do not walk as men only, but as Dogs,
and Devils. And fo in Qaia^. 6. i. Tetijot art
Spiritual. 'fBfifhrt with tha Spirit of (Me^'^tr-fi tbolt
that are f all. 'n. Labor for Spirirualky, keep your'
.beans Spiritual, snd tlien there will not be furh
j diegsof palTion in you.
MEANS, XIV,
14. Another Rule is tflfs. Take heed of roult J-
plying words, there is a mighty deal in that, m
fpro-v.-ze. ir, 42. verT. ^ Codes are to humia^
Coakfy and Wood to Tire, fok a Contentious aim
to kindle firtfe, Tfje words of a Talebearer are as
tvounds, andtbsygo dorni into t^je tfinermofi parts of l
the felly. Ye lay, that words arc wind, what
wind ars they > Ihey are wind to blow up ih-
Goales of conterttion. It is a great deal becwr to
be filent, ificbenot in a fullea Ulence, to forbear
much in words, it may come from doegednefs, and '
'fuUcnnefstobe filent fo, (but that 1 have fpoken '
of )butyouniayfpeak fomwhat, bur not in pro-'
vokiDg words, there is n-thing provokes moreflica 1
words, wrongs do not provoke, realiniuries, do
not provoke fo much as words do.
MEANS, XV.
15. Another help is this, which may beof vov
^eat ufe, becaufe many of you have weak memo-
nes, and cannot remember all thefe, I will an
y pu one that you may remember, and that is, luke
ufe and lay up feveral Scriptures that I ftallname
"°"? l**;.u"J^?*™ *'* '" • readinefs whea paffioa
anfetb. Oh, That ye could but hive fo mucliliber
ty over your own Heafrts, as yoU couldget oachall,
luajjerofan hour alone, and read over iBefeScriH
yf.
?f Me^kneS,
» • »-■ I ■ ■■ ■ m ill ^ - * ^^^i*tttf
■«b
i«flM
cures fhat Ifhiil name unco you, and ofcen read
chem over> ic would be a mighty help co you againft
paffion. Youknowicisfaidofone, chae be would
have the Greek Alplvibet read over before he
would puniih an oiBnden So before thou arc in
apallion, go and read over, chefe Sccipcures^ you
may eurne chem down in your Books, or Leara
chem by Heart* The firft Scripture ts^ in (Prov, j.
r^%. They were made ufe of before, buc now I piic
them together, that chey may be as a rule ro help
youdgainftycurpaffion. ^ V or the frotpard k atjr
abominatian to the Lor d^ but his fecret k vohh the
^ightiOHS^ Thou wouldeft f a?nt; know the fecrets
of the Lord, that is not with the fro waid^ buc with
the Righteous^. Oh, the reading of this Scripture
may put you into a trembling, lead you fliould fall
into a froward fie. The Second Scnpture is in
^fov. 8. 13. T/^ ^carsof the Lord k to hate^vili
Vride, and arregancyy and tha ^&vil tvay^ and the
frovoard ^art do I hate. Thou arc ready affoon
as^ever thouarc ftirred, to have a froward mouth*
Icis^ wich th* Mouths, of many inapaffion-, as^it is
with r.]i«-mouths of rnen in a Feaver, many men,
(efpeciallyf ul bodies) in ^Feaver,. t lie Pltyliciaia
comes 13 the morning, and bids theni puc our their
Tongues, andclieir Tongues a e all furred, and chat
muft be fct aped all off, or elfe other things will do
them buc lictle good". Truly, When you are in a
'9iiflioo> youhaye fttck a. Farr upon youc Tongue,
chat hadneedbe fcraped off with cheKnifeof Re-
pentance. Oh, Remember rhis Scripture,- The fro-
ward^outlj Ihate^ Iha4e, I bate, you are froward
many times^ and.youfay, ihalUbear> audiballl
•beai?} I bus rempemfaec' whan is faid'm this T'oct,
^*Hye'fro9t^ard^6uih L^Hkite* Mcthiftto the reading
'of chisTexcAouldftopyouir fiiouths, T^he frowdrd\
m^W^rt k^oAabomimtiott to tbe^LoPd, andthe fro-^
466
Me4m of Mkknef.
^
ward^outhdolbatej You chink youf peak rardy,
whenyouhaveafroward Mouch> and others will
coiDoxend you, God fatch> 1 hace it. And the o-
cher Scripcure is in <Pr(W. 1 1 • ao. Tbef that are cfs
frtward Wwrt ; are abomination to the Lard^ ita
Vfud) at are upri^t in their toay^ areijk ddigjbt^ God
j hacb^no p leafure in chofe that are f row ard. Ic were
a fad thing for one to live in a place, in a Family^
and chac no body fltould delight in rhem> Tculy,
thoie that are froward, no BcKly delights inthenu
no not God. And then in Vrov. 16.31. 9e fiut jr
Jlovp to Angery if better thenihe mij^jty \ and be tfur
^ukthhk Spirit, then be libat takfA> aCih. Here
are four places in the ^<K;tfrb/, lay up but cbdc
for CO niechcace upon> you chat are of paffionme
Spirits. And then in fErcfef. 7. 9. 9e not b^ia
I thy Spirit to be Angry, f^ Ani^er re^eA in the bofmc
of Vooles. And in fMiittfc/5. a 2. There Chrift
makes Anger to bemurcher, ^e i^mif Angry mA
bis ^rot^er unadwfedly ie guilty of iudgmem, Ashe
chat kils his Brother is guilty of juaffn!eaty but if ic j
breakout to his height} T[bou VooT^ be ninda^\
of Veil Vire. Many more I might Name bat cfedel
are the principal.
MEANS, XVL
1 6. Now then, there is one thing remainet, and
that is the fetting before you the Example of the
Saints, and efpecially the Example of Cnrift. the
feuing before you the Example of the Saincs.
Some will fay no Body can deny their. jiaflioD*
Yes, I wil eive ycu the Example of the Samct fee
it. . That of Abraham^ in Qenrf. 1 3. 8, 9, Read
there what a quiet Spirit Abraham had. And thea
oiVanddy in x Cbron. 28. 2. He comes co bkftib-
I
J
-••-
T
Means of meehte/?*
l;eft$, andcaUchem ^reibrm^^yVretbrm^ tbus^
laod cbus/and (peaks in a moft gentle manner, evcQ
' ro rhofe chac were under him. Y ou cannoc give a
I good word £carcecoone chac is above you> buc
I rboCc cbac were under bim, be cais chem Brechren.
tAnd auiD, in i Sam. 17/ 29* verCe, Whea bis
J 'Cldeit brother ^E/iV^b was angr]^ with hioiy very
pecvifti, Ikpowtbypriddy and the nau^tinefi of tby
[ ^art^ far thou art conie dm^n that tMu mi^^fee
Ae ^(^teU When Vaa^id went in the uprishcnel]^
of his Heart, and did buc fpeak co Qoliaby that did
: delic cbe boil of Ifrael, bis el^eft Brother^ he comes
unco him, and faith, I I^cvq thy pride and the
i noM^tinefi of thine Heart/for to fee the hahel art sbou
: come dofom. Mark the ^9. verf e^ V/batba*oe I done i
Js^HreiiotaCaufe? Andbecucnedco anocher, be
faith no more> Brocber^ IVbat have I done f Is there
not a caufef And fo cbe Example of Stewn, in
<«4et/,7. and cbe laft verfe> When cbey ftoned
y Stephen^ be prayed for chem, cbac che Lord would
forgive them^ and fo fell afleep, and faid. Lord
fotffnje them. Thou haft about diy Eares but hard
words, and be bad about his Eares hard ftones,and
' yet che bard ftones did not £6 much difturb bis
, Spirit, as hard words doth thine. And lo Vauly in
QalaA). 4. 12. Vaul was before of a very boyftrous
' Spirit* almoft as any man^ but of what a meek
Spirit afterwards >. Tne Qalaxbians provoked him
very ii:.acb, and were become his enemies becaule
he toLd them the truth. Buc faich he, Vrethren,be
ael OMf I am a$you are^ you ha*ve not injured me at
\all9 lam comenc co pafs by any thing, you have
fpokenbardcbings againftme^ and you nave Joy*
ned with falfe Teachers, and chough you afperfe
me what you can, und cake aw^v my good Name,
and indMd, cbey hadjdealt mucn with falfe Tea-
chers, ^odufedhim as a great inftrumenc for go'
unto
'
4<^S
mtu\ -nxx^
:
I uQto cheni, and the Devil had no fuch. wav co hin-
der che good that <PaHl had to do among the Qala-
thians^ as to fend faif Teachers to afperfe Vatil^
and take away Vauls credit among them, and they
^egan to liff cu to it, though they had got £b luiick
cod by ^^, and were ready to ^Tacli o$it tbdr
'yef^ and cryed, Oh, the good we have got by this
^auU yet when falf Teachers came into their
boufes^ and fcandalized Vaul, they had almoft
gotten the heart of the people ^om ^aul^ and be-
cuntofpeakofhimasifheweretheir enemy, Ycc
laith Va^ul •, brethren, I hefeech you be or I am^ for
I am Of )0H ^rey ye have not injured meat aU^ You
cannot defire my heart to be more to you then it is,
I am content to iuite my felf to you as you can de-
fire, Youhav:?notinjuredni?ataUi but come,Bre*
thren , be as I am, come lee us joy n together ftil,
9nd further the work of the Lord, and 1 am as your
hearts can deiire, and whatever injury I have had
let it all b^ buried in Oblivion, lam Oi you arts
you have not injured m^ at all- * And fo the Example
of GodhiOilelt, in his dealing with Jcnah^ Vofk^
tkoHVPdltobeAngry? Soin^i>rf. 34^ Slavato M-
■^K And ill ^al. 103. 8, 9. i^c. efpecially this of
Chrift, fet the example of ChriftbdFore you, wd
kt it before you conftantly, til you finci ic work,!
for we are to know this, that the Example <^.
Chrift^ doth not only work morally as anExaic-'
pie, but works efficadoufly, by way of cftcieocy,
there is a great efficacy to work uponu^. Byfet-
cing Chfiit before you, we fet h^m before you as^
thofe in the wildernefs fet cheBrafen S^rpe;ic before
them. I have read of a noble Earl^^rxir^j hts.
Wife did wonder at the quietnefs of his Heart, and
asked him what; courfehe took to quiec his Hean,j
^nd fo his Neighbors likewife, he gives^emthis'
Anfwer^ \jrhen any body wrongs me
t
restftemttiM
I*«W
g l ^'l
^eans ofmeekne/s.
turne
hithfu
my thoughts to the injuries that JcfusChrift
affcred, lairh he, Incuer leave from riimt. |
natingupon and rcnienibring the injuries of Chrift
until 1 find my Heart wholly quiet j fo ^ ou fliould
not only think that Chrift was meek, but be ip}c-
d'tatiKg and never leave fcctlngChrift before you,
and chinkfng on his iviccknefs, til you find your
Spirits rdet'k. 1 migh^ fee before you many other
Examjples befidls the .Scriptures, i remember it is '
faid ot^c':(^ay he was a man wlrhout Gall. And fo
Ibeodofius the Eniperor, no mailcould ever fee lym
Angry. Aiid io hkcwife Cahin, it is faid of him,,
Luther being foaiwhat of a hot. Furious Spirit, and j
fpeaking fomwhar againft Cuhin, he gives this an- (
fwcr. Well, Let Luther c*all m6 a Devil, yet 1 will '
acknowledg him to be the Servant of Jefus Chrift.!
And indeed chis is a notable Exampleco MinftersJ
that are jroy ned in the work of rhe nxin'ftry, though •
C^hnn^nd Luther was joyned together to promote
the {an e work, he law that LutJjer v/as .lo inftru- 1
mental in rhe work, that he refolved he would not
falout with him, becaufc he would nor hinder his
working. And fo I might Name many Examples
of Heathen, Anaxagareiy he heard one of his Sol-
diers fpeak evilly of him behind the Cloath, he
coxiCs to him and faith, take heed you do not fpeak
fo as the King n ay hear. And fo Vbitarch^ when \
one was railing upon him all the day in the market
place at night he goes quietly all the way home,,
though the man ftil railed at him, and then he faith
to his man, take the Lanthorn and light this man
I home, this of a Heatfien. And many other Ex-
amoles I might Kame,it is the Speech of a Heathen,
faitbiie, that Un never be too much fpoken of, rhat
can never bft too much Learned^ that is an expref-
lionofajleath^nman) So that vertue that canne*
ver be enough Learned, we cannot fpeak too much
46p
Means «/ meekue^-
-- — . -"•
of it though we have fgenc much time about k. ;
Therefore to c ncludeilL Kow rhefc things ye.
haveb«rd, ifve know chera blefled aie ye, yoo!
niuft not ufe chjele means that I have prefcribid to j
you as youufe Phy ficfc inthe Body. I remember ;
<Pli^arib hath this expreffiLon when he propounds t
fomeiBcaus, I but faith he, y ou muft not ule chef ei
mean* as Phy Cick that muft pa(s quickly through the ^
BjDdy> but make ufe of them as nourrftiment, ner *
ther muft we ufe them as unfavory fmels are |
brought ti^thofethat have the fits ot the Mother, j
they bring feme levels that m^ perhaps for the pre- j
fcnt quicken them, you bring Feathers to fmtl ujpon
when one bath the fits of the Mother^ 1 but that!
takes not away the diftcmpcr, the Body within fttl^
bach the fame diftempcr, Soyou may not make ufe
of all thefe h . Ips meer ly as a fmel^ as a favour to
help you out of a prcfent fit but labot t o turue t hemi
into y cm- Heart, ani keep them in your Heart to-
do you good. Oh, That the Lord would be plea-
fed to blefs what hatkbeen faid, that fo thar may
befiilfilledtbatisfpokcnof in//4i- 6o. l8. Tbm\
fs a time a coming that nnobmce fiyail be no mare beard *
ofi Oh, That that time might come but in Families ;
where there hath been f :ch carriages, Jthat vioknce
might be no more heatd of, no more violent car-
riages and words, what ail honor would tliis beta
the word? AsIhopetheLordhach not carried 00
the pcgnt fo, but tiiat he^ill have it to prevaileup
on (Ohie, whit an honor would this be to the word?
perhaps your Husbandor W?fe comes to he worilU
now it you be chanced, aod your carriage more
meek th^n heretofore- what an eflfeft may tbi% have
HponycurHusband> He may fay, I will gj and
hear it too, andfoyoiir ChUdrenandServanty rf«
Parents that hated the wotd before, they will be
ito Love with the'word.t 00., As yon would honor
^mm^i^^fmm^^m^mm
)jM^aHs »f Miikntfi.
odj and the wof di audyouc fclves> labor to be
ofMetk and gentle fpirits^Ceriaiiilyv chat meeknefs
cha(; cyme's by rhe w^rdii ctie l^ft mcekuef^^ a nitn
injsiy hayp nieeknels upon ^rh^ fi|rotinds r Poiiapk
tr dm ft Length df arguiqeQC^jy^ceafo&^heiete theiof-
Icdnvenience o£ hia Pf jlfiofi, lHi& Qhat ma ekneft it not
;fo ;gp6d| but that xuei^kn^fi^'Wbicfeaonketfcamthel
V6i;d, tfiat ii.thc pellf mpelfrrf^s; ^ Aa dmcSorcow
f dr ff li, that conies i^p^ ; h^p. U{Hi^ f beic fick Bedr»
and ^i^th BexisV (t^iatis^ncijicfagodd us the Sorrow
chac Isjwrq^ghc.by^ifhe wor4,; Sp.of iaeeknef$ii
Kotvc tie Lord hacfi prefeiited man^ things out of
faU Word to mei^kea y^^Jt(eji,res^ . ajid'if yoiibe
itfdekj^Jjcvh the.h^an^gplf ijh^^ I^Ul be^ac*
edible /Tieeknef^ except tfais^ivordlpi'e^^ai'Lwifii
you : it ic do hot ' (jualiA<f y oilr Artgeir, know
it if^rilltfAereafeXaods Aiigf r,- J hav^ict bef6re70H
y many things about this meeknefs^ but if you be paf-
{ionate4ind Augry after ^11 this, GodAWillmake
thefe things comeagainft you another da v^Godwil
iiay, 'Were you not in fuch a place, ana heard lo
many thhigs of Meek()eCi and frowardnefs^ and yet
you were as f roward as ever > Oh what is becom; of
(hole ^ermcQs of fneeknef^h Yea, andj|;)uconfe ano-
ttier ia mind ^ot ibbi not inafcortiral Way'as o^
chers, when fome are Angry,. I this is ybur going to
Sermonsjand this is youc Co^fdeirce^Ob this is a vile
way, but f peak with Gravity, and Sobriety, Do
not fpeak in a Jeering way in the Nofe when you
foeak x>f , C^nfcienQe, but f p6ak With^C^n/cience.
And thus ;the^> Huf hand: maji put^the Wife ia jmnd
after the paffion is over : todiake heed of the n^kX
temjpta^ontopaifion, >forrhereis a grelt^ealeotie
eoaudeced of that, tfi'rs is the.vayof the'Devit^
wheni j^y pi,iry, if j^ref c dibed^hc labqri i * gfcc a man
or Woman to maHfit^ne hreacfij and etJeii& lAidW*
that all that that h^thhpenfiiki about {helDtify,|.
iililH
lAunsifykethufi*
I
is eoertace a nd comee t^ oothtQg. .When a
at ffiadr u^pn asy £>iit)r, there remaiBs ' fome
Arengck; buc wiieti ne Detrll liarh prrevaiied wuh
ilirie CO fm agateil cti^ Set Mour a 11 is gone^ the Dev U
I is afiraid of none 4^f tkofe Sermons. I make no que*
) fkioa buc the Deril iiitjr be afr a id, c^ac what huh
becodetinared mcbe vrord ma^ |>teveJic fin in the
Fainil^, irfae WH^ tad Hteband may live becccr,
^J^j^iiioii^ad Neij^Jibot^,^ and Ser-
vanuj Dwno.vifthisOl^HlcanpreTailcaiH^ ydo
intiaiBafion, to finaeainft chefe Sennoosc Nov
SakhtheDevillaU rhaeSermons are gone^ now I
iAte i>verco<ne thvir'CdrfeieQces^ ana the word.
aawisLaU gohs^ diet<i' hath been si gteax deaX^f
faiofUkeatiy&eb^aMinift^, biicnpwaUis gone
concerniDg fiich a*5oul^ and I mataM^p qpeftioabiff
he yifil bb as pafltofoate ias eVer»
", • ■ - . . . t -* . ' • I
HOW b9f<wel olo^ lipxhis P6i^y f woDid give
j;6fl^4rii^^i<uif ^ow do cariy yckxt feWes to-
^^ards oche(9^co ca]^ need of belfig aPri&rocatiocuo
aey ^(Ml^ loi:ic^ witsmfinot oulj dtdxt totfe Si*
lij.9«r f«lwe$»biK &uiitft>r/;yllealer$ of others. rbK
I If^ if f>^fi9 bf ipilfiDMri^ carvy ^aic ftltet inmht
irwy •IflMqr'tetK^iofibieefo^thtaiv .
' liritt ajvef nriii it^lffe fog Ak.
^ ^
•*mm
J
Firft r Take aw<7 the occafioti; obferre the tem-
per of NeighborH) or Wife» or Hufbaad> or Bro^.
eher, and take heed of laying a ftumbling block be-t
fore the blind^ Pafiioci makes one blind, thoukno**
weft fucb thinu^ Mrill provoke thein^ and chou an.
greft them, tmsis to lay a ftumbling block before
them.
Secondly : Again, Give fofic anfwers to others
that are Paffionace» as in i Sam. 2$. 04. Thfte is a
notable ftory concerning a foft anfwer,, it is in tAin-
gMlf how fhe appeafed Dawd^ She came and fel
atbkfeeti and fatdy Mponme my Lord, upon me, ki
^yk Iniquity bcy let thine liandmaidl pray tbee, ^eal^
»i tby andwice^ and bear the words of thy Vandmaid^
l^ not my Lord I pray thee, regard tbi$ man ofBelialf
wen Nabal«ft>r as bh name ii, fo n be^ Nabal k hk
VpHe,andfoUyktviH7him^ hut I thy handmaid faw
not tbeyong men o^y Lord wktm thou didpfend, now
iher^oren^ Lord, ai the Lor dlvveih, and a$ thy Soul
fiwriff feeing the L^rd hath vtfitbolden thee from co-
mkigto ^d blooody and from avenffng thy felf vt^iih
tbineoamband^ novelet thine enemies, mid they that
f^evii $0 my Lord be m Nabal, And novo tbk blejjhtg
Pwdi thine Vandmaidhatbbrou^unto my Lord,
litke^fenbegifven unfo ^ yong^ men tbatfoBot^ my
Lord, and thu^ fliee goes on with a curious and ex«
cellent Speech. A notable example for Women,
this ^Abigail was of a Meek and quiet tempg:, a gra-
cious, fweet temper, and fke had as churlifh a Hus-
band as could be, and by this ntbans flie allayed
indhindred a great deal of blood that would have.
beenfpilt. knA to in Judges ^•i*x)x^tiob. anfwer
^here qinetedrthe ^phranuter. And in ^rov. x $• i •
See what is fatd there coneerniag a foft amfwer. jl
foft anfioer tumetb away wraJlb, butgrievoue words
W" up anger. Tfiere are many» they can die us
Toon as 4enie themfelves from ipcaking quick, now |
\
1
^way^rrmth^ And ?igain in OProo;, 25. 15. There j
auh the Text, ^y forhearing it iL^nnce per*
Jwdded^ andafoft Tor^gue breal^^ the i^m^^iiiQK^
a man be never fo ftour a boned ftrongiuani h\s fjpi-
Xit be never foilouc^ and ftrong, yet a Joft at^vef^^
unit hrea^the hone. '
; Thirdly : And again another RuIe^Lec there be a'
gent le^ichdcav^ing froTi ifien char are Angry, not a '
Furious withdrawing, when ybu f ee a man An^', !
CO fl'e out of hi^ pr eience, the Wife from the HoC- 1
band,., ic fs good for piir felves fomtimes to wii hi *
draw whfn the fie is beginning: asjhofe that have
the ^s of the Falling fickneCs, they have the Symp-
comes of the fie, and when they feel the beginningi
chey withdraw inte fome bye room»thar others may
nbc fee their gaftlyvifage in fucb a fie. And loir is ;
good for us when we ^1 a fit of ptffion co acite, to^
withdraw in regard of our felves, and from o*;
thers coo^ noc in a violent way co iliag out of'their!
company. In i Sani, 1 7. 30. It, is the place befoie I
oiiQted^ the carriage 'CI, ^ii'vM to .his Brother^ he|
iairh; iVbatbav&ldom^rJftberftMdcafif^f Md^
he tn medfrdm him, towards a)totbery Noa m a S^^^ojg .•
Way, bupturninjgfromhiininagehleway : S9 kis
go ''d, when you lee others in a pa(Gon/o cum ftoml
them, and go and mourn for themi** j
i ■ ... '
Fourthly : Apd '^g^-'n^ As^fit aiyou can, Ac- *
k'nowledg your own ofFences ^ th'S if a;mighcy way .
to cpnvincethof^ that are Angry Jin ^rov*^ij 3a,33v
IfthoHhajidQnefooliJhlyinhifiing^^ thy fitf^ otif
thou hafl thoH^t evili. laytby 'Hand upon tby mo^ib*
xSUrelyy the Churning of ^iflii. hringed) fertb^mter^
Idndihswrimi^goftbe^ofel^^ fBleodi p
Vibe forcing cf wrath brir^eib fortiafhifs, WeiwA.
jnijtt.foripe writh. in others, . but rather if wf have.-
ffS
done loAliih^^ and dooe. evil, i^ <mrhatkiupm
our^oiitlh aodbewtlUng to acknov/ied^ and i£
thej; £ec we are. willing to acHi^owIedg in fomei
ch'.ngsj^they will think, that if we had; done. amiV.
we would ackuowledg it now^ and.it would be very^ j
convincing, i£ you would acknowledg.chac whi^a
you have doiie amifs. You ihal have many ffo-
wardpeople^ cha; wil never acknowiedg chey have
dpne.^miirs, thofe thatare Women, that. have fro-
wa^d' husbands, if. you alwaies ftand to jiiXHfiej
^our felves^ is there never atime that you ciiiixake,
advantage pf your.. own Hearts to convince you*
that^ou have. doiiethewronc> there, would more,
gooa ^itioufaodcimes come this way than the.othett
and Co the Husband the WifeL .
I FiClyj And again^ OBI rve fie Seafons one to
another, that is, when there is mutual Loving ex- '
preffions one to another, ;is Husband to Wife, an4,
rnto j!ai',t-pve ppc to another, take that tin le^ fwheaj
thy S^Uic is'moft gehrle> then take^thit.tim^to-
plead the caufe.one Wiirh another j fay, now, conde
; W ifCf •.a^4)^ome'Hu$band, lee p? now Reafon^he
th1n^ Tft us tc^ who is in f aulc;,^ if J am, lwUl,ac^
•knT>vV'li;4j^ i if^y ou ^re, !y ou iuft acknqwledg h^ at.
tiiife;tirtte, kh^y.by thw meaiVs/melr your Hearts,
f6c youjbPafllon ,andjthar wouldbea mighty means.
to^^bejTs^ i£ Men and Women that live broflyj
one to another^ H'th^y^ could but findfuch atim^to
breaktheir Hearts rhis* way> and lament for one^
another, audfal a WeepIngoVcr one another, be-:
caufie of the DIfturbancef4)ac hath beenin th^ir Fa-
niily,' becauCe of the iint owardh^fs cf-:rficir Spirits,,
Jfay. 'God 'would • have abundance of iOlory/ and;
ypi^wo|^^oditf a.cQi duce to thepeace-andj comr-
tibrr p£ your liven exceedingly*- Now. then, wci
djuCt* pblwfvef.Thefc Rules,, not only xuicc orr.twice^
>
... •• -
Means i^J meeknefi.
bite dll che^ fmve flone cheir work, tSi yea hare got
ibmvhae. Do noc fay> you have flieired many
Rules, and I have obferved many of chefe^ Riiles»
and he is as dogged ftil> no gootl comes of ic^ and
fach'eHusbandof che Wife, and the Parent of the
Child, Well, but then obferve them agauh^ and
obierve them again and again3 continually ob£arve
them, Sopt^ tbjSeed in tbe^orrut^, and in tbe^ve-
nitig vptib droDp notthy^Han4i May be the times
not come, may bethe next CTnte will do it, i
doeft not know, but that fttll going on in a'
.ftant way, there may be^at done that thoa coi
never have thought poflibly could have been done}
Yea,goonth]svay, ind cenainljTt thou iliak not
looie by it. Oh I Thou wilt fay, if I were five by
going on this way, I could prevail over the Heart/
of my Husband, Kay, I could be content to loofel
half my eftate to live quietly i Now try yet« Bot {
fttppoie it do not help, yet it wilt be worth thy la-'
hour and pains in this reipeft, it will keep t^ own
Spii^k in a meek Frame.
' 'Yea, And again, know that t1ieX6^ HdU re*
compence it Upon thy £e% this I can aflkre you, cr-
thtr It will da the deed, and recover tli^ Hiisbifid
or Wife, that you fhal ever hereafter Ihre qtuetly
together, or thoii (halt bavefome other good bytC|
that fliall be gs much good to thee as that. Oh,
You will fay, nothing in the World can be fo good
if I eould but get that : Well^ But if God deny thet
this mercy, the Lord may have fome mercy in ftoie
that may be as good to thee> that diou flialc a&er*
virardsfay, W3l, though the Lord deny ed me the
mercy ot quietnefs in my Family^ the Lord barb
turned it into another mercy that is as goocL But
Oh, if I could remember tbefe Kules. will fome
fay, Ifliould put tfalsmm pradice. TodhcIAs-
Means ofmeeknefs.
fwer, make life of What you ca^^ your felveTIS
help you, aod feme Particulars thafmoft n!!Jiv I
cc o God,andturn them iato Petitions, that woSd '
help you CO remember cheiii. And ftiahci know
chat .^ thou haft a heart unfeigned to prSe t£?m
It IS the Work of the Spirit to It ing them to remer^
bwnce, SolaithChtiS. In J./^, ^ Ml^mZi
Go to the Lord tn fcayec, and befeech him to bS
them to remembrance, and what things ftall bf
brought CO remembrance. Labor to keep them
warm upon y ourHeart; for Phy nek muft be taken
warm, Imeane by meditation, and Prayer keen
chem continuaUy warm upon your heart, and wh«
7^ 1Ji*?!!f 'S^"' P"' ^";*» PMaice,and then thouLh
Chey mould flip out of your mind, theeffeft wfll
reftmyourConverfation: As weufeto fay/Oi^w
menot the Meat, but ihew me the Man, in a bmite
of the beaft, fom this though yoube weak in ySut
natmory.^yec if the eifca of this abide upon Jour
Heart that is. if y our heart*e fianaifieS by this
that there u more Mceknefs and gentlenefs ii you
m*mSfr-n' t^'^l^ '^^^i*^^ youdonocrc
member all. Now then we have done with this iO!
Labor that thefe things may fmk into your Heart
faitbChrift, Learn of me to be meek a??vS yS
woukide any thing after my Example, dothiT
Leajnofme.forIammeek.Andthu«laythecharg;
QfallchefechiogsupopyQiar Hearts. **
477
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•WM*««a
THIRD ^"fourth
O OK.
11.
ON
Matthew lu ^
viz
(JhrifltheHtmhk Teacher of thofe thai
eome to Him.
TheOnljEafeVKajtoHeaim.
la the only Eafie Way
to Heaven^
1 v^iHU thai L&m(m$ ^f Bemri m
Untt emttw$Mbav€ «f f &c«m
ms.
4 T/hf fr$p»A$ 4 ^ humUi h$stp
ttmmit G§tL
5 Th$ fBt^pgrnes tf 4» UmMi mii
6- rht fr9peruii $fHmm&tj.'mft^S
tfwtben, 1. It k fiorfiU ff pvH%
m r j|f>rf i^mrr «. x. u gw^ dm
tmmtoM^ $»'iiutiiukrt00ibert.
X Tbe^ifirtmihitwimAi BdSE
SL Carud bun hmbf midiktBASE
MpaMm fiui bmbimEitif^im^
3 TbeKe0fMwhffim§rm§usfi9t^
umfUttM rfdificiUtyinO^ iMMf.
4 9fbu it UAtMtmMi(i^ibe ffmu^l
^#^Jt>icpoqr,iiiiiCCrlpplt>Oitet Loadoiw
1
mjLUoVt^aniii.
O
.! I v/ a H T T v 1^
:. r V
vi'^y ail^S v'no rAi \il I ^ ., . ...... " '" ' ■';': ' .
'•V • • «
*• . 1
« ^ ^ *r ft
• ft I •• m * ^ i •''.M^ ^
. • ■» ^ I «M « f • •
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.^. ftOCjf..
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>ft : >;»'^*»t^ ^^\ •^•i^\ "i*. ^^ \4j.>oi - ro ^ '^^-♦* .V- 'V l' " : . ' 'I ' | •
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• • • *< •* •»
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V. .. :^^v."f> , cJ L x> U v; ;i .1 LJ d U i-J I i ^ 1 1 t^M j
.• L
J
■^ l^i
THE
C O N T E NTS
OF; • .. ..
The Third and Fourth book
On Math u.
• . -
H AP. iip* ton>Unefi what: ^^atl^l;^ tn
Vwe Particulars, i 5^i in^&Derty. 2
^dr in Words duly, i ^or Ca'rrias^. 4
TiprVabiU s^or^afenefi of Spirit. '4577
Chap. lao Lowlinefi of heart tt^hat it k pcfitia^^hf
and i»barit n in dbri/l infix particulars . 1 We
became ^Mediaior. 2 ^an. 3 ^orn of a po&r
Virgin. 4 ASerh)ani. f A Ciirfe : ' xte, Sin.
6 ^t»a9lopt^lyinhit carnage to mmu 49^
CSiat). 141 Six Argufhents thorn the tovcUnifi W
CbriftioiP0or\Jjomtrte^offptritinoUrheatU. i ft
toai onejpitcidl end ef bit coming in t9 ibe vo or Id. 2
I VhVUmitity maks^pridi in ptana dMerate ^-^
'viU' 3 TbegreateftexceUeniyJiandtppiwthegrea''
t&Jt humility. 4 Vh Ldmiriefi ftands tvuht^e
greatefi Wifdom. 5 It infinhly J^Mfuigto Qod^
6 It may fiMd with doing of Prtatnnngs. $tif
Chap. 112. The ground of imfulity. A i]mi>kd^
andfoifecfouromiwtenefi. Sii
Qiap. 123. Of the hAa/vidr bfbmttHty before Qodin
tm ^artieutarsJ 1 It gf^fUfppW^ the ^finite
' SifiantibetiJpten §od and a Sinnei^. 2 Itha^ a
tf^m^lini V/tart b^oteQod. 3 Ar^eniinA
ca«
JTie Contents
r
Pagf'
L
Iwg^ QMfijOidd dfoojk its conduim* 6 h h, wMing i
Qad fiwildbeddvamed inaUbk water ^ 7 It ad-
mires theleaftrndrcy* . 8 likwiUiYij^tohe put hid'
mean and hard emflloy$aatt. 9 Itir vriUtt^^ wm ,
I tiponQod. 10 ItkwilUrtgtod^wbatitaDitobe'
4 norQpd - ^ 511
Chap.«i34. TwelveVropertief of a Lowb heart in '
r^0Mlf^ xhnn^ryfMi^ 2]
. ttsf vniing to hpow the txH>rjt of it fetf: 9 It ir mi- i
Utii^tolo(\tohkbiffn9ing^ , 4 It k ajhamed cftt\
/ felfl ) hhaibfitfelfS 6 It nidgeib it felf umror
ri^w 7 It denier it felf. 8. Itkgeps damt hfdf^
9* hUder k filf. 10 Q4>er outpfitfelf. ii'^e-
moanritfilf. i> t/ffllia/ itjei^ j+i
Cfaap^ X25« TZ;ree Confiquences fiom the firmer
VoinM J56
Ciiap*; u6 lie firfi Property of ^Humility m r^
ofotberr^ k that it tiytn^ bett^ of other r tkn ft
felf, Wbid^k laid open in divers VarticHldrOh
fivers UHtoi fen;eral doubts and Obje&ionr . 5$$
Chap. 127 JifecondVtoperty of VumUity in rtf^
of others ky T^o be fearful (^ 2iving ojfwce^ sjo
Chat). X a 8. Other properties of^Buniilhy in nfOidf
ottj&s. 3 It gives due Vonor to aU vrid^ fvtoa if
dothconwrfe* 4 Itr^oycethintbeirgood* 5 Jiir
tmOirfg to receive good> from them. 6 Itk tender to-
, wards oAers^ j It k not tieedlejly f$ngtdar fm
them, .V ^ 571
Cnap. %zg^ The excdfency of VumiKty in Airtem
particulars^ i Qodprii^it. a Ukaconvat'
cing Qraee^ $ fByit wewa1i{wortify of Ae Q4el*
4 ipkan ^Bfvidence^ of ^Ek^ioti^ % fetter AoM
Sacrifices. 6 tijbrvethfor tbepre^Mhnig ifVi^tyer^
7 Iikatrieibeart..\i, hkj^ for great Servicu.
S^ It »^ Oinainmit of a^gjrscesk iQ. bff^enct
4
t
mm
The Contents
,H' I fci
Page
fe. iz ItfHakfftbehfec&mftfrti^k. isttkynofi
ufefultogiv^ Qod tbe^toq/i afibe mv9 C^venanu
Cbaj^* 1 30; 'HMmlity hrtngs ^efi un^9 the Stmt in
VightVdriiculars. i. lin^enturej upon nothing
hrfore it fees Qodi edit, z the'Ueartof fuchy k
. loweri^antbeiT condition. 3 He if never difap^
pointed in tb^ World. 4^He vpould have Qod pAn^
tkQhry. ^ Itfroetb from oppofitiM^ or makptb
tbeVeartyeildtOiit. 6 hnmfsthe^eartrejoyee
in ^property of other jr. 7 ItkUndt^jnanypro^
' mifes. 8 AtCroffesdrefmaliban BiiijifleVeart
- * 605
Cbap. 1 3 1 • ^Exhortation to VHmility wA five feve^
talmumstogetlu i Lahortof^ibeexceHeneyof
i$. z XHiinvvncetheSoul ofjtr emptincfi. j Qn
fhebtOK4edptfG^d* 4 Of Cfcri/Ji $OfeurfeiwT
609
Ct^Mii^Thelmtvledg ofoHrfehiffkrtiHrprofeqi^
ted7Pi>itl^$ix^eanftogetit. i.Canftderppbfitmh
toetme. %. Whatvoem^han^hein. ^^ Whai
%c^^odtoMniWiomofth0tc§ndiHoiu j^
' wearef 5. Wbatrnv^enldheif qpdihoutd kaw
^^mihtooHrfehvef^ 6 htmbdtcdfei^efMeer^
inlybemcwday ^H
.,- • - -
Rrr » THE
\
THE
Contents of the iFouttt Book, '
via.
The only E^ff^apia Hea^jfot.
*
4 • -r
. Itt "neavmy itdn tajie way. tbii confirmed m
tie* 5 ^ever any t&^t truly fitt wet* ned^ MHk#
^j»erikn«e ofaUd)eSnfntr0f(jodproveU>e9Mk
^V^ M^' ''^ Sectffia n^articular wotfi "'
* tripped in- t»r d^AjeiU;/ Mupmh a C^^-^
6e<trr> andla Qracunir Soiit, in tbewauf tf§od. ^'
T&e 'Hypocrite findf Aife in »j&e m<2tex of G«rf ««
5inM^ iTbe*Hypocri$ebaibJibmeuUe,^aHA^
Witakg^ the Tokg of Cbri^», chntmim bmfi^ wi
•^•^
•Vi^i«4k>
The Contents.
Page
the outtxtard forme of <$odUn^Sj but ibe bdeeters
eafecomeffromttjtf0t»wofiu 649
Chtp.137. C&ntaingtha^ibird and fonrtb 'Difference
beween the iafe <^ an 'Hypocrite t Mtdtrue'Btleever
ttttbetvaief(^Qod. <Ftfr, 1. Tbey are eafie eveu
iotbeCorruptitw of an 'Hypocrite, 2. 'Hetakgtup
tbewaierof-Qodpartyfy - ;^58
Chap. 138. Cotitaimtb Six diffefenctf ittore cf^be
former ^oint* 5 A Carnal heart can taJ^ up and
lay dovmt dutief tvben be wUl. 6 fSe batb eaft in
tberemijheffofin/Spir^' 7 'Hh eafiixalalilff,
a tb&moree^efjehatki^mofefiuggi^be if, 9
*Hehatb btitontprhicipli in tba heart tbat d^tth
bimhotbhtihier*aier(>f.Q<fdi andtbetvaies of the
world, ' fo'fliJ'eafeeom^frdintiKpittfffrmaneeof
dmiesinhisMfn Strength '661
<^»p. %X9, 'Di'verj OhieBtonr anfwered,^ the eaft-
n^'oph&1»aie} (ff e.h^iifi WfefeMr the- mrdpdr*
tkiiitdrmMti0nedfnChdSp^i?9i 47a
Ch'^. 140 Stjmfthths'^afoftjiffthe'DifidpHhiand
ov^rftmUt df Cbfifii arid Objt»i9Hif a^ain^ the
:ffr%pW^i-6f€l>m.-"' ■'.■■■■ 69^
£i2S^\a^ne^tttiMt<^>^»^^^^ » y^arefucb
'::^^mdkiSaAim'm^i/f^ufMthiMfelf. ^ «He
^ '•\omes freely off to tbem, 3 The tvates ^Cbtipare
even, and not contrary one to another. 4 Ibsy
bring Strengtij ppiih them, 5 Tntbem all there k
I goodSuccejJ^ 6 Inlhemagraciout heart it alwaier
reeeitflng hit vea^s, 7 «He b^Qh a& the paffager of
, i W^ providence to Mpbim, t They bring tafe
taOfeCot^cimcc, 9, Tbejfret the Soul from cart f.
I <»j»« '- • . > . »
The Contents
. 10 Tiiij/ ttiakf aUvtlietth^s ^afit! 703;
Cbip. 14;. Ttxi'^kftfClmllealKrlbiiinlfe ihifof',
the Law: ^dr; 1, 1beC*femomaULaa>re({uirtd\
aifmaicepem tlie ccmforU of tbe CrftOurt. 1 lir
Stniici WM cburgeaUc. 3 T'x Cinmoaiu mrt \
btgMrly'BjidwK^tT 7191
Chip. 14.,. rbiYcistfCUtifiaSitr tfrjujlfclbfeof
SiB, «n4 Anttebrifl . . ■ , ■ .. - ^^^ |
Ch«p. 1+5 IBcfct Cmfx/imccrfrtm tfc /ormer Bi>- t
Orin, i: "neworlditmijlahp'dbciittbi brviiacf •
Chrijl. 2 ^gnatfixuiejtHChnll. 3 VlefQcd',
foe thk rafie Yoig. t.'Bring not mmal rtJwrtjr^K I
tbcMiaofChnli: j, Cl>r<|l»>il wtJifS mxct&r-
wre, <« ieini fo ?<«("«• «• 'M<»*e m« lb' T»V »/
CM). 8. IikiinacairftdtbiiitutimAtollat
Chap. 146. IbfihtmrumiifAtmau^Chnf Of
fieuturjihef. I Om- ol«&»ec m«(l lie "BmBjct-
cafc i^iKiitlielreartiBareKaiKilloKWjdirtj'. 3
G« «(« beurt i»)*M: » «1» ilmj'. 4 i.of""*/'''' ?"
mmuemat. sCmttimuriitinlieguiltifDityf^
t OrSkr the dxtief ofydiir Coniititm. 7 I«*i« »
SuccefmhcB/ to 9>d. » •Bmituijmrf^tttAa
CbrMdolbrut. f UfbeUl^njllcfpfrmuu.
le Vr^entavptrimca. 11 VaoMntfiUam-
Htuit*inmt. ii'Bmrkmtmmimt^ai
^ffiniiity whin it is
not.
rHE
^ ' . A H D- ••■•••
FOURTH BOOK
On Maa. u\
VIZ.
I^ Cf^ftthe Humble Teacher of
priofe that come toUm -^
Ih^heonly Edjie m^ to Rea^erK
CHAP. cxrx..
fe^ii ^k;;-^-"^"? ^^;S^«ic to .*c next IcT;
I/w>./i^4ft,aiKlthkor*lowlyHcatt^
I-
I^ea the truch is^ a lowly Heatt is the
Mother of McfiRnefs, though Mecknefs
is fet before in iny Text, yet ia (bme •«
ther Scriptures, where we have Meek*
neis aad Hutnili^ joyned together, we
have Meeknei^ fet afcer^od Humility,
and Lowli neis fet before, ^as in Co/oj^ 3.
I a. Tut on therefore as the ^Si of God^ Hdj
and beloyedj Somtls 0} Mtrcy^ ^mdnejs,
Humhlentjs ofiniftdJi/6<hiiefs;^ Hiimblencis
of mind> M^ekaei^, -these Hum^leiujs is
fet before^ and that is indeed toe true
Chriflian Aiff^Ahe/i^ thatdoth come firom
Lomline/Sy Lowly in hearty The word here
I Loiir/y(in the Greek 7<«nir«>.) itfigqifies one
eveii lying upon i;he ground ready to be
Trodden on, as fomeXeirnedobiervey
toftf\;^inH€arLli\-iXok»J^ ^ There you
have this word here TranTIated Jjomlf,
raft down, one O^ down* J^yerthtlefs GU
t\)at comfirtethfb^etba( tajt, Cift. down^ ««»'(
the fame Wor^thi^is litfeTfadfU^
my Text f.pW/, is theri''r#<i{^ (iich
whofe Heart is Caft d9w».Atid ik 1 Craow
andjl^e.firft.N(ifl^ ^^^^l/'^jf^V^^^Jf^
fhrniltty, what it knot
M9
in'prefenceam^Safi amor^ yoH^ Wlio am Lowly or
I ^afe, io you have the ligomcacion of the word^ and
whacicisj in ocher Scripcures, Lowly.
But Lowly in hearty Learn of me, for 1 am Lowly
inVeart.
Firft, Nocinalow coudicioD) I do not require
of you chat you ihould be in the low condition of
Poverty, and the like, as I am, fome falfiy would
imicate Chrift to be in fuch a low condition, becaufe
chat he hajd pofleft nothing in the worlds therefore
chey would not, and fo ground their fuperftitious
vows of a vohincary poverty. Indeed, the word
Tianilaced, in Hearty fi^nifies fomtimes the low
condition pf a man. As m i James^ 9* Letthe Vro*
ther of Low degree^ %ejoyce in tixft he if Hooked,
That is^ in a Low condition, fiut many men are in
a low condition, and yet far from being Lowly in
^e^rfi There may be a very low condition, and
yet a very high, proud Heart j there may beHu*
miliation where tnere is no Humtticy, Humiliati*
on, and Humility are two feveral things, a man
or tVoman may be Humbled, and yet not at all
Humble; Many people, that are very lowin their
I condition. Yet, Oh I the pride of their Heart in
cbeir low condition, what vexing and fretting of
Heart is there againft the waies of Gods providence
cowards them, and difpoiing of them ) Now thou
art in a low condition, and thy Heart vexing and
firoward, thy heart is cot a whit low by tky condi*
cioii. Many men that heretofore have been in a
high condition, and God hath brought their eftaces
Tower, but not rheir hearts a whic, Oh^ Hopjiry,!
happy were it for thofe Men and Women if he had
brbught their hearts low ; this is^ che.way co make
CEods bringing them low in condition to be a great'
bleifing tOf'chem«^ Yoittbat^^emarciners, when
Tl
r
■»«*fc-— '— I II >
480 Utrndity^ i^tkhnot.
you mecc with ftorms aad eempefts, you woitI4
ihiok if a; very abfurd and foom thing to bxn
your top GaUeur> and cop failes fpreading co tlic
fell a 11 <2pen in a ft orme, W o> now you narrow your
Saile$, andeakcthem all in, and take r^m down
when the ftorm is up. Now this is a fooliiH con-
dieion of maay that God pleafcth co bring incoa
IjQW €ondit]0n> that vhe»God caufedi ftorms and
tempefts co be upon a ScwU they keep^ up thcv
faitesftii> it is juft indeed that tkey fhouldbe 4tow-
Bed that will not pul down their Sails when die
l^dcaufeth a grievom ftorm to come upon rhem^
how many that are in very lo^w eftafe^ and fisibn^
extreaflie ftubborn hearts^ and ftouc %>ir^ at
ftcnic andfttibborB as evecbeiore rhey MiSte^ cbtr
bafe eiTfiQUs Spirits acxhoiechatare abov^cfaen^
becattfe others are not as low as themfelye^ aadf
baivc CttUen Spirits, and finkftig Spirits, andfto-}
ward S^itfi in their low condition^ all chefe argotf I
ageaatdealofpridej that though their cond^u
is low, yet thdr heattsr arenoclow^ the Derils
themfelves, they are low enough, they arecatf
down to Hell it felfj and vef thepr^deil crettistt
tiiac are> none fo proude as the I>evilsare» mf
tkeic pride appears much in their difccxitmtednelsL
t^ arefroude and difcomenced, and chemoft
difcootenoed ipirit is the proudeft Spkitj fochau
4tBaninaybeofalowconditioo, and yec not low-
ly in Heart, Leam^ m^ far lam Lot»ly in Veart^ k
is the Lamlimft ^f fHeart cliat Chrift would have us
Leai^nofhiau
Ikcoftdly, A man^may be Lowly in wordi, fab-
mi(Iiv^ in words> and yet far from LcspUndi ^
Vnatty inlfai.29.4. Thereyou may fee whac^oie
afliiS^oAS may workco makeiis LdwIv in woi ~
expreOions^ .And ^dwt (halt bebnugM d^t^
Humility^ what it knots 4S1
Jhalifpealiautof ths ground^ and thyfpeecbJbaUhe
lon> out of the Vufi, and thy wUfJbal be oi of one that
baibaT'ofniliar Spirity out of the ground^ andtbs
fpeecbfljaUJVhifperoutoftbtdufi, I nnU bri^g thee
dovm faith Qod. Whereas in t Jai time of m:ns pro-
foericyr, th^yfp«akf¥?»elJiugwofds, ^stheApoftlc
fude, 1 6. Speaks, Qreatwordsyhi^jJVordfi when
theyareintaeniffe of their pride, and the height
of their profperitty, but you flial.have ipanyrf
chefe brave fpir its, that have fuchfweiliiig words
when they are in their joU^y and profperity, yet
when God brings tliem down upon their fick Beds»
Oh, the^tbey Whifper andfgeak loiw, as one out
of the duft, and then Oh ! t heir words are very fub«
inii%e and yeilding, and will hearken to any thing
that you fay, I but yet foral this, their hearts are
AOc brought down> their Hearts rema'uie asft^
as ^Iforej which appears by this tiiat aflbon at
ever the hand of God is offucna them, chey are
as ftom and ftubborn as ever before. So^hat there
may be LowIine£» in expreiEonsj where there is not
^Lowlih^s in hearts
L ^ Aod again, many may be Low in £xpreffions.of
fwords in difcomniecding rhemfelves,. and yet. be.
Imroud in hearty either in accufiog themfelves of
luch things, as rhey hope others will not belceve
chem^ or d^nr^iiig fuch things m they hope othersj
wil contradiathem in^ you flial have many people
chat wil havea feeming kind oi humility^ and be
ready ro fpeak very hard things of themielves, and
lay, they are very poor weak people, and have but
little ftreng(])rin then), and not fit for fuch and fuch
imploy men^, a&d it is fit, (hat others ihould be cfao*
iien in thofe iHliplqyme]^ rather than themielrcsi
and they have wretched, and vile hearts, and when |
cfaey come amonglt. others they ^^k of their file /
1% r r #% urrAt-j»lini4
481 Humility, what it is not, |
nvrecched heart, and they cannot do thus and chiByj
and very large they wilibeinfpeakingvery ill of:
themfelves, and deny that they have any excellen* |
cy as others have } and yet their hearts extreamlyi
proud, which appears in this, becaufe if any body !
telfe (bonld be >oi: their mindj they would be ex«!
jcreamly difconcented^ if any others ihoald fay, 1 ;
JGod hath given you great Gifts, this pleafeth them, 1
whereas if others that are in Company and^bearj
them charge themfelves to havefuch vile and wret*i
chedl^earrs, and to fay^ chey cannot do thus 8c thiis^
Suppofe rhey fltould be of the fame mind> and chey I
fiiouldfay, I thinke it is fo, that you area poor CU'
ly Creature, an ignorant Creature, and you bavc;
a very hard heart, and a proud and ftubborn heart, .'
now ]f any (hould be of their mind, they would be
I angry with thecn and be difp leafed* Doth not this >
[argue a great deal of pride of heart > I rememberi
9erni^rdhat\\ fuch an exprefiron *n his Books, faith!
he, if another fltould accufe m^s I ^ecufe my -felf,:
I were not able to bear it, he confeffed this pride of
his heart, though he did accufe himfelf, yet if aix^
rher fhould fay the fame thing of him he were not a-!
bleto bear it, and I am confident it would be fo wkb
abundance of people, when they come in company;
and fpeak thus of themfelves, itts but to fetch oor^
commendations from them, that others mi^hc com*!
mend them, and they would be mightily dtfplealed
if others flK>uld lay ef them that which they fay
ofchemfelves,"in O'yw. 17. 7. Excellent ^eetb he^'
eprmth notaV^ool, thutb lefi do lyittg lipr a ^Viwcr.f
Now the words that are thus read in, your Books^y^
you may in another way read them, they fcani
CO carry another expreflionthan is carried hectj cbe'
word iignifies Vi^nity •, Sa Jtrim ^Mbnfanms 1**'
tips 9f 'Dignnybecomef not aVooU 'thattsj it is «oc
&t for one that is a Fool to fpeak of esieelleftc
rklruifl
Humility^ y^hat i( is nou
I
things^ asi£hc had aoy cxcellencchings inhjjn,
much lefs do lying lips a Prince, itishere, buc cbe
word doth noc only lignifie a <Pnnce, buc an Ir^eni^
om ^Mati, a man chac harh as excellency^ and worth,
to you may curnir,as a Lip of T>igiiity becomes noc a
VooU fo neicher do lying Lips become ons chac hath
an^xcettency iixhim, one cnacji^ of an ingenious Ipi*
rit> ic is noc for him co diflemble, ic is a very unleem**
lycbing for one chac God hach given an excellency
unco CO diflemble. in Jab 1 3. 7. Ic is faid there^ J0>at
wilyoH lieforQod? wilyoufpeak chac which isjfalfe
even for God himfclf ? will you fpeak wigkedly for
God> and talk deceicfuUy for him }. We are noc co
walk deceitfully, no, noc for God, noc for cheGf lo-
ry of God, chough we ihould think there naghc
come che greaceft good from ic, yec we muft not do^
ir> and therefore cercainly hot for our own praife,
CO fi(h ouc praife f o our felvcs, chis is to be lowly
in words, buc nor inheaix.
Somttmes we do not only difcommend our felves
in a feignedmannex to others, buc even coGodalfo.
How do we in prayer cql God how wrecched &. vile
we are ? and defer ve co be caft inco che nechermoft
Hell, amlwhaca wonderfuUmercy ic is, thic we
have che leaft crumb of bread, andunworchy of che
Ifeaft crumb of bread and drop of water, thus we
foeak very lowly before God 5 and yet in the mean*
time haveveryp^oud^ and ftubborn hearcs, this is
noc CO be lowly ihhearc. Learn of me, not lowly
words, not lowly f peeches fo much, buc learxi of me
to be lowly in heart.
Thirdly '-^ There may be a- lowly carriage where-
there«is not a. lowly heart, niany chac have very
gtoudand haughty iptrics,. yec will in cheir carria.<-
ges feem to bev^ery affable, andcoufcepus, and ve -
zy Cweety andvery fubmifliye, and very yeildlngr
' fio
.^
ility^ >WfV u}iot.
ifothttchofe th4r are of weak fpirksj they coo-
clude^ Oh, furely this man is a yery humble man,
he muft needs be a very lowly man, mighty lowly, *
how f weec, and aAable, and courteous, and {kbaiif-
five is his carriage i Ic is true, for co have lowliiiels t
in words and carriage is eood, and where there is a 1
lowly heart, therewillbe Chefc in fome meafure
or otner, but yet thefe may be much without a low-
ly heart, theiemay feem to be an. excellency in
cnefe, and yet no lowlinefs in heart : there may be
a complementing to t)ie ground, a man may be rea-
dy to pu&.his hands upon your feec> and yet have a
very haughty fpirit. I will give you thefe Srip-
tures for it. In 2 Sam* !$• Ic is the example there
of Abfohmy ./l^ofom weknow, was a moft Oefperart'
proiia fpirited man, and he afpired to the Kingdom,!
and was fo fet upon pride> chat he did plot the very !
death of his own Father, oi^Qa^vidj ckat he mghcj
get up to the Kingdom, and yet mark this JSbfcUm^
atverfej. .Anditvpoffoy faith tht Text, that wbm^^
anymancafMr^gbtohtrH^fadobim obafaticey be fm^
forth bk bandy and took, htniy and luffed inm^ any mom
I'themeaneftmanthaccameiiighco him to ao hfrn,
obeWance> he would put tortfa hit liaiHi, and'
takehim, andkifshini, 19 at verfe 6. iS*^ JApAom
fiole away the bearts of the mm ofUneL A man by
his deceitfulnefs this way, may ft6al away the)
hearts of fimple people. Certainly^ the mea of U*\
tad thoufi;ht JlbfoUm a very humble and lowly'
man, and thought : O! might we but have this man {
%jibfblom to be dtar King, how happy fliould we be ) '
andyet at this very time^ the very heart cf a DeviUl
in faim for pride. And anottier Sccipcure is tbit in ^
Vfi^fH* ID. io« 'He crouiheih^ and t^auUeA IniMfiff^
M^at ri^foor tuay fall hy bkfiron^ one/. Who i« tbit
Ve? mark, k IS the fame that IS fpake of in verfe x,
7be wckfd in biffride pwrfepites the Poor. And a*
gaitt tc verfe 4« tk^ itncks^throu^ the pride of bh
cauf^enance wiUmt feek^after (jod. Anayec ac ver.
10. ^ croHcheti} andhnmble^ himfelf. H* wil feek
for his own Glory, and that his own ends may be
broughc about, he will crouch fo low as you will
have himj ftibmic to any thnig chough never fo bafe
aBdvile> rhac he may accompUfh his own etids»
And therefore all thoie chat will fubmic to very low
(hingsy you muftnoc chink prefencly they are low*^
iy in heart, a man may feem co be ver^ lowly in
words, andfttbmiccoverylbw things tor hta pwn
ends, but tikn he wilt be proud enough when once
hehathgotin60€he£addie, he will rule you then>
hiS will tell vou, he will do any rhmg in the world
you voukl nave him to do, till once he gets power
over you, and then is the time for the manifeitatica
of the pride of his hearft But there may be lowly
carriage^ andnotlowliaefs in heart.
Now tbofe that carry themielves eourteeufly and
lowly in carriage^ and yet have proud hearts, you
may ^iidg of them.
JFirft: Their lowly carriage is to them that ^e
ac ioiaediftance from chem> fuch as they have not
very rdudi eo do withall, you (hall have many,
chac when thev'come abroad, andcoA^e into com*
pauty 'With lucnasrthey have not very much to deal
vicbali, they will t>e very lowly in theiy carriage
tocbem, but may be in their Family (hey will be
4o^ged enough, perverfe enough, haughty enough^
Iblilea and fur ly enough, thougiYvery courteous and |
lycsttdable to any chin^^ and very fweet unco others
jthaK are at a diflance 6:0m them.
Secondly : They are lowly co Servants^ or to thofe
[M£ bavenot baa any occalion to ctofs them> Oh I
a«r CWeet is their c^riage there, to people that ne-^
ex croft shea : But now come to anv that ctofs
1
^%6 Htmulitf what k is not.
M»
I
them^ you (hall find chem as haughty, furly, ud
proud cowacds chem^as any maa vhacfoev«r»if once
, they be ccoft^ cry buc fuch as fecm Co be many ciincs i
|j^.fweec in their carriage xo you. I do hoc mean!
CO jCCoIs chem wilfully, buc obferve chem when they -
are crofts and fee what a difference there is between -
che aiFableuefs and fweecnefs of carriage that is in
them when all things pleafe themi and when they ;
come to be croiTcd.
Thirdly : Their carriage is to tho£e that they
may accompliih their oyrniends by fomthing or
other that they would accompliih, but if they hare
todeal with fuch as no way can furthes any eods of
theirs^ cheyihall hare no fuch carriage from tlieni»i
chis is buc to (hew che diftemper of che heart, dioej
I may be lowlinefs in carriage and notm heart : Bqc !
donotchinkchaclfeemincbileait manner to dX-*
commend lowlinefs in carriage, it is comely lo !
Chriftians to be gentle one towacds another.
Fourchly v There may be lowlinefs in habk, and
yet not in heart, fome will plaafe thenafeWes 0)
this^ ingoing very meanly clad, and in all cbefri
outward Garb are vervmean^ and they think dtey
will not he fo proua as others are, fo Jhigh and
brav« as ocber^ It is crue, tbetc is « great deal of
pridecobefeeninoucward habits, but alio there
may be a great deal of pride fecn |o lowlinefs o(ha«
bit^aswellasinJsraveliibics. As there is a i^eat
deal of pride in following every, vain ftiihioo, fo
cercainly there may be much prioe in a fuUcn refo*
lucion, chat ch^ will never wear any thing but tfans
and clhus, in a fanca^ical fimmlaricy nom other kind
of people of cheir own rank, th<^^ never fo ho-
ly, yet chey will have a Angular Gani of their own \
this isF«6cK>f fuliennd^s, asnoqueftion there it in
many a iuUennefis of refoUicion, or a fimtafticall
J
w^
..- ..^ l*li»ll
•Mm
Hmttilky^ whatU knot.
^40^
4S7
fiogiilaricy> a ridiculous conceiceduefs^ and ftub-
bornnefs of fpiric, chac rhey will noc alter their
imnds> that others muft do as t bey do, and if eve*
ry one do not wear the fame Garb as they do^ then
chey are proud^ and thenifelyes only are hum«
ble. Kow there may be in the fuUenneis of others
anextream vanicy of fpirit and pr;de> and^many
of thefe think to honor Chriftiaiiicy^ whereas they
do hlhonoric hereby, if chou beeft lo weak as thou
doft not know what Iberty thou haft in the ufe of
the Creature; Wiltrhou ;udg others that do know ?
You myft cake heed of Prid^, and fingularity in
thofe things which you thinkio deny your felves.
Ic wasf a f peecfa that Socrates had concerning Amifi^
benefj fauh he, Ijee the arrogdncy of Antifthenes
throj^xtbe holes of bk Coat^ he would go ragged^
and with holes in his Coatt but faith he, 1 Jee^^
n^ry arro^ancy and pride of Antifthenes throUj^ythe
holes of hit Coai. And fo M4ien^ D.ogems came to
Vlatd and he had a rich Bed, and 1Xiogm:s in his Ci-
nickneis and pride, tramples upon ^latoes rich
Bed^ ity'mgyltreadand trample upon the pride of
Plato, I faith Vknuf, but it k vtnih H^y . pride^ it is
pride that tramples^ upon th'spride> ib wis the
Side of bis heart that did fo diulain that another
ould faaTe that he had noc himfelf. There may
be much vanity, and pride, and height of fpirit, in
lowlinefsof Garbandoutwardhabit; ' But yetftil
wc ihall come further to open the nature of Huniili-
ry and the evil of pride that is contrary to it, and
we ihall come to ckfcovei; the pride in Habits, and
fpeech^ and the like, but only now to make w ay
to what we fliall come to, nDw to get in a little into
the point that we may not miilake what drift
would h^ve us learn of ^ini, when he faith, he
would haveus'learn to be lowly in h art.
Fifthly: Theiremay be a kind of lowltnefs of|
#^ / I*
• Htmility what it is mt» ' 48
acid this he would be contenc fhould be his portioA,
if he can ^t a little money together, and have
HotCtandl-ands.^ thisisalowfpirit, for one that
profeflctlihiiWelf aChildoFGod, for him to feek
afterlhethihjgs of the world, and fotisfie hfmfeife
5n tbein/ mfkiiHTtiati fhoald leave the Thrbiw j
f of hi^Fatlier, and g& afid fcrapc m the Kennels. W il
[ y r u ftiy,^ it IS thd Hiimility 6f atrince i WVr^^c the
Humility fefiPrinie, to leave^fie Cburt, and all
the Glof y there, add cHbTe ^xtellent imj)lojf ment«
'about Stafe affairs/and' fcr^e in the Kentieis*
Werechk the lowKneTs of a Prihce i No^ ir* were
abafe fpirit. As 1 have? heard oiffenegteac Ileits,
when t&y havi befen yong, and ffolen ijy Bcggrars,
afterwaros when they havelieen taketi^way ^6m
Beggars and put into good Cloachs, yec they have
gotTuchabaie fpirit, that they woula leave off all
CO put on Kags again, and go a begging. Thus the
greateftmen^ that fq^m to be lofty in their ainis and
defigns, they hive^o'w spirits,' for they do but
fcrape Kennels in this woridj and with the Prodi-
gaU'feedupdn Hniks and Swil : wherelas tfie 'Peo«
pie of iSod, thotagb they ai^eto be l«wly %i heart,
ycfrdn aim tit ft i^ things, tbleek after -ecernity of
Gldiy; ttfl'ceft^aftei: a'^CtoVn, aftk Heaven, to
feelcaftefGoahitfifclf, to llt^e f or eve^r irl^h God,
in Glory, and though they are to acknowledg them-
f elves unworthv of the leaft criimb of Bread, yec
they are not to oe fatisficd. wicJh all the world for
ijWktK)rtk)tis^ffcy^iV*V ftivc^^^^^ itiliitt,
as not to fatisflft tliem^l^i^%^flial1 th¥ Wld fdr
rheir portion. You will fay, here.is a .high Spirit
[^indeed, thffs Jtls, 'tt<kW^'trarr^tft>fie^fi^
lTieiiaV«che'iiilihit?eiSckri^B*ftts'^6^^^^ ' Yduc
Bmiy tA«^%iIl%cl'At)slik'With ii \\&U tSttekln
the iMrM: l^-ife^GKM dP^dd'h^tfeiftiJ^
4p Q l^wlinep •/ heart what it it.
L reus Spirit v thac if God fhould <^ffer faim the poflci;
liioD of Heaven and Earth for his perc^cn> be wou'd '
^count a lircle picunce^ and he irould fajr. Lord,!
cher e are higher c bings chat I look for to be my por!
cion ; and Sod is very well pleafed char his people
fhouldhave fuch high Spirits in chat fence, to fi^b
after a Kingdome^ to feek after Glory, and co
think themfeives too good for a Luft, for iSok co rule
over them to think themfelves in a higher GoadicioQ.
than chat thefe |^oor» mean things fliould be eBo^h
to be their portim^ and their happinefs* ^^
Thus I have only ibewedyou tie Negative, wbac
kt$ that Chrift. doth not mean» when he tmkh)
Learn of nse^t fori am Meek, and lowly in heart be^
^ans none of che£e'five things ^
K
CHAP. CXX
topntinep of heart vffbai it k pofitivelf^ and fvivti
it h in Chiriji in fixfaffMlarx* i. ^He if*'
. eamt ^Mediator ^ a^ yiaru 3. ^rn tfaftor-
Yirffn. ,4^ y4 Sem»if .^ 5. ^ Curfet fe,l
. QUES t
jm
«j9)^^ It. isfol^. eQii0(I?r«dciro.w«fetr
The ficft u cBis;, ,^[;^;(^%p{icion of (piric ^9hek^
?y on« that K wLi i^ig^^exceilci|{ {;9t\4kiob,n
LoriplittiJS of heart Tt^hat it it. 4p^i
yecisconccnc co be in a Low condiciop^ fo ic||e
for God> and c he good of others j and chis is chac
Lovvlinefs chac belongs only to .Cbrift himfe:lf^ he
was chus LovvI)r« An 1 alio God the Farher t$
lowly, chac 6od is of a Lowly Spirit, chus to be
concent to be lovv.fcir h's own Glory, and for che
cood of others. Ye have it inVfaInu 1 13« $• and 6«
n^ if libg unto thee, Lordour.Qody t»ho da?^ktkon
hi^p vahobuni>UA>hm(dft9bS^old the tbingf tba^
aremlHwvm^ andin4>Q^Ear^h Qodkonbi^and
yet Qod bumbUthhiiifelf to behold^ to hawregaMto
things tl^at are in Heaven and ^Bartb. Obferveche
Fhr^e, Ibefeechvou^ it is Gods humbling himfel^
if ic be but toMfold the tbings that are in Heoiven^
God isfohichv thac if he doth buc youchfafe to
look iipon the tbings in Heaven, he doth humble
bimfel^ he beings himfelf Low to behold chem,
muchjm^re qpon d^tbing/in ^rtb, Oh ! How
doch Godhufiible himteif chenco regard th^ chtngs
on Earch as he bich rdone. And fo Chrift, that
was from all-ecernicy inRnicly bleffeJ, with che
Facher, yec for ch^ Salvation of mankind) was
willing to br W hiiiif £lf into a Low condition>^and
I £6 Lowl^e^$, D^ longs to the Fathd^^ and Jeius
Chrift* : » ^ .; ^ -
» Iv ' « • -
' Buc the lo^lines that is mod proper onto w, chac
we may yet learn of iChrjft> that we may. gather
Srom dbFifts Hxfniplp < . ^tgniymKi to further jt.iA I
oi^dwf bgafits^ I wot^ld? de^pibe iC;Chus» ii»>ij>
that gracs^,wber^tf^ Soul doth b^uer it felfe tc^
■ wMdrQo^ . md fm^ifii^fitfelfe^ an4 t^^^dr o0jerfy
a^rdingy4>r^f»0P'fbU mi^^^Hit right, ^etsm ^imdt
!fii^\)^P »ot in.Cairift,. b|u only thus
f oetng OQoe willing to take upo^tbuo:
that lour conditioi^ of being ^a Mediator, for. mai- 1
rift
49^ LswUne/fofheArt nrhatitu.
^ind,fo there- was a meatinefs' cliu «as-tn Jefiit
Cbrift, and Chnfts4emetnouc (rfhimfelfe,- walfc-
isg anfwcrabty unto Godj sidfootbeTs,Aik«fak
iinro^ frhac mein condkioa that be knew htm^f
was in, f hr&ugh his wiUinfflie& t&be a Mediator for
wakkind.thacwMChrifts'""''^""**"*'™"**'- *"•—*'
-isth* fecodd pCrfon in tht
■RuUo£-hiS:Lowlinrf"9 to' 6
aieatiQefs, ^nd foof Gdd 5
lucbadefcr^ptionOf Lotf
ro^he Father aad the SoQ
longs toCIiriit as Hediocc
cbac fiiQuld be in ourheai
•abundaiiee of Arguments £1
ontofurthec ic-Jn-ourow
our humility, if doih con
CUT own meaatiefs, -whcnt
r^hc^fteem, that is, com
ttMC mean condition that tl
lyfenRbleofthat meancoi
and accordingly come to
wards God, »ui cowards t
ethers y chef&arefudi asii
Nov inthis defcriptioD tbi
neft, otqi hunHltcy, you
CO (^ea it| and to fhew ch(
bcai^t ^9mc otwbc ' to- be in <
veiy mucb diicovaed thae*
aUchacIAal donoyrls, t
wa$ Ip^Iy' iii hivft 4um£e\
gtimcnn ifi«f be drawn- 1
Ctinft, for rbe '6iEChffan<
hearts. There is one' ebis
fparedfcomfpealdDgrtff/ 1
ofChicft, a»QuifttS4Tet
ken of.
Leamef-metftrltm^i
Utuflimp
be willing co Learn oCme^f or I am a Meek Teacher,
and a Lowlv Teacher, and therefore toe willing to
bcfoy Schoflers, N»w that I hate aliready fj^oke of;
wb«nlfpake (if'bking^augbc byJehisCbriil, tod
ihewedyouwbac a fie Teacher he was, and I think
this bach reference unto him> that he is noc fcorn-
fill, but he will Teach Che roeaneft ; andfuicehim^
felf to all, but now we are co f^eak of whac Low-
iinefs was in Chrift, and how we fliou id Learn co
be Lowly as he wa^.
. Now for the Lpwlinefs of Chrift, that you have
id ditetsScripnircs, inVfalm. it. isaPropbeMcal.
jScripctire cOncerniQg Chrift, and n^. ark What is f aid
ofCntiftthere^ vevie,.6. ^Bux 1 am a Wormy and no
n^a^tj a^eproacb of^en^ awl defpi^of the peoph^
^utlanaWbrmy They are even che fpeeches^ of
Chrift cdncerfiing himlelf, ic \v apparent ic is a
prophetical i^/Jiteie, -concerning Chrift^ In the be*
ginning of tbe<Ppi;meybuhave the very fam^ words,
chat Chriit lpak6 upon the Ccoiis, W/ Qod^. (M>
God tx>bybd^ thou forfakgn me, AndJhere I am*
Wb^f9fh and 7W^an, Oh ! How iLowly was Chrift,
that was God bjeffed for evpr, it. were, lowiy
enough,; 5ne' would, think, cqbe.aW^n, butrobe
aWormy ^;;jt7zoW^»inhisownapprehenrion, Oh,
Mifhac L6wlioefs V«is this i And theii. in J/iw, 53. ^.
There- you may fee the-Lpwlinefs of Chrift, chat
Ifkewife is prophetical concerning Chrift^ thathe
Oiou\d]gtopc> up pi^orebimMatender plant i lO^das n
^oot out of a dry ground he hash no fo^nn nor cpmli^
nefi, WiA wben we JhaJl fee. bm,] tbere if no.^taufyi
ibatvot^^youlddtfir i:\nmy beiidf^fedand rejeUedof
menidman ofjorrowj^ andaa^ainted witb griefs
andtpe^bt4af itvrerCfOur V aces from bim, > h& tva^
defpifedy and toe ejieemed him not* I you will fay,
this ih^ws the Lownefs of his condisioii^ buchow
• . ' doth \
49^
L9ii4iMp9fheMrt wUtitk
/
meaiiBcfS'
^^.%
^kind, fo there was
Chrift, andChriftsdemca
ing anfwcrably unto <3od
41DCO ohat-meta condHjoa
was in, rhrcrtigb his
nulikind. chat was (
asthefccondperfoi-^ ^ ^ ^ r^
Rule of his LowUnrf|^ jf ^ | ^^
iiieannefs,^ndfo^^g^^'g g^
iuch a dafcript ior
to (he Farher a
longs to Chri^
chat iiiould^'i^
abttiKtand^/i
on to ivtpJ/ ''
our hwf
^JTg-^
g
f* <» ?> 5^ €f
^^^T
iiiAft- ^ I
cur of
-uehimfelf, be did e npty him- *
'Jr *^^^^ *^*^^ '^^ inihcLOri^n*!) ««^P^' ;
Jf ot the Excellency thkc wat m him, M ^
^ .ipon bim the form of a Ser^^anty and m^Mmr |
y i;i tfje tikpisfi of mm^ and being found in f^l^ \
Mamany be bnmbled himself, and beatm: ofccdiaflj
iwiw Veath, even tbt Ifeath of the Cirofi.. HcfCff .
the Lowlineff of the HeaVc of Chrift fee out untt^ufi \
and that as a pattern unco al Chriftiatts, to iMvt the
fame mind that was in Chrift. Now to ftand op<a
things lar^ly,to open the Lowlinefs of Chrift>thit
vvll not be needful, but to fpeak generally of it,fgc
that is neceffary, for we cannot bring it home ttiA
povVcr to our K)int^ if we do not o^n it iagentral
for it Tvould ask many exercifcs to open the Lort-
Unefs of Heart that Wvas in Jelus dhrift. Yoa
know in opening his Meeknefs we fliewedyo«i
what Mecknefs wis in him. And laovv for LoyyH-
aefs. Asthus>
Firft,
1
'Uwlmefsf Cmft, Whit.
-495
\ There was Eowlinefs in Wm to uridcrtakiC
iiatar becwcienfiod*' and niankind^ it was
^ening (£ hidofelf/ as we niayf pMlj after
^f men. ; . .
^ ^'^k'^^^^K ^ivould undefcake to be Mediator,
. ^ "^ '^^^^ X *^^V ^^ muAbeccmie a mani! and cakp;
"^ ♦- o ♦'^ ^ ^ ^ j^jj^^ andddiiL. in apci:fopil'
infinire glorious Son o£.God,|
noade a Man^ that it ikould
Q ii a. man, this is a migh-
-'^ . Bttt the Na^iire of
ad npc been $o miieb !
. aad taken iipoa Hlim the
AaickGod> iiyoa wUbeMe>r
, oa muft take .the 5^[<afi«re of ^an,
. j!f retchied£jteac3urc^..fattfaGhfiii:/:lMriii
A^arhetfithennaafafhouldPtrifli*. :!:; .:
^ ^
- ^.
i.J -
Thirdly, When he takes the NaturepfMaq, OM
would ci>iak he would be Born of chegreateftQueea
Upon the^Effcb, if Chriftmuft come^ andtake.thc
HatucQiofinxn; and be Born ia (he Woinb^it^wlould
be^ikf the ^reateft £mpre£s> No; ofapoor Woman^
aPoor Vitgin,. a Poor Maid) and^therefdre Ae,
faick^ imLM^e, i. 4^8. Vor he bath regardedMhe hovp
-VfiaJ:e(^bk 4land*^aiden,Wi% not chere Ii2m/i2M|3>-
"ai^Qoting Ui}ffiility 9 but the lLot» conditiou of hkl
^Standrfmaidj Xhe Locd regarded the I^^mMb^im;
of bk ^Simdr^zid. r 0£ purpofe, qo'that eadj to
iucourajBe chofe chat are in aiLow conditions Chat
£hrift<ihould.pafs iby alche Frinc^iEes/ and Bia:-
peceffteiin r^tWorid^and heivilUng c6 be hair a ^ a
Ipoor.l&i^jl &Hr 'fheiWa^.h^trarBicn MaiiU:iiosfaad
Igreat things, icbat a^ars by .the offering that iKe
lixude iot Her Futftihcation, ^ in La^ a; 2a. ^nd
I .' Tec . the
V
f Lowlinefgf Qhnfiy What. 495
] Fiift; There was Lbwlinefs in Wm to und^rufce
CO be Mediator becwceuGod^' and niankind,, it was
a great Lowening of himfelf,' asweniayjfpMHaftcr
the manner of men. .,
1
. Secondiy,.If he wouldundefcakcto beMedi^tor,
then God t'cli him he muih become a mani: and rak^
Human ll^ure upon hin^j and.l2h]aiL.in:a:pCJ:fc^^l;
I union,^ chat Cbrift the miinuce glorious Son o{.God,j
j ihould.be content to be made a Man> that, it ihould;
\ be iaid of him^ .this p^rfoii is aman^ this is a migh-
!:xy low^ningof himfelfft., In/Helirrefi'fyd. i6# fHeMid
i n^.ddk? the future <?JF *4asgel4 ;%t .the Na^iiireof
[ Mat^> T/i? Seed <]f4bEahafl(iTt^adXQt been jfoi^
Lowenihe of iiifnfelf> if be bad taken upoiiL&m the
2i/ituneof^jingdlSi NoiTaithGod,. iiyou wiibeMeC^
diacor for man, y oa rouft tike .the Tlature of ^Man^
\ This Poor WrcichedLCi:eaturc ^.faithCh^ill^ iwill
\ jdoit rarhejfxbeninafa Ihould Periih*. i?:. ;. -r
•I f • . . .
/ - . ■> »-..•-••,.■. I '',:'; ■ • . • ; ' ' *-
Thircilyt When he takesthe Nature of Maqy one
would chmkbe would be Born of the greateftQiieea
won th&Evch, if Chrift muft comer anditake.thc
mcuce.'ofmxili; and be Botn in (he Womb^it wbuld
bevi^f the ^reateft Emprefs^ Noy of a poor Wooiani
jiPoor Virgin,, a Poor Maid, and^ therefdce. ibej
faitk, ..ifiLLM^e, i. 4»8. Vor he bath regarded^the how
^Sfiate<^bk liAnd^^aiden^li \% not chere JLom/iii^y
vaSiDOtingHijimlity , but x\kt^Lot» ^conditiou of. bk
^and^/Staid^ T^e Lord receded the Lmcomitian,
of bk/Handr^Slaid. , Of purpofe, qo'that eadj to
incQurajgeehofe that areiua;iLow condition^ Chat
Cbtift'ihould .pa^s iby althe Princ^fles^^ and Ett-
.peceflGteim c)»e tWorid^and hewllling to be faa^a si a :
Upoor.Ma^,; &h 'fliejras.fMt::^ Rich Maid> hoc had
I great things^ ;cba€ apipiears by .the pj^^rihgtUat iKe
tn)Adeior.Eier..Puiii^c«tiou,rtQ^ zt 2I. and
\ Tec . the'
j . Lmlinefi 0/ Chriji, What.
while, but ihe was in her Journey> I^ and when
ihewas in an Inn, flie could haye never a Kooin*
$urely fhe muft be in a Low condicton. If a begger
Woman fhouli be ready tp fty wc^ if chew w^re.a,
poor lloom that hi^d bm a .Chimiiey in it^ they'
woula grant ic to.hexj but flio wa$ in a Aable ca be
brought to Bed in a ftable^ yout Vagrants and
Rogues that go up and down cannoc be worDe
then r^Sj.AUd Oaf had noproyifnn itje^ms, but
wasfai^ j^o lay hex Child in the. Manger^ c&stofi-^
nlteiaod, and Lord of Heaven aaid £arch». behold.
him lie in a Stable and a Manger, ' And befuiec he
was willing to be in this condition^ he chofethis
condition^ furely he had a Lowly Heart. . : .
• ! *•■
1 ^ - • • . •
Fourthly : And fixrther QbXer vg, It may be Caid^
but if he doch come as a mari) and ^pmc into rlie
world in a Low condition yet he may be fome body
ifi time. Nay, but he muft be a jServanc in th« world
he might have bad poite/Tion of th^woirld^aiid might
have had the honor to have (>een a Kiag) but he miUl
live n a Servant. So (he Scripciite tmk^ in
^hilif^z. In ri^V0rm<^m Servants Nay, he was
noc only in the Term of k S&rvanty but . in the Torm
of an evil Sem^attt^ a Servant to bebeateHs that.
is a Lpw condi(;ion"tot>e>in the ftatjeoC a Servaitt>
buctobeiathefta(eofan£vili{ervajQri to. be bea«
CC&9 that is a Low condition indeed,fo was Chriil.
Fifthly : Yea, not only to be a Servapt.(hac was
beateq, but t o be made a cur fe^ ^Oiji <r^^^^S'i3«
jnet only Curfedi but a Curfi, m the abflTft& ,y ea^
intvte then tlus, ^ononlytobeaServaut^ and to be
beaten, and made a curie, but to hi made Soa, that^
cliac is dower, £0 in ^ Corintb. $. 2» Ve ib/a kflw
yi0 Sino m4ii made. Sin for m : we wil notiftand bo
[o^enchefefai^iaksVtlarB, O&ly Xo.fuiBelicprcfledfihe
Zkelfiwltnefs ^JChnfi.
^T^
cion and all for cliee, and'to t'eacli'thee. A^dwheji , **
he came to chobf^ his Difciplcs, See the lowli-
jj^efs of his fpiric there, he did nbt choofe the gteac
jOnejs, Eniperors, aud Kings, aad high cues of the
w^rid, but chof(*.a company of illiterate mei]^
Publicans and finners. Illiterate and defpifcd mea
Chrift chofe, and. Galileans, yea>.|(len cf Qalir
lee, the worft place in all tbe'Counciy, Can any
goodcqmout of Galilee ? And' for t Hf ot heic OKci;-
pies thac fhbuld follow, Whc>\^ere^they^
4C;hrift came to his owii'they rde&ed hini :: For
a man to be rejected when he mall cp.ne out of
another Countrey, and come home: Suppofeone
pf you Ihould have a Friend. cohjC oiit of another
Couatrey, and when lie comes home, aUhs Friend?
idtiGuId re;eft Kim^ caft himauc, cKar be fhould rot
have a nights . lodging anvingft all s .'T-I^ui?, it was
wirhChrilt, his own caft him out, and h^s Kindred j
company of poor Wretchap, a'compc^riy of Women
that werev^irhChriil> aAdf'poQf Great ures that jdid
'folloif. Kimr How ,16a thfome were they' in, the!
Eics of air cliofe- that did behold Chrjft. AnU '
ivhen he wrought Miracles, there was not miny Mi-
racles that hp wrought ujerufalem, but his Miracles
was for the moft part wrought in obicute Villa--
ges...Virhen he was transfigured ia his Gfory, ma--^
%^yJX^}s^^^^ him, he carries only thofeto foe
Tairn ir^HiiGXoxy ?bia.t muft fuffer: {or him, thofe
chatfawTjimin his Agonyi and he charges. rheiti
aoctOktell tny manat all, which fliews the lowli-
jotefs of his^Spirit : And not only f o, buc he goes y ert
£ui:tl>c;r^ and be hiiniiles himfelf. as the Scripture
Yaiclt to t)^a.th, a, painfull tCurCed Deaths is \
The LoT^linefi of Ckri/i<
To^ds^ they ihould noc have b^en fo much imop.
bUd as C^u& was bumbled, iu being made man fo^
mans (iif. Buc now befides the Peifoa, Cqnfi^r!
forcbercbis^ That his Low UuejCs ia aU hi^ carr^Ugfi
was noc only cowards his Father, buc cowards men^
when be was a man^ yec he carries him(e)f f|$ if he
were under man j there is many my Br^hren will
CAtry chemfelves lowly unto God, and when chey
come into Gods prefence they will, have low
thoughts, buc cowards man they cannot, (Chriilr
was lowly towards men : Y ou may obferve in ch^
Cpirits of men, many wiU be very crouching and
wbmiffive to rhofe chac arc alxov^ cheni^ but: mico
chofe thac are under them^ of che mo& domineering
{pities chac are. J hav^ obierved of others^ cJ^ac
wbcachey ^e co dsal with rhofe tfaac^e Nojblc
ttie9, and abpve iheoi, c^ev w:ill crpQch^ and ^e
T^ry ^fyfymfji/fvf md jhunabl^ wwacds thiefn, .buc
when fihey «H|ie co thofe<hac a^rij^jdcr tb«m^.ibpfe
chac gr^;popr.ServM;>cs, or iQhildran, che^ will .h(tt
M% Tyraa^LcaU as oan ^. Bw Npw ClhirHr wiks Ww
ti>w»r4s m^n^ as. ^icil as rowRcds^pd^ iow cfv?
w^afdshi'^^i^^^<^f^4ti<'^^^U^ cpwi^rds his .•fiuf^^Fi-
en. A^diCbap is oWfervAble ;.Ciwuft ww Jte^^en
liewasico have HoAer and &k)fy& a^ whea yMi
know cliey would have come and by focce jb^%^«
made him i King, chfy Wi^uJd J^^Me comp^lted
Chrift ac one cime to be a King, and laid hands up-
0Ojbim» h«c1)eHivpuld,by h,o i»flaw cflgar^ ;ic, ^aud
be cpivciwes j»i/bi$iorwL>nt:{s : J^nd. io ih^ jdejrUl
fliowttdliim a\'l iheiGL^^ry .in i Ke v^orld; and 4aich».i
4MtbH mJkI^^4ff^,y i^Hc ic w<a.s ^noebang no jbiau I
^Uidchere vfJis^9m^yi»iAm9i^h^ My^y icSbXecv.aiUf^
for .chc, lowljnefs of Cbrift £eRfpn, as obiecvable
aa^ny iCime, ^)xkt\^iM^ ^B*9^3 so* Ic ))^s.f he ciuv^
wtenCMft^Hf Jts^Ami^c io^jhr§d, the Texc £aick»
Th^UwUnep of thrift, ^9} _
l^wly;,feIf<lenyiog,yeil4ing,Spiric, when a manj .1
mUfi tmtM vfdddiinhe w^nrld, ' thau ftUl to ma^' '
nifcff Ic^lfctft. msis fa bcf likeChiift. • i- • ^ '
,».,. F'.i. -■•j''i " ♦•
' Y*a, tiud further • that is another chrcumftancej
E'hac^y yerjf ob&rvable, to be lowly and humble
bten our'lo\*:lThtf ^tind hutili^icy ^fliall be^ cohtfcin^]
irfd. ;it is' at brdifiary thing for wen and Womeiito^
iHamfeft liuratKtj, When their Humilicy Ihal btingfl
crecUt to them^ :ior there is a greac deal of hutniUty|
that briiigs credit ro them, and they knovvi
it well chough, -and theiiefore they will fetnt
tdbe humble when the/ are among them- that will
hl^dr tUemiarici prize them the more for that humi<»;
Jtjfy v^ if chey be in a place, where the m6re hum*
Me (hey appear, the more they ihal beTcorned, and
they fhall not be honoured for their humility, not
eftcemed the better for it, this isthetfyallofthy
Grace, and of others Gt^Uy to nianifeft Grace in
fii^h -a place,and among fuch c^mpaiiy that nobody
^ilfake notice of it, fo at to prize it, and prize you
for 4^} but on the contrary wil contemn you> & con*
teriaa^yoii fdr 4t yoii ihal Defcornedtbe morcbecauf.
^cmU^i^ Htiibble, yet than to be hunible^at that time^
k in ttMt Company sHetre it thf Glory of aX:hriftian
iltideed : In thefe three or fourthingi elpecially <km^
Afta HufloSilitvr, To be humble towards our lafail*
otf ,; and when/ y6u are tempted to the
tnany aire bumble Many times #hen they tia^' ^o
remptation, 'but iet a; Beggar ^ Horfe back; if^ he
liive any temttatiKh', and then they will iMt bt
bumble, Chrift'bad thefreateft remptatidn andv^
was 'bumble. And then to be in conipany whe^e me^
Will fcorii you, 'a^dtbnt^iAnyou u>r your HunevKli-
ly^'oddyet to be Humble coiinftsm this Hunulity. ■
ABdaltnltiArhecpnftMt eourfe of your LUe, t6\
,•: . . '. ! . '^. -Vyv •. -bc\
^cociiarc, apti™i^.>
fits [hey wiUbs proii
'LowHoefs of Spirit,
lo/^iC fi man or.Wpii
Sbifict tha'c ttioijgh i
<;midictotis, fonidmes
iii^jWi»j'y yec,tok'<
htjuc in^alt 63ni^|ciof
imdlfhift^bui: i^ ietJE
Spi'rift. iUarnaf-}pej f
m^piriftfayof-faii
: ywanjitpaddth*
Hf was,lowlyfof J
chegooti of ,qthcr>j, >i
ier^j^oi jome^defi
jtjOwliiveffj.^is^Emp?
lineft, ItisasitChnfl
haviallthac/vvtiare
^jY^lintfs, by my hun
ceiM^rtncthey Oibuld.1
have GI(ci6e4 thee
zific me Tvitft thine
7>f ,i;«^); ^£krip Utf^intp ire. 505
Ihj^ wjjjcliee^^fore .rfee .world waj, I, will
^,.contenc witii t^' laine' Glory I .had froitf;
ti^te.bejfor^'tbe'woVld'vyis', Surelytliere flioutd bii
jQ:tiny5cc9l?^^avV ihac, rhus Chirltf is loWly, (Ot
UhS° WRtf,ui,|f be IbVIy," ajid jfleny 6uri;^tves fo^
**•' ■' - '^ ■ ' -'^ ■ ■!;; .V-
I. a. "Hw MwiniJi*/ »wVj ^Mfc 'in
b.:i„ «»ili' theiitiv.m wirfl")- *■ ■',
:!»aiM>^*<^'e . ;, - V; ;
Uc now to fiicvT What Argiimc
^4s*^¥^fiom the lovYliHOfs ol-C
(felu jqJrgcJ^qwlioK in ouf geatts.
aly««V^i^»»wi<;.$iNl> wftace God.tDJ|i
«M'5)Hjpi>lf ; Vui; w« #f« W" <
(ManaFacIwi -iauthc vocl/
Jblisfcly.
i tbawheS\:rV»^e notes. 'Chsift ,ik w flxoft ^iwRcnt
' ,n.«be -vertttb of humility, that «*l«=^«f*J.^»;
-Ctoiftdidoa»€alypleiii«<heFiici^F. Jo^r^
Lmi^ Would you Hnffw what tt.i? that woisW
1 pJwfemy Farbccotofir, tha« would makey pu luoft
icocptaWe unroimf F»thef i'LopW vpo» my E^f f ip.
fc trJfeffeth nKt So l»e ht« fov> ?s. yrell pica
» SdJwthe&od of OflwK?* lot me to be wiiling tfl
S^UcbaW^ointiitiop, »«lw»s.w.>H«^ to be
fcdi •!
k.i
EakSwK ihatifiUeat thiags ««y be W v^^«e]
i¥^1
S^h?^oSid,' ;k»A .tHe«efiore .they tto^Oc. ^^
Sift 4SWC their liflarts. qg i, jaq4. .^W
SS* Wt *»ow God: dtd,^?W« <iw^. ;«5*g
ttfti tib«*x&xtbi«M»t t Wn».b9foc^^
MiKibkdJ: fe»rwierVOsfcth*ca»»«;
mmjfi bgbeinglbiwWed^nwfi^-^^^
m »■ - li... * .. »■ I t . . ' . \ ■■ ■
fa m^or^ LolfliHefi'm Men,
m* » * ■
£
t be cr eacute fhould be willing co be raadefiiij No,
npc fo«: the Glory of God, he never puc.thac co us,
Uiat he did |)uc Cbc.ift co, God never piic us to thlsj,
that ve fhouldbc willing to take the guilt of any.
nxani^ ,lfn upon us» to ft and before the Lord
CO answer fqr the tin of another man, but this was
tic tt^da Chrift, he fiiUft caketfaje guile of ail the
iris in th^ world upon hini, of the Elt£t, the yprlxl
I of Elearupoahial, *indmfaft ftaiid ihirfeed withal
and cl^it bfef dr)e hi^ Father/ he? e 1$ 'a low Condition*
;Again G6d,doth'not require that pf us that he di d
of him; rb at is, that we fhould )3e wiliing to bear
the wt^tt of God, that we'fhould be wijiiing .that
che'toird ihould for('ake us, , ap^ we ihquldftaud
under hi's 'wrath : but this vVas'requiredof^ Chrift,
and Chrift vvas willing for cur fakes t,o be put into
xhis Iqvv conditioi^, but the Lord ttevcr required
chis.ac our Hands, to be pu( into fucfa a lovtr cbnji-
cioij as this is. ' '-, / ^" ' " .
Yea, Further, Chiift had Gpd the Father tvith-
dravyftigbimfelf from him, ahdforfaking of tiim,
when he was lov.v, >nd when God puts us into
a IdvV^cpndkidn vye haveufual'ly the |[refepce,of
GedMoir'e comf'drtably, abd^'nlWie gloriduV vvith
us then ever,* and vvcttiay 'expert it, it chic cimei
vvheo we are put into the lo^vefl: coadicioo fort
God, thac vve Ihould have the moft glorious pre- 1
ieace of God wkh U9, andGodYvouldincourage
us CO be lowly upon thac ground, becaufe t£e
fpii:tc of God, and Glory mould then reft moft
uponut» Bw now Chrift, he knew thac when he
IhwAjlblpUt into the loweft condition, that then
God the Facher would withdraw himfelf from
lum» thac shen he Ihould have leaft: of his prefence,
thac Chen God would Leave biii^in chtc low condi*
ciop^ ve ase Qoc jfat upon chis : Yej^> the leaftj
* -. . Xxx
511
^tf^k
513 The Tomer nfthe LtmlineJS in Cbrifi^
thing tfaacChriA foftered wat a tbaohnd thonCurd
I times move then tbe greaceft thing chat we canfiif^
fer^ yet Chrift was called to be in a lower cpvdt^
1 0n; (and was willing to be fo) then ever God cats
. fjs to be, now is there not a great ftrehgth ia this Ar*
gumrat i If it were only chus^ if ChriU: fkaoidixf,
there is Reafon y ouijiould bft as I was, low at I was '
low^ As l^e read of ^ebecca^ when ike was cofoing
pntolfaoft and ihe fees him walking intheFieb^
and asked t^e Servant who it w^is^ and be iaid ic was
hit Mailers Son, prefently ^eheccd lighted do«rQ»
and goes pn herFeet, Qie would be as be wis^ lie
waljiiedi and Rebecca lights off her beaft that ikf
Kodefipop. A(4 there is a great d^of ReaCoa
the Sppufe of Cbdft fliould be low as Chrift n, if
Chrift ^ould buc fay^ lam lowly thus aiul^Q%
beyou (Toprenc to be as I was* I but Chrift never te*i
guiredchat, Iwas low indeed, and iexpeft cbatj
y pu fluoufld be lowp ^^Iwasj biic not fp lo w^ I will
pever jput y oiii to be made fo low as I was9 be but
ironten^cobe lowaslw^s, in fome little thimr, but
for thcf great ^tfigs whereip I was made low, iwiU
never put ypif to thjs, now tbcre is a great ftresi^
pf AriWD^xic in tl^» wpena^ Chrift propoiir4ia»
^f]^s Example, th^t iQ that Example he 4oi]bi|<it
f cqj^we we Ikoul^ ^ fe toYV *« he vy a?*
»■• '»
t/
• *
••. t.
CHA9.
I
• - • •
J
***»«
The^mtftd
CHAP. CXXIl
4
ofouratpnvitenefi*
W £11 Chen, having fhevvcd the lowlineCsol
Chrift> aud chc force of his ^xaiii|pW ; Lee
Qs now come to* flicvv how we fhould be lowly
in Hearcy and thit according co che defcriptioQ
, chac we gave of Loyvliuefs of heaic« ctiac coo-
cernes bsj for cbere is fomching indeed yvherein we
I are co b^ lowly^ orbervvife then Chr ift was capable
o^ according co che defcripcion, It k that ytrtue
pphireby thtbSart behave/ it felftop^ardi Qodt an^it
fc^y and others, according to the right kw efieetn if
[ ha^ of it pHfi and the fence of its own nntm^s^ Thac
; is che Pefcripcion of Vumility as ic concerns m{
I Now Chen here obferve, Firft, What rule an
'SbmihleVeart goes by J And' then Secondly! The
behavior of an nimhle Spirit according to chole
cbceeObjeAs, God himfelf, and ochersj che tule<
rbac ^u huaible hearc goes by, ic is the righc efteem
of ics own meannefs, and fence of ics ovvifvilenefs^
That is che firft thing chat is in humilicy, aright
f knowing oitr felves, not knowing our own excel-
lendesi as men are roo coo ready co know cheii:
own excellencies. We ufe co fay of a man, lnc)»
a one hath excellent parts, and he knows it him*
{e\ti but che knowledg of our felves chat way
inay pufk up^ but chis knowledg of our, (elves, cq
know our own i^eannefs and vn^nefs, and^vyJ^eC'^
chedntfs, chis is thac that humbles us i and Co aa
. liiifl^k Heart makes that tobe tlie rule of his beha^
I XxjSLoJ v^ior
:1
.
' •
•vior,.accor.ingco/vhaE helhalhave ntadt kiiowa
cohimof hisovva meanncfs, and vilencfs. This'
knovvledg oiom ielves isxhac chac the Heathen did
coSih:icnd, to know thy felf 3 kvw^saj^reat^Maxpni,
of chrirs^ a gr^ac-poinc of Wifdogi for them'co!
know themfelvei, but certainly, they meant efpe-j
cia:ly,their awn excel lenciSs^ ti&t a Chriftian chac,
kn ovvs himjfelfj ic is cfpecially to knoy vthinc ow©
vilenefs, and thine own vvrerchednefs.and becaufe
huuility doth order the heart accordii^ to^hji
knovyledgi therefore clie Scripture f peaks of ixunJ-j
blenefs oi rnihd, in CoUof ^. 12. To be /on? in wn
rnindy 'Firft the miridmuft b£ lovyi>eforc rheHearcl
be lovvi in the Jii^gilig ot our lelvcs, we n.uft judjf
of otir felyes rJghc before the |ieirt,can liej Ipvv, vvc!
ihuftjudg of our f elves by the figj^^rulcaby nofalfc^'
rale, but b)r exanfiiniij^ of our f elves accord i|ti
uiito the word, according" rovy hat the word of
I God doth rev^atcOnccrning us after Serious, Fairh-
full,' diidifri£t e'xanunatipa of pur felyes, cheafol*'
lovvVthevvorkofHunoiiliationa light judging of'
Our f&iyes jRi-fti \A Heathen |]?hyl6fopher Wog
askM\V^bat is the hardeft thing hi the\Vof ld?Heaiif
(vv^rs^ ^nfixre teipfum'^ to k;new thy felf, the
brfliyefjt f >ing in the Worldfoi;? oaaa tolcaov^ to-
felf,\iii(dhiae9dyvechac pr^^^ our fely/esjo be
OiriftUfts; vye'may. fipd ^^ by expcri^nc^ to be
fo, thehkrdeift.cbing iu,'the .world co kiiD^«u(|
f clvcsj . Ths heart o^mm^k deceitftfU abcn;^ aUAi^gtj .
I and vpb^ can ^lopff^ if ?.j "the heart of psao is, Qr/mt '
'^()/W4i^/wVavtrygreat depth, there's noc one of j
teathoufandtJiatKnovvshimfelf, there is<a.gi:i«o'
Arr/and Skil in being able to koQWones iel^ 9id,
I that Is che reafo;i,lhat there is fo little Humility ia
the WorldV.becaufpjWC. do iiot knoyv our iQlVcSr
cyerypr^t^dm^iii is i^ * iFoql in this^ ficduir
he\k4QVv2 tioiry^^^^^^ Kb^dot^aiof3ttY<5A.«
judgment 6fhimXelf." .. Now I
I ■■■ y
-^gfrmm^^^^mm^
; ll?i^.^rpund\^.fiumUty>
-4a^
Now for the way of kuowiflg ^Qijr (elves, aad
what the word of God dodi, hem Us to know our
fclves iiiithat w^ (h^l not (fcd^ ot ifk thi^,pla(?e^tiut j
;cnly to ftuw tHe grpuqdof, .HwaU^Yi M}^ ^kt
laiowrcdgof6ur,ownvilene£s, w^rid the judging. Qi .
[bur. felves^ according co M^bat we know of our j
' felves. liot according to wh^t or hers think of us. . A
bumble man doth noc mjuch go according to* wbat^
[any body elie knows of hixn, or efte^m^^pf biiQi bjic.
according to what, he kncxws *ii4:^ftfiej|fts,;Qf «WniXTt
I felfc . It was a Sp.oech of knfttbef H^fbt^h.^iiAi Vcftaxt j
iH^Ieevc others ofwyfelfy mare than tkyJdfofSfjf^ f^^fA
! It is a Fooliflbi thing for any manxo gohyxh^ eilpem
that others have p^ hJm, ^ncipot b^;he i^fte^im cbati
jhe^b^thof himfeJ£upo^x;ght.cManrpacio|»5!^K m^y/J!
Aje pcber men nia^Han t.|)ff icy jydg thac ihQU h^ikt
tlxis^ahdrhis, fucfiand fych Gra es>.and fcicbe^- ^
cellencies, while in the mean rime thou mai^il know <
cTiy felf Co he a vile, mcaa,7wretch.ed^bafe> Cr^'acure v|
Kovv a proud heart ^11,1 ia,ther go.acjCQrd^gwj
whv^t others think of jhiiq,. U;aU' indeed. <^ccor<itU{.;j
ro whdi hp knoyVjS of hlmfclf, ^t may be crfher mjLili'
that live vvich thee^ that fee buc fb^rOUtlid^, they • !
give a good report of ^hce ; Btit v,vjiat repoxt doiK
thy ovvaConifclenccgiscpfxhqei What doft icbiott •
kndvy Qf.j:% i^M'] ,tt}at tbou^iOlPUld^ft iol k.n>oft ,
afiejr! Awhile our ttieuds(i> re Joyce ia tbofti ^H^ i
cellencie.stti^f^ efteemusc9b4Vie, intheaieaa-ttoe^ i
thou ni;a?ft l^ee tb^ cauCe t.> be.^confoaiided rn -ihiae^ \
ovyivtbougrvu, aPjd to b? aflMtfueritbdEoretiifi Lopd, j
a^d to* bav^ ^^'t.^Wgbcjj :of?.t)|y:{f flclfcmbatrif Jti^ci 1 1
LorUfhoui4>4ifsov«^j^ fffoadsi diat.'BOW >j
etteQm Ji^gbiy of rbec,* .wbai- tbctu.taiofwcftioffcby. } |
felf; thov >y.QU^d'A think tbACJ&he)& wcold^kickdnd?
ij)urp:rhee ojLil of thfeif,Ci%na^ ta-
f pit ib^'f'^^f fwev^ilx^iakfijiiori^tWith^ ob«<
lobk'^injid t^iy^9w^ V^^K^'i oad jQhfTOTOXtW rworw-
Kthgs ol their owii ipirit, . thofe that know what is
.f \
:< •
■n
ThgrtmiofHuMf^h 5^7
tearc, a$ncivrioDucy> be joyna w'lili us in Prajrer^
perhaps he hach exc^lleuc ex]preflioa« in Dttcy^ iii
Prayer, chac che hearts of chofe thac are wicli Jnm^
acecakeo with him^andblefs God for che Giit of
God ia htm, aod wbac Graces he exercifech in
f Prayer^ and fb others are blejifiog God for hbii tod
highly elteeming of bioit ^tA cheipielTes happy
thartoeyjuyn wicfahini> obw upon chac he hacha
proud hearc^ and blefieih hiniklf in chac and jre;oy«.
I ceth in char^ while ia the cheaa time bi^ Coo£cience
f tel$ him* chac he bach a bafe bear€» a pr<md- fpihc^
I an empty heart, and a dead heart, and chat all chit
while there bach been a migbcy iinfutablene)s be«
Irweenbis hearty and the ex|^euioiis ; Now if hh
b?arc be humble, he will .not look whaic
^thers fneak of him m (bis kind^; bur be aAameA
iind confounded in his own fpiric, because of what
he knows of biaifelf, Cert am ly vve may fee Come
ground why oc^rs (hoiildithink well of us, an4
ye we may be moft vy reached, and abominabtei I
andloathrome'mrhe eyes of. God n diar pceTtdc
when other Godly people have h^gfa ihottgihrs of us^
Do nor reft in thac ^ not only others, but wife nien^
fifi4 Qc>4ly men have hi]K^cbQ|]gbc$ fAv»^ aiidyec in
tlie mean clo^fi wem^^y be wj?^Mt|«d fc tbominablo
la t Yif light o| Giid., and our ^ own Co«((kncef may
pondd n us. We read of the fpii:it of Man in Vr^^
20. ^7* nuiaidof^b^ffiiJ^kofi^laat Thai it h ^
Csndk ofib^ J^4» j^r4Ml(9^|i!Mr^lfaeirinritr4 Mrtj^
Tffbf^x, ^9w yfi%^M¥^ tbac by a Qmdie it
r^t»^ipg^Cwid|c;i«tpi {V9om» y^^Mdf feareh
in ddti^rs, fefcec i(^iK)l«. |W<kr «reiy %ancfa bolt/
Ipfi4f e6 fiVr^ iaj|i«])^pAacas» <bftc terbafa the iMit
pifttM^5:^nAQ4x not i&«^Yi^a>« j«M of tbeiim
sUi^^<V^QQnN9'int^49(l« 4f(K«.pift«0iiaaHofltfef
i^ii^e if «2i;e|jc 4f«^ «# l^tbi tavB aOmdU My
iba
i_ » . . . . - •'^
7^e groHrU «/ Httmlityi
tonr'mcehioi whac a wreccbed creature he is in him*
Telfe^^iociwrichftapdiugalche excellencies that <^
beftowes upon,^im>. and al cifcs and parts, yec
IBUli^V^eps^i^righVelfeem ne;i$ in him-:
f sTfe:^. aiid be hach ctie fence q^ al, he doch feel
*ctieXbad> bur.den> and. weight of this, a^d his
Heart is yilliiig coacl(90]iirle<^this» fcM: ib it pciines
^ley Olid the undei^fta^di it comes 4:Qche Iif»rt,
that iJficHe|Uft,^s. wUlfdj^tobivheic, as I aa^CQi;i-
viAced that niy Heart is vile/aiKl meaiii' iQ LorH^I
^m. Willing to aciuiQwkqg^this m wh-t everiif4jr
^bQUf^wW/5il;^a,viifl' jdi^cpycffldy V it i^ uij^^ \l wif
not>oi^4 CO diif^vcr pjy^^^^^
e^nefe to £%Q^. ,^e,. ea^^t ^ fpcl^a, ?5r^jr^sjGojgl
may;ii^ie^|pjf^,.^i^tot%^ ib^t
ftil a«i' huoihje Hwrc keeps this p}Jinc;ipi(?> /^hJ^t^ !
though dodioptl^n^t yet ealimefocth to dif cover
my pwn vucoelsr yet I have this m n^y h^^^t 4 Ma
wUfi|}gt <^ do, If, v^^en. God calls ihe.tx^iCj i^.^Q^
niay have glory^, and good may be aone to.^cilf^^:
I am willing to have all opened before m'eni aswel
as opened before God. Many are willing to open
all their vilenef s before God in Pray er3 what abun-
dance can they fpeak in the prefence of God of their
own vUenefs ^ but to be willing as wel that it ihould
be opened i»ef ore men^ fo as ic fbeuld be for the
^lory of God» the heart to be willing to this, I
|udg my feLf to be thus, and lam willing to be
dealt wuhas a Creature that thus judgeth it f elf to
1
i
b<2thbu^ - fe W: come to have aright judgment of
c!hen:4>1ra^lbirefs, but for a man to lie under this
judgment, and chat willingly, not to omofe it, but
let the truth of God that ducovers my vuenefs, let
cbac have rule, aad command, and mine more, and
moret I will not turne away mine Eyes fron^ it, but
I will look to it, and take it and apply it to my}!
iel£ in what I can, and I will be content to be deak |
«>«>*i
mmf^
520
I
I '
withal according ta whar vilencfs I fee in my felf, -
^ere is a fence of nis own vileaefs. For clierc are '
many chac know much a^il of tiiemfelvei^ And yec
have^^pud hi^aru, Why? Bcctufe they havenoci
the fence of their own Wien^fs that they ar^coo-'
fcious to themfelves of, it m^y be faid co than in
this cafe as i)anid£j^^kcxo^ljha'ia.r in ^an. $.22# *
fAndibou Oh BeHhazar,' haA tufthumMedt^ Veat% i
tha^^tbouifiep^efi alttWf. ' Thefe wonts may be .
«^ery well Applied i6 timf then/ ahd Women, !
Gba know^9 an4 thy <knucience knows, a great .
jle^ of Vllenefsinthy fcHf, that that miehtmakei
|:b6e LqIkt, and humble thy Heart btfore we Lord, j
Imc this may' be' {kid of thee^ 7bat rifok ba^rM !
kwnhkd ^felfhefori t^>e Lord, tbou^tb^u V^Mi j
ndftbif^ tbougn thou knoweft all thi? wretcliedncfL !
^d vileqefsy of thy ftlf, that migbt have ahafed
thee to the very mift^ yet tboohaftaot humbled
thy fetf bfdre the Lord, therefore there imftbe
4 *
' .
Im
'!"M 11 f ,
. I
! i ' .j:: ' J !f! ; .v^A.JS.^ t u. ' -J.JJi ?. ^. ai 'i *» . ■
I* ^
i.
'. i>
.... J
C H A P.
, X
mmitmmmtmmmmmm^-a^^^^**mi»m.m.
^W^^-W«FW*i"»«
OJ f^tiit)i tomard God, the ^tferties, ^ 1 1
■ ■• ■ ' -' — ■ ■ J n - ■
CHAP. CXXItL
• I
I
, Muldr^. i^ It ac^!i9Ppk^lg0b tbfi infinite
. diflan€ebeti»eenQod ondAfiimr^ %• it b^
^trmH^tng Heart htf on Q^ 9. A^l^ng
SpiriU :4. ItmakffQodrwiUits^uie* S^ ^
; ifmUii^^odfl}OuHch0QfeitfcM^9H.r. ^•J^
k prilling Qodijbayid h advmced tn afJ(, bh
»mf-. 7- , Ji Admires the 4a^ mtrcjf^\ %, ftr
uvp^lingto beput inO'.mem and kard mjflojir
mfm- /Pr itkm\lingtamaiteu^m4^dn nq^h
, kpiliiifgtodoppbatitfauUybwpr<jod*
^^(hrt;llcfet^t)e!t]^l%idi^9 the ^toORdoffHk^
% fdiHtyj the pit>^rtk>A upon wmch an buo^l^
Soulg^Mt. Lee 118 eomevToi cbe Farciculars* > It^
M^at vertue poberehjlbe Veart hebaws itfelf, tapi^ardjf
t^4>dy anditfelfy ithd ofl^prA aeeariing to ri^ rig^
jM>eflem^M^i$tki^ofHJif^
naimi^ Havm^l^idrhat fiipft^s tli« gtound^ m
rigi&t lop^ ^iem ofiifiHf^ and fence ofiti own wienefii
1&m]jes U6 eooieto open the behavicn: 'of chii hum-
.ble Heart. You will (ay, it h a behavior anf wer«
able CO this: It is Ficff » laiteTpeft oT Ood: Secondljrj
It felf :>TMrdiy/Otlier$.
JFixtt^ Ifliould ftew you what ib in an'htimble
Hqart in this refpedl,and chen come to fliew the
great excellencies of a Lowly Heartt
Firft, In regard of God, as God hath a fpecial |
Eye to a LovvTy Hearr^ f o a Low ly Hearc bach a ^
. Y yy 2 fpcci^r . J
J
I fecial Eye coGod^ there is no objed chac God
Eyes more cheii an humble hearc> aad chece tsaa
' ob je Gi chac a& bumble hearc; E^e^ ftior e cheii God.
Now the bebavibr of au iiumbk heart cowards
\ God is efpeciaUy in thefe Particulars,
t I. An Humble Heart doch acknowledg che infi-
^mte diftdnce that chdre^ii^betl^eefliGod and it feif^
^andirom thi« ifl$nkediftaIlcc^tbsft he fe^s between
-God.tndh\fl;y£elf he corners tb^ te m^re, andinoct
vHei i^man or widman in th^ world i$ humble^ ex«
cepc cbeyiiaveaknpwledgbf Gpd> they caonocbej
;yiie in their own Eye^ irt^^ Chirittiant way, except i
Godfaskth madeliihifeif icR0#u«o Hism^ W*whca.!
'^be Lord d^th'^Aoqi^ Hit th6^l bitetelf; and-
rheSbul eoSm^s^rc^vlee and'ackhioWledg ^emfinke
ti^aubd tic«6^?reert G#d^tUt tt, an(itipo& ciMtcomes '
to hav e*h4gh thdu^cVof God, '^dlow t hot^bts of i
it felf, this is the nrft work ol aa humble Spim ia<
}fmfiafhm HfeeF^; WW ?^. iH«iMti<M4 ^h; tpiadi ^
ro 4 ftght fiS t4^?e, i 4i^\f 1^ MfiAi^'.diftftPrteii^
tMf^miheeWKliseKi^iUra isth^cjWEmakes ittejbm
b !bigh |ho}^hc%of Ebe^i : ^if d iow^tbi^hftoi^
felf, ^nAthfiteiotttaf^iHtrpiyfe1f^^md,irepe^
andafhtrt Ie>nAaybe^ ttaoyofyou^ wbeoyonace
put mca.aaaiitftjiod^|>e]rbftps Go4^t^kes.aiiMy )nks
eftate that; mak^i yoi^de je/ft^d,, i Qodk ileutot: to j^tt-
ftion iq>on your body, : youc . W-^fit> . or tUi^lNlnil,
and that d^jeAs you, Oh , but the rleht dejeftton of
r he Spirit is thi^, I fee ctn infinju^e di|h^&€te Iftiween
God and me» .and thai id it thK lowens jmy fpkic [
more chenany thing la the worlds lappeal muoj
^oil, hath Qod bpacen thisuponyour Cpifitf, the in- '
nit diftunce between.God aad jpou^ dnd i^ponchat
. : ^ Y9^
1 QfHwnilitji hmard^oJ^ the Properti es ^ ^ a 3
yonhave layen low* There is a notable Scripture
ijn ^tpnu^ 30i aud thjs fr gioniogj Tbewcrds cf Aguxr
9beSoncfJsA^^hy evrntheVrojifecy, tij^manfpaki
Mnto ithicU, ewn untct Ichiell, ondMcikli Suretjil
I wm mcwe brMtijh then any many and have not the Un-
^derpattding of a math befpa^ to Ichieljl cven\nm0
1 Idnell^ and Ileal- rNov chare is a gr^fit yariety of
incecpcecaciom of (bi^. pia<;e^ but I findchelnoft ttt-
r^iiy hhiel^ viA V^ajix b^ingrwb 'Na^rhe^irof Chriff
cfaac ^ur, iDak^ uTe; oK and fo. h'^. itbeaks uoVjc)
Chrift as Qojd, for fp, Ithi^J^y ,Q<^ V^^ thsfy
and ic is ftiicable . cb 'that: ! name 'q£ 'ChVift
chtc.you hlye in fhe "4r,^ olf ^atif^\ •^ the/rgV
Oirift is there calk4 ^OT/j?^f)i §^ tr^ kiid
tore hJsMjue it Jt/^ie/, Qodwithnis^ that;ls the d»^
fier«nce:becweea chafe t\Yo Names of Chrift, f^i«^
I ^mdfBmmmu^li. Immctmul is co Itgillfie Chrift fteiltg
I God and Mao in gen^rall r £0^ che igood of ttian-
I kind, Qodwithyf;^^ ^but itfcieL is^cfiar narxte6f Chrift
\ whereby a Bcleevef appliesChrittfohiniteif pact^
iriiliiti)f, lioiiovly is, t^ Sa:Yior^of,che Eleft, che
SaViorofjaJlBfih?%^^» ,is Godvrich^U Beleev^ry,
luc It}^^ h^\%Q6^ ^uK me, ''aiV Sbul, lipplV him
o«ciailiaj:Jyr;?<y »jr,ftwp SoUl, he is God with me,
Irtofakiip3op0nj5ra$^ co'.all Biil6ev«t^-'ted CO
'ail ^elce^^erfi ^r - cfcieii:; gopd; ' fcjbtr - JooWng upon
Chciflf as applying him CO ny^Gr^tiHSouri^$oXk>ok
ujloikCiyift 9tshbiel,^ God m^ mej - a^nd therefore
faejffcjie4t5i?hifi;WjcQ^ The man g>^ un^lthitl^ men
tado h ah^'iiame of Chclft, notnig- ch»tf the confi
dence^ 4£ a Gracious heart is^ eo prevail in die
Arcngchof Chriff aga'mft te^praiioR^ againftf iin,
a|;ainft corKupcion, againftall trouble whacfoeter*
shoi^h Iljook upon my felF as weak* vUe^* v£t '
ioo
1 opk upon Chnft as one m J^^^^ .^ ^^^P ^ ^^.
andfo 1 can him J^^-^i-YJ*' yeaning of chcfc two ,
prevail "» ^^'f '^;*?5 ^ Tbeindnl&kg Mnt6 Itbirf,'
Cbt ift, Godrw me and ^ od * ^oom j^^ ^ .
canjp to l?e Iqw iit ^"°Z\^-\.^ bow wt ib* mt-
nof have the J^"®.^'^^^ bis own eyes,.
goes op, .^V^'SS^fae doth exprefchimiciEfo;
«44yetjrnark, brfpie^e^d^^^ andhej
•towhonvhehathcon^ocntc 1^ ^ chcctuth,
is, o«=fi»«hers he other ^^ne ^^ cometobe
SeconcUy , Upon-A^fo^^^^^^
heart in behavur^owaxds teo^ j^^,
beart, Wilkes Y^'^^JXfi^CadhS thW&» of,*
"bisgiseat.Godtb^t^hathCug^hJft ^^^j^;^^.
ceY^ene^h>efp5f h^JVjAff^j^fi^^ ^
two arc put togeth^ J Sf nSthe Soul Ihews '
cn^tfyattrtmUesaZhffJ^of^^ iSTsfirit, in chat
aaUwayi.hav^'Jgth^f^'^JS* fee to Cnfintcdv
above nie, a»d 1 ice ^y i«=" ,. ^fpecUlW
and this makes. f4« ^^^ 'Sfence^f G^Tdiii
when he comps into the P/^^'^'^^J the appreheo-
makes him fear before him, thiomh^nep^^^ ^
Con of hU own meannefs. So ^Oraoam,
. Of MumititytQ^arJ Qed^ thfrpperties. 5 25^
f peaks td God, (gea. 16. 279.28* V^fi and
4[hef^ hath. begun ta ^a\ to tb^e^ O Lord : Tbiit
i€ the Reafqii of the revcrenciail behayior
<>f theSaimsol.God in>che prefeocc of God, be-
cauTe of tire fear of God: - Wher:^as aproudheact it
bold before che Lord, * and prefumpcuous before
the Lord, . and ft tods it ouc againft God, ilands
out agamft what is maaifefted in.clie Woird, chat
miglic make him tremble^ buc cbe iidaft wordsowk^
tlie bumble heart to tremble; .At we gft along we
may examin oarHuniiti^^ whether your behavior
|>eche behavior of an hiimb^ heaa be£Q|:«.6p4^
Doyoufitid^chii? Thac as heretofore your hea»a
w«e bold fii ^lepreftfQce of God»i;yi>JUL could yalJic
IncdariDgway before God, nowybii; clin:creii^lp
at Gods word| tremble in his perefencdin a revcreiw
cUllVay) .
' HiUaly: ^Aa bumhle heart ih.theprefeiKe qf
&6A9 bach a^eleitdcigipirir> humilicy of fpirir am-
tiilfcfti'icfelf ill walk>owdrdsGod in this difpo^
|l^% itbaf ic^relienrsitod melti in Gods pcefence at
JUid^bis is likewifd iiUftt hi Scripttife^ thae JF^Qvoiis
Example of Joftab in 2 l^pigj %2. ly ^tcauU^ini
4ii4nmaf^ralerict bet«u& is did ^ikk^- foe io fome
fUiotobtiOiUy jSnd^tboti dide^boimkhflt^felfbff^
jipeXard, Mark how cbiBft two are pur tQ(gecher# a
ImdhidajptwdHcarc^he >iroHldha^e toncemped
^itea^ii^Aof thofi^fttpers cfaat was bcoui^c iw^
IA», at bis Soa^drwardc dtd^hio took a P«a"4ui^i
^oc dKm^ft thraw^r btm into tbe &c^ the^Sofi of tkit
fojidh MIC yofidb bekg 4 nuia of a iresy lowiiy
HcafC) cho^aKiisg, iq^n rMdiiis of tfat Law of
God chac iKrasioioid In a conwr o£ she Tein|pU» hit
hfearcd^t3aA9kpre£9ncly«vAhdheiic«in QlMb^
^ <t|«ifif lirtf«re^to^9wer^^^q^^ «ret&« fM^ I ^
t . ii> M
- ' ■ ■ , - , —
The pro^rties ofHumiiity tou^ardi God. 5 27
there is infiiiice caufe when chcii comeft once to\
know chine own vilenefs> and to be feniible { f chy
own wrecched, and mean conditio^,. when chou
comeft before the Lordj cbac chou fhculdeft fay,
Lordy ^otmy voiUy bnt thy votUbe done. A wilful
man and Woman is ever a proud man and Woman,
eijpecially when ic cones cq God. vi hen you iare £ec
ro have yo\ji;jmSky 1 will have chis, and 1 will have
cfiaCt if one cWand give you bur a place otScrip
cure, yoU will jrefenrly yeild if you be humble^
buc now if men be wilful againft God himfelf^ chefe
are the defjper ace proud hearcs« You chink chere
is pride in nne. Cloathr, and vanity of fpirir, ic is
ccue^ there may be^vanicy.in oucwaid c kings, but
here lies the defperacenefs. of the proUd hearcof
man,, chac chou arc proud agaioft (iod,^ and when
jiny thing of Gods^wil is revealed co order thy con*
verfacion, yec chou wile folL w thine own wii> the
language of chy a&ion% is but chus nmch. Lord,
here is thy wil. and my wil, but Lord> my wilnaqft
be regarded before thine, my wil^uft be lifted up
before chy will. : I will give yoy aScripcure for
tkis in Jeremiah^ 44- 16. ^they are not bumbled
ufHo tbk day 9 neither hawe tb^ feared, nor r»al <cd in
my Law f norinmyfiatute^thatl fet befo e you^ and
b^<ire your^atberr.Heie IS a proofe of cheir npc fea-
. ring God,and feccing ur> che wl of God, they ate not
^fhbkdtotbftday^ How doch chat appear? Tieid^er
n^aiksd in my Laws n tin my jiatuter. For f o it a p-
pearsjtba( it was cheir own wills chaccheyfetup.
Inyeremi^jf 42.2.\Allproiidmencamfto]ttmn\Ahy
[fayingj tboufpeak^faljly, th Lord our Qod bath nH
\fint tfjee tofay^ go not into Egypt to foiourn tijers.
I The proud men, they came and oppofed what Jere-
miab had fpoken« and they did confefs-atcerwards,
that what was fyoktn of Jereihiabf for their own
pater they were convinced of the word that was
• . • • 222 fpokcn
l^e propertuhf Humility t^at^^ g^^'
fhoulitbeac Gods difpofe. An humble Spiro:, i£
God change aiidalcer the condition offuchaohe,
upqp the apprcbenlion of its own meanefs and vile-.
neU:, au4 Wliit it deferves^ic is willing to be at Gods,
4irpafe/ and to accept of what he fhal chufe (ox us^
Qpd (hal,chui[e the iiihericance of an humble heare^
Lord,' we will not diiife oiir inheritance, our own
ponioa what it fiiilbe, but, OLord, cloufhal(
chute our inheritance^ thou jfhalt day out our Jot^
and our portion, JcKaC is the bcluviof of an humble
fpifitihrefpeftof GodJ '
J.
Yea; AndV1iateverbefals]ic, it looks upon God
rather then die chiqg ]tfelf> and cliac ris cbe thing
I fpeak of now, whatever bcfajjs it, it looks iipoq
God, and its GwiuncanneJTs/.ari^i fo xitakes iDwil*
ling that God fliould orc(er al tilings : iThere is^no^
thing wlierein the pride of a xhans hearse ajppears
more tbcn in tliis^ that he woidd fain be his^owii
difpofer and Q^oerer of himl|el£y would fiun put
himfelfliito what rank he]pje^fet^, jwd order lii;
ownadrionsand waies, (h'isi^'as.much^'cpiiay, I
would faiii be in Gods place^^ chat God would
comft dpwn, and let me b^ in Ins^hrone, and Ic^
aie order £hing|s that cpnc^rn^my lel^* thoudqft op;
thiiiR,thatthej?eis fo jpuQh eTil in Jhy difcohtenqr
edAefs^ it IS as niucli a:s if cho^i Qiouldeft jay. Lord,
do thou tome dowa« and let me come mto tijy
jplace,iDrp thy Throne, and order and 4i£p9feof
rhinos that dp' jconcepi my Telf. One uad to th?
Kipig of Spaing' one. tihat ^was^a SciioUar:, ai}d haid
j^r eat >Ttil in. Arts wd ,Sidences, a gr^at Phy loib?
Lpher, he had this BUfphcmous fpeech •, That if he
had been at the making of the vorlcjL, he would
'Jh^ve mfpoJGfdof ch^gs be^far then they are pow^
'ao^'o%^ ^Jb^d[ ihake ajt fiich a. Speech, fn^h a
cligfl^tit' as !tbis i biit jeio m a'4ifcont ei^cd §pm
Zzz
i
» I
t L
1
there''
S^' 1
,chere is chis language, if I had the orderiog of my 1
jaffairs and condicion^l could difpofe of chem becccr
jtlian they are a i^icat deal, yea, t^f^e is this in
thofe that do beleeve chac God loves them coo, and
yet chey cannot fubmit to the difpofe of God> they ,
cannot fay in the truth of their heart. Lord, thoal
fhaU chule an inheritance for n^e, |
6. Th: behavior of an humble 5oul is. in this, and ;
this mslinly , That it is wiUin|; that God (hould be j
advanced in allj and chat in his own way, and the]
latter branch hath moftdependanceup^n this, it is'
I willing that God fliould be advanced above all, and
in his own way.
Firft^ an hunible Spirit is willing chat God ibotild!
be advancedr and above all^ ic is willinc^ chac Godi
ihouldbe advanced as chehigheft of iU, the^firi^l
I caufe cf all} I look upon my lelf as noching,but look
ItiponGodaschefirff caufe of alU and cberc|are I
being nochin|, and having nothing, and ain worthy
of noching) ic is iit that Gofd Aou jp have all Glory,
chough I have no ihare ^ many would be content
that God fliould have Glory^ (o chey naight have-
fomefhare, I but an humble heart is concent cAatr
<?od fhould have all Glory alone^ being wiUAg col
life up Gods Name> and advance him. above aUJ
Here IS che right teipper of an Jiumble heart : Lm
him increafe^thofigh 1 aecreafejZ$ John fairh,7(pib.3,a7« •
he rejoy ced tbac he iOiould mcreafe, chough himfelf
decrealcd^ fo faith an humble hearc Jet God be mag*
nified^ chough I bemeai^ God hath given mc many
mercies, hue theGlory Of all,herelervesrofaiaafelfj|
the renc penny hereferves tohiaifelf : andnowaa.
" bieffedbcGodt
hou£^
. ^lory. Now aprotid heart
would noc only h^vc the fcomJoft ^d bte$Qg, ^l«|c
che Glory too, an humble heart faitti i*
--■I I
The properties of Hmiliiytow^ds God,
>■■■ ■ »■ ■ ! ' ■ - ■ -* ■ • I I ■ . ■ !■ .1., ■ — ■ !■»._
is mercy chac God \7lll icnploy me in any cbing , ic
is awonder chac God wiUirfe me in his fervice^ whea
hehathufedme, chece islnfinice eaufe chac whac is
done he fhouid have the Glory ot all afc«r ic is once
done : So if I be made a Veflel of mercy chac I may
recaiti chac, if I am noc made a VeiTel of Glory co
retain chat; indeed, we are Veffels of Gods mer-
cies, chac we may keep chem : buc we are Veffels
of Gods Gtory chac may run chrough us, and we
ihouldtacisfie our felves chus« ^chac we may be Vef-
fels of Gods mercy CO keep rhem in us, and co be
Veffels of Gods Glory co have cbac'runxhrough us»
^iotHntouSj not unto us^ faich che Ffalmift, V^al^
I i$. X* and leaft ic fhouid arife, not unto nsj nottln^
to usf not unto u$y the third time^ hut unto thy ^arnt
bepraife, reflets all upon tjie Lord. I remember^
(juliemusVarifienjif hach this expreffion concer-
ning rhe Grace of Humility, conQcmm^g (Praifey
faicn he, (jet you unto Qody unto ^raifi^^ frepel you
andltranfimi you unto ttjat Qod wbofe proper ^ro^
prietyyou are. Thus an bumble heaic wpuld be»
when chere would be any pranking of ic f elfin whac
hehachy ptis^ or doth, he (houla with an holy in-^
dignacion repel the Glory CO Gpd^ Gee you away
to God, as a man would fendf away.a Run-way
$cy\jayc, Away^ gee ^oir gone, co yyuc Jdaffery
anrdyou are' your Matters,. yoU dp /uoc fpUoi/r
ypiir Ytrprk } it jivere sin evil ^^W^ y^**. wpu^ ^y,
in any cp. encercain ^ RuA-away Servanc^ iKpugh
.r.T^l '^^P^HMJ^f ??^ UR<>9 ^^^ ?^?^i i?i ^^^l}WiL
A^Af^P\^^\^m ,o?an^ «eakip^0l
apflaufe,: fairli^w,. ic i^ike Mucp Win^, paw
itarokncijfnjhu^DacktbcheWx^d^ itwil(jieipTiyn
IB TJl* ^4R hiffh^p |u?. J^ney^l^c iif,^e:^^m|« «>1
T^eprtpertiuj^fHimlity tmards M%
advantage by pride, as fomtimes pride >fn\\ cake
the cilc &6m humilicy> a man may pe proqd of his
own humility, Co humilitv will rake the. rife from
pride, a gracious heat c wil w bomble for his pride^
and for tliis we have a notable example too, i^
2Cfcr(?». 32. 25. Ic is the Example of We^ftJ^ioiE^,
fB^t Hezekiah rendred not according to the b^%efk
done nrt^ bim^ forhkbgartPMf^liftedHff vcrfe, 26.
^ofvptMlanding Hezekiah bambkd bimfdf for the ,
pride of bhVeart, If at any time an humble gra(ji-
ous Hearty whomGadispleafed to imploy in any
great Service, fkal find his heart riling up, to be
filching any of Gods glory from him, prefcntlyic
beates down ic felt io much the lower, and no-
thing will more humble him then to eopfider che
vilenefs of his hearc chat would rob God q£ his
Glory.
I but this is not alp to be humble to have the Lord
advanced, ev«ry one wil lay fo, but this mak^s the
behavior of an humble heart indeed^ robe willing
chat God Ihould be advanced his own way, for God
CO chufe hisown way to be advanced, this goes
hard, ire would fain have God advapce^ in ojir
19>erty4 in <iiir comfort » and our bli;iIiQf[s« . E^t
what it God wil have al oiir . comfor (s. ] Wk\ hjiye
hknfetf advanced by our eftices, wA by our liber-
ty 1 Wliat if Godwil havcal ourl:omfQrt^ andal
^ we have to be but as a footftool to get; up mxo bis
^lory. AQdindeedan humble £piric> appears not
drily in this, becaufe he fubmits wwhatis jgods
diie, ^iK if the Lord atany time crofs tiig^. i|i any
cUingy yec an humble heart will thinjc. al his cr g^es
ii^mtfde'Up lathis thatGodmay hjive anygl^ryby
it, heteXs thegeniune humble ISpiru:; ^jce is iiv:h
±¥id ftt£h4i«hi^ tfiatrl am lor oiled iu, Dh^.cjl haye)
that
1^ Properties af Humility towards Goi. 535
ilagnified[^ then rejoyceft chat thy Name is magni-
fied Y I put thi$ CO cbee, when God beftows great
chinas, i^ou di^e arcr.chou Sollicitbiis c|jac Gods
ri^Loie^ i^jLiIi^ b^^lgr i|ied ra^jher chu^n c^u^ own. '
u".;.'
Add chen for r!he other^e a4mir.es jGods mercies,
that we? hav^. likewtfe in Vatvid^ in i'Sam* y\ i % i^,
Wljeir, rfie Lord ti^ him. wtiac, J^re4-;t^^^
wpul^ddu 4^^ iwe»i:JEfajYi<iW;f^^
ibit woivet dfmal ihing iiithy fi^bu . Jp Jjyrd ^tfd* t
'ut thou bafifpol^n 'alfo of tby Servant} ilo^Jk for ^ jj
teat while to com^ arid is^is the. numier ofnuin O I
A>rd,Q(uL: What ami? 1 firing tl>is Scripture to
this ehd> to fhew, cliac the mercies oi God will
humble an humble Hearc> the more God beftowes
any mercy upon an humble liearc, rhe more low
wil k growj in ^dpirtng that God i|\ouId deal chus
and chu^ with it* ', Whereas a wbua heart,, when
Gddbeftpws niercie>, pieTencly ht$ heatc fwels^
buic^novv if the higher that God raifech you in yout
eftiic&s 6r o^Kervvife, the Ibyver you are, Aere is
true liuinility; Let the brother i^bigb^degreehe fo
\Uchihekt!»^in^e(irt,^pc^\i£^j^^^ decree is madd
^her. So. ic vvas vvith7?^a;ufcYandI-brd, ikith
"fptA^U, Who am I? Thai thou jbould^ifi do thefe
tbirigs. And fo Jacob, you have him admiring Gods
mercy to him in Qenefisy . 22. 9,10. Thetje you have
the good 111 an»vvheh,the^L6rd bad nianlfeft^d his
Sjoodnefs^o him iii his joiirncy, ^ iii;n not worthy j^
Mibhe^^ifibe teaflof allthy mexcieji, and dfd^tfue
itiilbtbdtthoulm^fhewed tby^Servant, for with I
my jfJ^i tpdjffidoverthuyardani andriow Lambe-^
Itofoe tptwi'dndr^.faffi rifiit^orthypftbe ted^ of all tf^e
fne^iir ^tktt^ thiiii ^h^^^ to thy Sef^ant^ He
ffaiw alithii'iiig.ij^ tJie itiercies of :God cowards
^
T^iii..^^ ., — ,^. — ^,^^ .
^^^^^^^^__^^^_ ■ I ■* ■! II I ^ - — » M ill '^V^^HB^^BM^^^J
him, and doth look o^on himfelf aisVile, brcatife|
Godsmdrcids wi^refo great. Thtte i^nothing more
proj^^r to ChtiAifait hurtiilky thentliiy,: cberefbre'
to 166k upoil\ditt fHves ^ Vile, bi^e^ofeXSod be-
ftowes ^eac mercies upon us. Many men^. they
feenl CO be low in time of aittlflSon, O dieir they
are hi!i]tible and low. hitt when God taifcfi chem
in pif aQ)exfuy then cHek hekrts ai^ higt' now a
dhr fftian in a^Rifti^pii lie k Jow tpb^ Uuc inpttifpt- .
rity he is more hdihble, 'fitunilky cakes a^. iQUdi
advantage upon Gods mercies to be burbble as in !
affliftibti, and When it is thmwieRydl^ tJienyOQ!
Kiive Chrift iaii htrmiiky in your hearts. Humility
doth not fay dtiW mtarcy at s ^krdm of the Cities
thdxSdlamon ^aVehiht, What ate Aeft myU^-ochef )
-But what am I chat I (koUld haVe fucftf a metcy ? Ma-
ny becaufe thfey have ncfc what they wotildtialfey
they rej^a what rhey have, di'thus, bfrcaufe tfa^
have hoc ftil iifurihce of faving grice,. chough God
be putting chfcm Snto the way that he ufetfi to lad
themthathejj^U^ppfethrofaVe, this i« nothing, all
is nothing, t^oW Chou fhouldeft fay, Lordj Who
am I, that 1 0ioUld hive the Ifeaft mfcrc)- from thee?
this i$ the Wotk of an huhibk fpiHt . And if any
affliiftion bef^t theei to Be fd far ftotto thinking thy
affli^iion gireif , to jtay, Irteveraiiy hadfttdiaffiiai-
on as i. Oh that is from the pride of thy heart, it
is becaufe of thy pricfc that the aMlftioA 1$ fo great,
were thy Heart hUndil^ thd aiBtaiofa l»^ould not
feem/fo firiiat, bUt tKe mcfccy Of Go]d Wbul^
great uncO thee. A$ iVoW put a bill iato^ a great
Veffel and it TedMi to be nothing, but t^itiiyoa
little veflelahdic wil feem gred.ter2 lOwbenrlie
/
- _ !■ .11 .. I II 11 I la i i .■■■■■i n „ .
T^efProperties af Humility towards God, 535
iiagnified^ then rejoyceft chat thy Name is magni-
fieaT I put this to chee, when Gad beftows great
chinas, .i^ou ch^e arc chou Sollicubiis t|jac Gods
name thpjuJ^ h^^lgriipied ra,^^
'And i&ii for the other liie a4aiir.es (^ods mercies>
that we have like wK^e in Tfannd^ in i Sam* 7I 1 ^j isff
WI^eiTjCHe tpcd tcls him yrhac^.;^reic/.t|iii^^
tJbrd^ afidjaidy whaamlyOJ jLordQod^ andtvb/ii
if niy HmJc thai thou baft brQu^h t me^ bith^rto ? \dnd j
ibk tvaivet a fmal J^ingfnthyf^^ . p Jj>rd (^ed^. !'
]^Htthoubafifpql^n,aIfoof,tbyS 'BoMje fora> ii
JLori ^Qod^ What dm I ? 1 firing cljis Scripture to {
this end^ to fhew, that rhe mercies of God will
humble an humble Hearts the more God beftowes
any mercy upon an humble lieart, rhe more low
wii k growj m ^dpiring that God il^ould deal thus
and thu$ with it* VV^hereas a prbud ^ \yhen
Gdd beilovrs mcrcieV, piefencly his'hejarc fwels^
but now if the higher that God raifech y ou in your
eftat&s 6x oth'ervyife, the fovyer you are, here is
true limiiiUty, ^Let the brother ^bigb^degr^e be fo
mud^ihfe hu^ iri^e^trt, ^l^ecaitfenis dejeree is made
higher* So. it vvas vvkhTfan}idi^^uaLordy fiith
D4^w, Who am I ? ' Tibii Mtl jbould^fi do theC^
^it^u And fo Jacob, ypu have him admiring Gods
mercy to hirii in (jenejlfy 32. 9,10. Thete you have
friabthAtfhotihaftJhetvedi^^^^ thy Servant, for with
my fi^y . tpdffedovir ibif Jofdarii and novo 1 am be-
come tpovidndr^.f^ rioit^orthy oftheleafi of ah the
"i^^^ x^^^^i^ J^Q^i h^a^Jh^ jjjfheed to thy Sef^ant^ He
flaifc '4^thifiiig iit^ the toercies pflGod cowards
7 he Troferties of Humility towards ^od. 539
to keep this reiolucion in my heart, I will do what I
' can to Honor tiim. Many that are afflifted and t-rou-
\
bled in Confcience, they have fome kind of Humi- J
liatioii wrought, b jc their Spirits have Ibine kind
of bitternefs and fowrnefs againft God, and be-
' caufe they chink fomtin.cs God will caft them oiF,
rherefore they are ready to caft ofFDury too,, now
that is an evident fign the heart is not throughly
^ humbled, fp far as thou iindcft thy heart work thus:
when thouart afraid that God wil caft thee oiFither*
fore th9U thinkeft that it isbeftforthee to caft oiF
Dutyyand to do no more : Here is an Argument that
thy heart is not humbled But now when thy heart
is wrought t<» this, that even at that erne, when '
thou art afta^d that^od will caft thee oft' for ever, 1
thou {halt refolve let God do with me what he wil, I
though I perifH for eyer yet I am rtfolvcd I wil do
v/htt I caaeoHoncr Him : this is one that hath a
lowly heart, now the heart is brought low indeed,
ioch a heart is prepared for Gods mercies when ic- is
in fuch a condition as this, and this is that God ex-
pels from us, wemuft not indent with God, we
muftnot thus ftand upon out Tearms wkh God^.
as many in time of trouble of Confcience when we
fpeak to them to wait upon Him, I, they wil fay,
they would be c ntent to wait never fo long, if they
mi^t be fiice at laft that God would grant BTercy
to tnem : Rit wilt thou not be willing "except thou
maift be fure > Thou muft wait though thou art not
fure-, it is thy Duty to wait though God do not for
cji^ PF^ff Of Ml(u:e thee of Merc> «. Indeed, if God
viS3:c.CoixUichJK>und to thee as thou art bound to
him, then thou mighceft ftand upon rhy tearms :
But know that tbouarc infinitly bound to God, and
.Godisnot ai: all bound to thee, and therefore if
^ chy heart be brought humble before the Lord, thou,
wilt refolTe whatever God doth with thee, yet thou i
, ^ _ J ^^^ _.. ^^ ._^ yyiiLl
L-
tUmtkmfm aw ■ ' ' ' ^ 1 I t 1
,^40 ,T&« frefenics ifHuM^ fmards God^
wUc .do wkac chou Canft co Honor Him.. And chefe
8M:e ^hc principal chings of ch^: behavior of. aa hum-
>le jie^c cowards God>aiid indeed cbe Ipccial work.
of Humility, it is the work of chc heart cowards
.Go(Jl> vhich people Uctle look upon : Fec^ple look
fippQ pi^ide in relped: of others nabic, in their car-
Tia^ie towards others, in their vanity of Cloaibs,'
anA c^itward demeanors^ but cbe ^aiain work o£
Prideisinthebeliavior ofthe heart cowards Qod^
^andthen we Sanftifie the name of God^ when wc
San^iiie our hearcs in an humble maaner, and the :
Reafon why the hearts of finners are not lowly be* j
foi^e the Lord> ic is becaufe they know hoc Urn]
Gqdy thef know not that infinite diftancc chac cjbere'
is between the Lord and their Souls, an4 bote is^
€he Reafon why the $piri( of bonclagie \i^ So }otig\
iiuny times upon finners, "Why cbeX^rd doch ca«
rilie their Coucicnces ^ Ic hi rhf t he migbc kn^'
cheir hearcs to be low before bixil, chac there m^
be the right bebavicwr of a lowly Spiric b^ore G«4'
hiaifelf.
CHAP.
» ' I' f »
frofirties ofHumUty inrefieH of tmr/elyts . ^41
nil I * I . ' ^
CHAP. CXXIUL
TvfitVve Vfopettief of a'Lopply heart in refpe^ cfif
fe^. 1. ttk wryfti^ciom ofitfelf. a. nk
mUtr^to-l^^tbetvdrfiafitfelf s* IraSr %»il-
Km t0 hokjo bit ht;ginning. ^ It k ajhamed of
iW 5- Itldatbfitfelf. 6- ItjnJfgelh itfelf
unworthy. 7 ^ It deniei itfelf. H. It l^epf down
itfelf. . 9. It hides it felf. 10. Qoex out of it
felf. II. ^Bemoans it felf. la- Affiitif i»
*
BUc now the fecond tbing that hath been pro-*
pounded is^ The behavior of ti Low iy& Mum-
blehe^c^ in ref^d of itfelf, and there are many
l^ngs in chis^ and they are <)f very great uie for us,
foP the ordering of our cohverfations before the
Lord, and the ordering of the behavior of our fpi-
PLCS ihtefjxe^fc 6f our fclves. A^,
u Att HUtoble heart is very fiifpicious of it felf,
1 ipedk ^f that Humility that may eoncern our pre-'
fenc condition herb, ic is afraid left there jhould be
jfame itattt evill ih it felf that yet ic dorh not-
kbow, it is very fearful of the deceitfiilnefs of its
c^wii hear t^ though it doth not know for the prefeniJ
BElIldvevil^by it fiilf, yetftilf^atufaereisnui^h lies
bldf that is not y€i difcovered : It is a good th tn^ for I
^ CO b^ }eal6lirdf bur re}ve9,l0k>win^ how dc^teitfuE
SW^ hchM ^rie; the^gi^dlieart ^ rdady tO itoawiay
v^^¥HdU; itt Cdhtent, and thinks it^lf better than
k ^j i^h«p)^as the liumblef heart f«ars th$ worft of
it fel€, a'it P^frafr ^vti il»^^bb(her Man oc Woi&^n,
Blte^ns tp^teik&upOi\ k £(lf> ^vkA i^ nbc t^iit^y
" ' - ' ^ '' ■ , heart
i
f
— ^14^
J ' rejpeHofdtirfihes*
■^^— •"»••••■
^o know the vv6rft of it felf . Th at is the jfecond.
3« An huinble Spirii doth often look back to us
poot beginnings^ it loves tp do it^ one that is lowly
an hearty doth lo¥«tobeofte» looking back to its
fk>oi: beginnings^ what onqe he was. if God hath
. made an akeration in my condition^ let me confi'
ds&t what once I was, what a vile wretch once I wa^^
lovea to be ofren meditating upon thac^ and fo to
be working upon it felf.t.o humble ics .own Jieart
wicb£cich.chot^hcsaafho£eare» Oh | what a poor
condkicNi i wai Lnot long fince in^ both in regard
of my outwaidcondkion^and»y inward {piricuall
cooiition : An humble hOTt is not unwiiliAg to be
put; io mind of both. If God. hach ra^ed him from
theDHnghilto ahighec coAditian^ he puts himfeli
in mitidof wbakhe was qiicc» i^iiot \ftiling to fiavc
therecocdof his^ cKWQ'Pateotage to be razed q^t^
but i^wiUingc^kave^itkncmiX; .what he was,< wj;i^r
poor fiireedin^ he had^ niyij'athQrapqoi! Mun^ ^d
ny ^otbcKa {Mim Womal^ aod bow poorly thfly
lWednQt«tkhiftwdin0 Go4 l^Ach rai(e4 nay i^ftatp
beiawiUI(igtaputhim£elfi in rohid of i|| that h(
may get his proud heart to b^ humbled^ ^Mltf-
clesiVXBt wag ratfedtobe i^PciOiqei he would ^(^r-
Ved in Earthen Vefibls, to put bimm mimi^i>f hi
low dondicibn chackmc^ he wwin< ' Asi^thjii is ve
cy fariious chat we bar ^ of Jacob in (^m^iZj lo^
amwtvpcriby cftbeleafi^ of aU th^^Mgrwj m4 rf a>
iheirutb mbicb thou bafifi^aved mnio thy Ser^mn^ fo
) wilfc my ftaffbaw i paffsd owribk Jordan/ mAnov
t/ptihtCQmett»obandjy I had noehing . bui ^tei) tb
foor Staff to pafs over chi$ Jordan withal^ hni not
am heccnu tvpo hands '-, fo for men that perhap
came up to thc^City, and thaoare comero liv^ wel
chey were poor Boyes, and had little at ftrfl
^and 6dd hath bleft thmr £Aati9s> and the]
arir HOC- unwilling ioj look ba(;k to what the]
/
"D U I. U
-J_41
Properties of Mumiiit^ in
i
\ were» ic may be fome o£ y ou> were pboc fhig Boycs^
•andGodhach in feme Voya^t ratfed you ug co
wbac you aie, Da you Iook back to whae yon
were? aBdcbacinthepiefeneeofGod^ andcochac
end chac your hearts may be humble and lov. Do
you make that ufe c^ what your poor Gondttkm
was ? Or rather do ooc you forget, your poor csoor
dicion^ and now your mind is jpuit up, this is an e^
light* And anocker example for this you have like-
wife in l>amdp ^awd was exceeding willing to be
put in mind ot the mean condition in which he was
as that in % Sanu %• when ^iatban came to him wfcen
he would have buik an Houft to God« mzSamB j.
the Lord bids ?iill!»m go to him and iay co him, I
baveUikf^ibeefromtbeSbeep^feldvctici. ThmfaiA
tfjeLordefbcfix, lim^ktbeifhamibeSbM-cme^ frmn
ifpOomrigtbe f^eipi te better coter my Veofle,, avw
ifraeU Now Vavid was not offended at tliis, but
he bleifed God at verfe 1 8. lie npcnt m^aud fine he-
foreA%hoTfk> andbefaid. Who amh Lord ^od,
andwba'itn^ lio9ife that thou baft br$u^t me U^
therto '? ftands ^Twondring at Gods mercy^ that God
had brouglit bim £6 far as he had cfene, UQto fiicfa
a comfortable condition, as indeed the Lord had
brought him tQ.And fo ^imt iu i Tiw^i •! } Jie looks
back to whas heonce was^ faith he> vpbovrae before
a^^laffbemerf andaVerftcutor^ and inpiriam, butl
obtainedmercyy becaufe l did it ignofonnj inunbdi^^
andibe Qraceef out Lord x»^ txce^dim(ibundami
wiibViUiband:Lon)ewbid}i0 inCbrifijefue, who
was before a^&afpemer and a Verfeanor. And lo he
faith of himfelf, that he was the Jeafi ofaJt ( which
afterwards we fhal fiirther make uie of ^ the kaft
of the Saints* Thus one that* is lowly w .hearts u
Iwillipg to lip up his former life^ and confidec what
a poor wretch once I was, whatan^ocaac ibctiflu
Creature I was^ knew nothing o£ God, nor Cbri^
\^_^ |^_ -^ - - - J - - ■ - ^e. ! 1 .-
refieB (four felvei^
nor the things of etcmicy^ Ivyas not able co opeft
my heart CO God in Prayer any further than i ha4
learned it, and could look upon a Book. What a
mercy of God is it, in that God hach Aicwed hunfelf
tocher to me ^ andfo the heart tirorks upon the
low condition that once it was in. And fo m ^d^
t6. when the Lord Tvould humble his People^
there the greateft part of theChapcet is Ipent in Ae-
.wing what diey were* UfyVmferppoi an *Amo^
rke^ andthy ^c^et^an ^ifi fe> fl&ewing thereby, that
the Lord v^ould have us look back co what once
we were, that thereby our hearts may be kept low.
And indeed by this mea«a an humble heart fees
jnoyv ftrang^ the workings of God was to-
wards it, and what it might have been at prefent,
had ic not b^en for the meet mercy of God« This
is the thing, wherein the frame of an humble heart
confifts in refpeft tb it felf, it looks back to chp
poor mean condition that oece it was m^
4.in the midftof al tfaeexcellencies that God doth
give unto an bumble heart, yec he is afliamed of|.
imfelf , or rather thus : An humble heart is aflia^
med of it felfy ' yea, even when God beftows the
greateft excellencies of all upon him. In ^Bfspra $^
when fE^a vvas humbling himfelf before the Lord
cogecher with the Church> he faith thus. We are a-
Jhatned&f ofirfePues and confounded hecaufe of, tbk.
And in Jerem^ 31. 19. V^raim huublc^ faialelf
^ndfmitifisMpmbHTbiAh^^onhtteththit^^
/iffl^amedm And f o the c£ucch f peaks in frttmmii. 29.
JVe lie dcwnin<3ur.fhame. An humble fjpiritisaflia*
aied of Uimfelf I whatever others thmk o£ hhmi
yet fupha one is coufciousof (ooittch.eviU iQ;him-r \
fell,, chat he is humbled vvheh he 3o(9k» i^ti ht$l
|»kidiL^r: thonghptfaerstnay cbinki .Oi ixxh ai
anehachetcelknt ibilicies, and tlic Ukei ytt zsl \
fibbb a ^ humble)
'■^m
f hunible fpirk hath iiich thoughts ofic felf ^ at makes i
jic aChatncil df ic icli And io, in Cqr^^ 9. k was'
• cht; cime wheii Godbegan co bfung them from Cap-
tiviryi^ andyec diac va« the time -vfhen thejr were
aihamed of theiiiijeiyes> and were Aammg thai*
fcflvetj.
5* Onetkacisof'7alMrl7:.heaxt» the behavior ot
it felf is CO loath and ^lior.ic £elf^ in ?S<(a^ 6* jiii
rherf faith the Prophet. Jind tbeytbattfcape^fyax
fijoU rmiember meamangibe^aumisp^hitbtr ibryfbd *
be carried CufAwSy hauiufB-l am k$vi^i vpkh fMr'
vphorijh hearty ^Uichba^ departed fromme,4md»ilS^'
ffjiir nSyes tvhUbgo a^o^mg after tfjpfr idhify om\
theyfi)al loatb^^emfekksfartbe^wiruiiicb^jey tmoe
committediHOUtlmr abominattons, it is an cxttl*
lent ScripruK ihrs, 1 am broi^n vififb jcmp wboei§k
hearty and ihey Aiall ice this bi^ their fin^ tkcfi
have brokeii che snij heart ci Gcd> we liave m(
fuch an expreffion that I know in fcrtpcuce tint
might humble the hcjitc of a finher more than diis>
What t iiave I by my fins broken the hc^rt of GodT 1
«hac cauf]ei8theirethacmy:heal:tillOullibebrolccn^
I andi^enthey ihaUCee thxs^ tfae)rik^ Imth. t]M»^
I tt Isres^ ( Aa huiiible^ab?c. vf hoei it iekB whac k teilk
done towards 4SiDd^ doth loath it Stdfy l&6kxm%ii
it feif wiih abhorriBg. :S« you have it iihew^ia]
and Miouv daifi^i tsMrdh ye hawj^emjhfiUd^ - «Hr
yenfhmloMh yoMrfdmeie ik ydut hnm. fyfae^ yV «diej
youne^fbdtymhai^f^^^ ilodtfae litees-j
preffioh y oi|iiaive in Cffe^. }«* ji. ^heafiuM ye re-\
mmtetyottr even endl waies^ midymet deii^khdt]
vem'i rue goad, . dad^JbaBlambyoaefekmein^y^ ^e^m
\fisjbeiff$ yem^hmj^iandfbe ymkn aheeakiatiOmH
[fw this was ibakuqaofanetty^ than is ro^fieh^iMkS
icwas in a, tihte'whcs thr Lorid priohrifad IMUkeffj
aiiddidihew mercy CO them, even then they (hall
load? tbemfihiJf. Many menth^ may fee brought
down lb low Upoh their fick beds^^vich foitteioath-
fom<r Difealefthat n\ay beupon thefti,chdc biay for(%
chem CO loath rheiiy(trlTe5> but here if the piopeicy
of an humble Spirit when the Lord 4htw9 the grca-
teft meccy, when k is i*the greoceft profpcrity,
thtrn an humblt hi^tt loaths it^felfbeSore cb^ Lord^
And that IS a liotable Sdriptuce cftat if/ tf iiavd tike-.
wifeinjerf^forthiifurpole in fabgi li-lhok^ 1
wereperfeti, y et would l not kpow my S^it^ I woplxt^
defpife my life thoMgyti»erepdrfeity I voould even de^ife
and loath myfelfy thalis, though he were not fo pol-
luted as oehcrt enlarge hinvwithali, yea> though he
were not able to^ lee nothing in himfelf j yet be*
I eaufe of he infinite diftance between God and him^
and becabfe ofhnniean condition chat kt was in as
a Creature, becauft of what he had been ,01: what he:^
iM^t be without the Grace of Gfcid, ?f God ihould
i^-Khdi^w^iisGraee from him'-, ther'tfdre fair h he,
$hou^ I werept*fj\^y yet wdiiMliiSfkriaw mySouly I
would de^fe my life, How much moreCaufe have
we to defpife and loath our felves, when we are
tfoMF^Vw to oiU fcelves of '^b mxch evth*. And jfo
\ttit oclkt^f ifa«^ ity 7(^Kdt4 riaMed ihcfSi t^eSoiiU
t>eb»i6»belW'#GM;^WheiV'A(f Ta*'*thc;Gf^^
.Godi^lflf 7o» 4'ii f. Ibai^ btard ofil>eeby'ibeheiirmg^
^fibe^Bdi\ bitt ftov> mine ^er f^e thtd,' r>Hjercf6re^
\i^mbhor niyfe^-'in'duf^ andafhtf^ this is cjie work;
<tfr^afM^fh<f^h«ir^,^ tttliteth'^ndabhor if'fdfbef;^
' iS. TlMibeliavior of a Lowly heart itt tetoeft- ofi
icfclfe ifc ist0*ni<% itfeWi^.jiidgeth re ftlf. '
1 • Fii^^^ HnWortby ^rf'^iff imptoyinei^ ftnvAOiJchy-
4»toy ftrvTfc<*'t6ateyer«^3dftcAiMixtitnoy i&.*
Soyo%*i^icjiB chat 6f '^Id^M, i\i'^giS6. rs\\
whent
54^ ^roftriiesaf Mumiitj in
~(whea (he Lord had revealed to Qideon
or my Vaibers ^Fbufe \ He judgech himfelf iiair«cdiy {
at any .£uch inipLoymqiic^ one lowly in Heart doch
chink ict^eac mercy o£Godco be unployedria^Dy^
wo^kj k ;iidgech ic felfunworchy or{ii:h « mercy
as chis. May De you mayirhiiik that God fliould M
beholding co you co imploy you iii any w.crk or
XeryicQ for hino^, put if your kearc j«rere Lowly, yott
would jud^y our lelvesimworchy co be implpyed
in any work of God.
Secondly^Ic judgedi U felf unworthy of clue ^tft
of the Creatures of 6odj[ I amUfltbm^h^of Ji
thy mercies f faich Jacobs unworchy of the co wpd
chac ic Eates^ and che Air tfaac k breaches in^ k ^SA
not chink much chac khachnocwhac ochers to^
buc judjgech ic felf before Godunnf orch^ of iraack
bach,, acknowledging chac ic hach forfeited all eke
£omf ores chat God hsuh vouchfafed co ic.
Yeaj, Tfakdly^ k is ready co charge k felf ^ridi
aqy evil^ even chac wludt comes in fomcjoetb^
cempcacion ; an humble heart is ready charge u
felf CO be che only caufe of ic : as ocher mow ^B^
mte/, chey are ready co charge ceffl^mcion wA
whac comes from cmk own corrupcio&s So vu
humble hearc racher chargech its own cornmicMH
wkh what comes {rom cempcacion. You iluuli»el
kaine ^nd carnal Spirks> chink co txcufe cheetil
chac comes from chem wichchiS) che Devil ccmpccd
fhemy cfais was a cempcacion^ cheftreogchaadYMH
lenceofacempcacion^ and chey were led co khf
cl^e Devil,( and fo }udg che Devil foe k, aid mc
fhemfelvesj whereas cnc coich it,. icwaajMKdqr
i^i m I Mw
mt. ■ ■ ■ ' '
I
■— *
rtfieS ofmrjthts, , ^49f
-^^ ■ ~ ^ — ^ ^ . — n— T ^i-rr-i ■-
— ~ ■ — ^ — ,
cempcacion fa much as thy corruptioiiy the Maic
chac is lowly and humble cnargech Aimfelf with alU
this is my corruption^ this is ^y wretched and
wickedhearty tcistnie^ the Devil might tempt me,
but wece it not foi my corruption the Devil could
Mver prevaile.
Yea, Laftly, It judgeth it felf worthy to be
deftroyed. So that place in ^el{. f 6 3^1 • Whereas
Come Books have it Tote JhaUloath your fdws^ The
old Tranflatiou hath it, jindjhall judgyaur fdver^
rfiortby to be dejirdyedf A Lowly heart is willing to \
Ipafs kmence upon it felf, toaccufeit felf befoxe
che Lord, and therefore paffeth the fentence of e*
cernal death udou it felf , fo as to jullifie God, God
is clear when he judgeth, whatever the ;udgment
«f God n againftthefinthatlhave committed, I
lioyowichif, ielofe with the judgment, andljudg
my felf as God doth judg in his word, it takei; the
£eatence of Gods word and laiesittoic ielf, tftid
iudgeth ic felf. If you judg your fehef, ymifiall
notbe judged^ faith. the Agoftle, iCor. 11. 3 £ This
is the work of a Lowly Spirit, it judgeth it felf be-
fore the Lord. That is the Sixth. *
Seventhly, An Humble Spirit denies it felf^
Firft, It denies its own Reafon, if the truth
God be revealed in his word^ he wil hot fet his own
sKeafenagainft the evidenceof the truth^but though
I cannot fee-a I?eaf on^ of what is in the wordi It is
lie that liQiould yeild to what the Lordreveales in
his wodr, it is willing.codesy his Reafon in matters
ot Faith, and there is a great deal in^thi^, anda^
ipecial ground why the Lord batters the Htarc o^
finners many times,, it is to bring them dbwn to de-
ny their own reafon. So I remember Ltutber hath ai
fioeech eohcerninc Reafonin matters of paith^ Roai-
=55
■ I ■ mil -- *** - - - - - ,.
Trdperties ofJHIjmt^^
.-. i
Xon ic is a aio(t biccer eaemy to* Godj and of Faichj'
he me^ns uoUndificd Keaf on. now an humble heaa
. can de ny i cs o w n ReafpQ. .
Yea^ Secondly : He '\% mucK in deoya-l of hi« .
own W]tl> chough my will be £ec ilrpngto hayeiuch'
and fuch a things yet wbac ^ceac maccerisic^ faiiii
a Lowly hearc, for the .will kA iuch a wrecched
Creature a^ I amco be crofled. \ What i£ my will be :
crbired> and that forever > Ithae have bceA^Uyi
of crolling God fo nmch, an buiuble hearc oevexj
thinks much to have ici will to be croffed : wheseas
there is nothing more tedious and grievous co a
proud Spiirii:> cheato have its willcroflfeds butuowj
when we can get chat j^ower over our CelTc^ asco!
be willing to deny our own wils, rheqour hearts arc .
indeed broken, and we are brought to be lowly loj
heact beScrre the Lord> the hearc of a finaer is never '
broken and humble til ic can deay its own will, iaa*|
ny of you would kiiow whe;n you are . hnmhlf^
enough, i£ you find t hit, thac whereas b^MTc you'
cbou^t it vecy mudi co have your wils croffed, you |
find now thau: ic is a^very little nuttec co yauroi
have youJ? wills croffed^ this is. a figt\ that your
hearc is huxnbl^
\
And Thirdly^ An Humble Ipiric can deny liia:
^wn ends» whatever my euds were wont (o 1>e, wliac ;
plottingsi coutcivingt, what deftgnes I was wane ^
to aimeaC} o^ow I &d I can deny them, Icanie*
Dounce mine, own cqds, an4 affinoiPfos my £elf, «n
Imn^ile jfpix k ii not ^l^lfiAiSlpirity ooc aimii^ ac
lus own ends* ' i
Yea^ Further : Ai) humble hearc can deny its
own lawful conceucments for €o49eveu(bolc tluxi|s
chat are in themfelves Uwfiul^ coni^mmcnciy cbac x
might hav^'iDuch liberty in^ y e& i£ I Ifc cfaft €pd
niay have more . hoaof oy ivy being abdilgr^ «C
— - ■ - -i ' ,
mfmr^
fuch lawful contentments, and my Brethren tx\My
h^ve more good, lam willing co deny my felf in
them, to let them go, it is rioE fit I fhould look after
fXiy (elf, .fuch! a wretched Creature as I am, that
aught have hi^n in Hell long^^^Q^ it is ript fo oiuch
fornae.to.lQOjcgitmy felf, hiipiffiodmay have f-
oy: Glcry, gnd my brethren any gopd> I ^m wiIliog|
CO deny my. own i»wfuU contencmenrs : (b chat ah
"humWe Spirit denies^ not pnly its fin&l felf, but
its lawful fclf> ilcnies all its ovn expfllencics what-
ever they be/ willing that rh^y flipuld be bufied,
denies his own honor> ca^es jigt fpr his own dif-
frace,I faaye been perhaps pf fuch an opinipn>and if
IhoUld ^Iter I ihould be diihonored and diifgraced^
UC if the truth of God may come up, let my honoc
lif in ih^ duft, let the truth of God be advanced, be
is wilUng to deny himfelf. This is the behavior of
4 lowly Spirit inr^ardof it felf, it doth deny it
fejlf, and that is the Leffon that CbriA would have
us indeed learm dmte^tfyou wouldbemy Vifcipkt^
yoHnffipderiyyourfilfi and takf up my trbfi. The
word in th^e Greek is mpre than det^yourfePv^s, you
nauff droughty deny your felf ^ deny your felf to jpur-
pofe indeed, if you will be the Vifcipks of C^rift^
and indeed, this Huipility is the proper Chriflian
Hunnlity. , Your Hf athens,^ they were altogether
for men to know rtieif own; excellencies^ and to feck
jthemjTelyes altogether^ but for fuch a Leilon as this,
to i^jxy rbemfelves, you fipver read of any fuch
Oupg in Heathen Aiithprs, never fuch aLeifon that
they vouW tpfch them^ th»t they would deny
^tJiemfeives,;^,;,. . ''lr\ \\//
S* An£u4nii>l/ehe^i^c^^p^4^ felf: that is,
he wpuld lie no faighef j f X^epi^h^e be woribier> one
xh^t hf th a valu^ grQudSpiriCf fti^ would fain be
h]^l]^anA<hi^^ b not fo4x)Ucitous to be
5$
Properties ofliumitHy in
f
j worthier of a higher place ^ buc one that is humble
chinks cbus^ I am unworchy of what place I am in>
andlwouldnocbeiiigher except I be worthier^ I
would not be in a higmr condition except GodgiTe
me a heart to improve chat condition chat he mall
Sut me into, and though God keep me in a low co&-
itioiiinrefpedii: of outwards^ yet the cmtk is, I
have as, much as I have Grace to manage, and there-
fore when there is any riilng thoughts within ic a-
bout a higher condition, anliumble heacr k w.illioi
to beat down it felf^ and is ceady to f^^
CO it felf, ^s Jeremy to 9arucb' in Jerenu ^. Vcfi
thou feeQreat things for thy fstf? Seel{tbem hot: Sa
faith an humble Spirit t6 it ielf^ What ! arc thou
rifing in thy Spirit, and feekpft great tbh^gi far Ay
filf? Seel{fhemH0iyitHM6'thdu baft thy life f&r *
preyy it is wellchy Soulmay be laved' in the dty of
Jeius Cbrift. And £0 *Da^id it is faid 06 him in
Vfal 131* nAfa tpeaned Chitdhe quieted fcim/e^^attd
behaved himfelf, reflxaini&ghimfelf/and keeping 1
downhimfelf; whereas his Spirit W6uld^have been'
f rowacd againft Godj he did keep, down his Spirit
that was ready even to rife againft Go<|. One chat
barh a lowly heart, yec whilft it remains in this
world, hach mocbtodo tokeep down it felf.
p. An humble lowly Spirithides it felt is wil-
ling to hide 1rfelf>. andduth much hide it fcl^ k
doth therefore good in 'fefcret more than ia pub-
lique^ though fuch a ohe, when Godcals him c«
publique fervice^is willing toferveGckl pHbliqiie-
ly, yet efpecially is willing to dt> gofed m Tecrec.
where none knows what it doth^ andwheret iKne
is confcious to it felf biit it fel^ and God^ Tlic fill
ears of Corn hang down whereto the hlified ears
vvil ftand bolt upright : So^itis wiUia heart chat is 1
humble, the more excellency it fjatji, the more it)
I hajifis down it felf and is lovvit ir^mat^the tilaft^
rtfitH (fturjthts-
555 I
r ■ ■' ■' IW1
Spixics of Men and women chat have a liccle in chemji
they ftand bok uprighCt. Or xacher as the Viokc, '
the Violet doth hide it f elf with its own Leaves^ So
the Fig Tree y and ih^ Violet grows low in the
ground, you can hardly perceive it, but only it dif.
ttte oiicovcry oi ic is rrom tftc Iweet f«vor of ic :
and fo ic is wich an humble hearc, the dtfcovery of
the excellency that is in an bumble heart is frdm the
iweec favor it hath, ratherthan fromany comenda-
tionsofitfclfhyfpeakingof icfelf. No, it is tliat
which 1$ abhorred bya lowly humble heart to be
fpeakinghigh things of it felf ; and it doth not lore
to hear others commendiag of ic, and doth not de-
ny them m a raodefty, becaufe they would have
them to confirm it the more ftrongly, as many- o-
f hers will dp, but unfeign«dly « wiling to have
themhidden, any fi^thprjtfaan God isp^afed to
draw them, forth. It doth a ^cat deil of good
when no body can know it, ,s it ^as the fimilitude
of an Anivw, laithhe, ^ bumble beOti in thk it
(
andttfoneaadnobodj/ kn!mj:tipbd:didi$: So it is
withan humble heart, it wil not make a noif e ih\
what it doth j whereas a proud heart wil be broiwht
CO no good «cetqfe except ey«ry daetake notice of
[Vbat Jt doth, an humble-Spirit is wniing to^hide ^t
Xclfwhen Godmayuay.hjive Glory. by an aftionJ
;clio|ighImay havcdifgrace, ycclani content. '
io/Aixhumb^^Spkitcoesottt ofrkfelf, being
confcuous:ofjts<jwn WfliOiijrfsirljirawicgoesoiic of
U te}tfo?)ajnnpplecfJiR§,bjr, aaflforftreiigth, for
ajflmance»/f)t hc^p,. ic gpcis out>>f jt ftlf, and*tato-
^b«
I
1 1
^
that there ihould be an afBifting of our felvcs. In
^fw>. 23. 26. The Text faith, Jhat every Soul
fPOuUaff&nhfelf^ MdthatS Old that dotb not affm
^tjyfin the day dfafafijhould be cut off.Ho^ an hiun«
ble Soul IS an affli£):edfoul> 19 willing to afflia: it felf
[before the Lord^ it is not £0 much foUicicous of
comfort, and is altogether for comfort, wouldfaiA
have comfort : and comfort, noj but is willing to
affliftitfelf, and to burden it ffilf With its o^n fin,
and to beat down it felf, as we read of fPaul t Cor.
9.%7. the Text faith, Ve beatdoi»nbh body^ Uafi
after he bad ^reached umo other s^ he binfelffiould
I be a ^probate : Not co afflift our felves as Fapifts,
CO be whipping our felves, . and to do thofe tnings
chat God never reqmredat our hands, bat to (at ^9
any way God ihal require it, fuch a one is willing
eo afElft it felf before the Lord, the main Work of
I the heart ih this thiug is^ that it is not toUititout f4
muirh for cohifdn, asco be willing to 1>e afliAed
before the L6rd; fo far as God would bi^e it aAi«
fted*
' So n6w pot all thefe togedier, and yoa may
fee Cher behavior of a towly beatt hi refpeft of ic
I felf, ,t. IcisM{nciomoftcfdf,7ealouiieaftcheK
i&ould1>efom6 leei^et evil in tlie fa^^t iliac it doth
not know tif. i. It i$ willing to kd<># the ^wotlk of
kfelf. 2. It looks often to iespoMr^be^muagSi
4; It i$ adiamed of it felf, and that in the midft of
icso^tru ekdeltendesi j. It loaths aridf^abhori ft
felf befote the Lord. «. Ic judgeth k filfc 7:1c
dt^nies it felf» 8. It keeps down it ielf. 94 It hides
it tin. 10. It goes out of ic felf,and emcM:ies it felf.
n. It bemoansit felf* And laftly k afififts k felf
fo that y out heatrs now having thefe workings io^
tfac^mio deference co your felves> you may by this
examhie whiether you have humble and lowly
l^eaixs vea x>c no* .
Qii^ei[ueHcesfr9m the \>
)
CHAP. CXXV.
Three C^nfiquenceffivrnthe former *PoinM.
AN4from all c^e|e things cherc are theCe three
Confcquences.
Conference i»
Firft: Here you ma)r fee, how co examine your
own hearts in refpeft of Humilic^, whether you
find thefe workings of an humbly (pirit inrefpeaof <
your ielves^ lay thefe and your hearts Lev^ ez-l
amine and call ypur hearts to an account when you
gecatooe^ By thefe fwelve foregoing Parcicukrt,
A$k, thy felt as iq the prefence of God: b
my heart thus? Have I this lowly heaitf Chcift
would have nie of a lowly heart. Thus if you can-
not findibeCCf charge your felvies with the wane of
them, and take an advantage, even i&om the wane
|of them to humble your hearts before the Locct^ be«
i^aufe yoii h^ve not thefe things that are the geuuiiie
«ndiiaturall workings of an bumble Spirit, for £b |
theyare. ifyou can find your hearts coming off in i
in thefe Particulars^ in a natural way, from a re- !
aewed nature, you may have abundance of comfoct I
that this Gr^ce of Humility, of Lowlinefs cfaac '
Ch4ft would have you learn, is wrought in your !
Souls : you have been a Proficient in Chrifts School* !
but many may have caufe upon the hearing of rliicj ^
■^.charge themf elves with this, that they fcane '
«ve begun to learn in tlie^chool of Chrift. to iewa !
lumility. t
r* r^^._
f^opertiss of Humiitjf, 5.5^
I m' sm
Secondly^ Another Confequence is this^ upcm the
conftderacion of chefe fevecal workings^ of Humili*
cy in refpeft of our felves we-may iee. That the
work of a Chr iftian is very' much inward, ic is a
work of reflexion u^oa our ielves, if there were
nothing to do in a Chriftians lifb-but that that is ex«
cernal, to perform fome outward Duties^ to come
a^d hear tne word> and fpeak good chings^ and
pray^ and make an outward proteflion. Tne Life
of a Chriftian were a great deal more eaiie^ but from
Chis that you hear, from the working of this one
Graceof Uupulity^' you'may fee^ that the work of
a Chriftian lies much within doops, that Chriftians
&ould be very bufie within cheir hearcsi there are
ipany workings w.ichin rathei? .then without, and
cherefore if you wrould pi;o£ei^ your felveis to be,
Chriftians, and wviuld indeed have,th|; pp^er ofi
6odlinefs in ycNic Hearts; y 6u mi^, ^^prk much in^
wardly, there muft be much reflexion upon your,
own^Jearts*.
Cdnfiqjience^ j^
'-' ' , ■' • ' '■ , •• ■• ;
.''Thil:dly» And^Laftiy, AiKJther Confequcnte h^
thii^ by this that you have heard;, what the worr
kingof an humble Heart in^reipeft of it felf is,,
we may take notice of the great power of Jefijr
thrift in tl^e he^K of a GhriftianiwhcrefoeverGracft
i5'wj:oflghc, Jefus Ghrirt* it very powerful and v*y:
ttr^ng in' that Heart, Certainly, theft things cpuld<
wter bc^ih the Heart of a poor, wretched fmnev,
Veai, iti a heSirt*th«ft is.Nacura|ly.vecy.pcoudv ( fdr
fo w^ ate all) and were nof: the Qr^^c o€Chriit.ve«y j
^dw^ftkl^ia the^ heaix :of aCh^iffiw tttel|i tj»itigs i
** . couRl
ma^im^t^m^^
^roptrties ef^imlUji i»
»
I could never be, wherefore when you hear that thcfc
things are in ft heart working c|ius> we may con-
cluite, furely the power of Jefus Chrlli: is very
inighcyacndvery ftrong* Wellj thus you have cbe
<Sra€eolHumiljiy.pre£bitedto you* towar4iGcd
andyour feives, Lee us I^eaco /to |»e of Lowly Heax£«»
and ie noc at reftiiiQcil you find cheff )dad^ e£ wor*
kings in your Spirits •
*- . ' ^ . . -. J
[' CHAP. CXXVL-
ft that it ibinkf better of QtberrtbMiHidfy tmdb
k lain open in divers Vartiadar axipfierf
fiver (A dotiUf andObjel^ionf*
. t
THere is yet one of thefe three things to be iQpo-
ken unto in thi$ Grace of flumility, which is
the third Particulac, what the behavior of an Iiuisk
fale heart is in reference unto others. For Hunulky
much appears in that, . thc^iglh the pr iBici|pal work m
humility is^ in the carriage of ^he Soul mrefierence
uncoGod, andia-icferenceuntb icielfj yec there' is
very much in this grace of humUicy» in the qunci^ge
of- the Soul in xomence unto our Brethcea* Now
then the Flrfttiunig wherein the behavioc of «d lum*
ble heart is in reference uftto Qthff '>. Wff^ pnac^tl t
thing, itisafv«ry great cQiiceoMiumt^. ^KimLh '
thif. -
,.,•■— «►
■h^ifc lit
Properties ofHmHity in refpeS tftthers, 559
great work of humilicy (that hacb verv much in ic
as I Aal fkew in opening of ic ) is hcla forchj^unto
yoiim z oiVhiUipianSy 3 verfe. Let^othinghe done
tbroii^^firife, or Vain Qlory^but iti Lowknefi ofmj^nd^
let each efteem other r better then tbemfelvef. Mark,
This is the Work of a Lowly mind^ Learn of me for
lam Lowly in ^arty You imift be of lowly Hearts,
of Lowly minds^ what is that ? Saith the Apoftle
JJet each efteem other s'better then tbemfelvef. i ou wil
fay, this indeedupoothcv^ry' hearing of it., doth
make us ;udgic to be a great work c^ the Grace of
God in the heart, to eftcem dclrers better t^en them-
felves, and how that fliould be, that I ih^Ufpeak
unto by and by in the opening of jit, tut lifaallfirft
ftew fomc Exampleji of it, of efteeming others bet-
ter then thcnrf elvei. That which <Paul did £xhor,e
the VhiJHfians to, he did himfelf , he did not preach
CO others, th^ they &ouId efteem others better
cheh themf elves, anfayet he would lift i»p himfelf
aboVe others \ No,fee k in himfelf, In i Carin. ij.
9, Vor 1 am the -k^ of tbe ApofileSy that am not
meet to be called an MpoftUy becaufel persecuted the
the Church of(jod. I qm tlje leafi of the Apoftles, Saich
VoMh and yet (as fomtimes 1 have faid upon other
occafions) there was no man fince the beginin^ of
Che world that ever did God more Service tnen
^aulyWt may fife ly fay it, no itan up6h thb Facfe
x>f the BarthV chat wa$ a meer man, that ever did
God more fervice then this man ^id, ahdyec he was
the leaft of the Apoftles; Well, But th()Ugh he
may ht the Waft of the Apoftles,' yet he may hav* i
high thoughtsr of himf^ffenodgh, Mark Chen phe
I of Tim. !• I s. Ibh it a^amfi& faying, and vpor*
tby of all Mceptatipny that Jefwi Chrtfi came into the
vpOffidtofoM&nnerf^ of vtihomlatk chief, Theleaft
of the Ajpoftlei, but tbtefofSinner/f, he looks upbn
faifiifelf a$ Chief of Sinneri. ' ^ea^ 'fk one durnhu-
' I ■ I I , I
5 60 TroferUes^HtmUitj inre^lf of others.
ciou, CO be the chiefeft of fioners, irfiiewes he wis
low io his own Ev^si? and chac is in ^Epbef. 3. S*
Vnt0 me voha am Up then the leaft (f aU Saints^ Mark»
rb be the leaft of tne Apoftles was f omwbaCj tuc co
be che Ledfi of Saints is more, buc co be lefs chea
Che leaft of alSaiocs/ here Vaul would Teach Gra-
marians a new grammar Leflbiij Gramarians know
buc chree degree^ ofComparifon^ bw^Paulludt
fourch here; ne h'ad one beyondchc (uperl^ive^ the
leaft ^immiyf 9 icisrthefupedViveyouknow, cobe
che leaft of al^lmc here beyond the fuperlaciv^ kk
chen the leaft; or I am che worft. So ic i$ in che
Greek. ' Kow i^^x^'m''^^' t^ac ^ ^^^ fuperlacive in
che Greek Tongue^ jbjuc hereisa compariion^yond
che. {uperlaciv^^ ^ lefs cbei^ che leaft> >£s then tbe
leaft o£ alt Saiacs : cluuyoufeeicwas Wich Void,
one chac did God more Service cBen chQufands, and
ced cboufandsof che beft clii^c we know, andnevec
are like to do God chac Service asctus^^svl, aod
yec he is t&e /e^ o/ofl S^iwt/^ in bis own Eyes, here
IS a low Jy bean. lxi^u4geSf 8. 2. We have Qidean
likewife ah example of Lowliiiefs of «Spiric in tis
own £ye9> ( we mighc name a greae maoy ochers)
when fome were provoked and Angry with him, he [
faiduncQChem^mmtb^e 1 4m^nat9 ui comparifia of)
yffiiy H noitbe^eamng ofth^ (proper of vE^oim Bes'
ter Hfm tbf^wma^ ijfAbiezer^J By cfais means be p*-
cified Hs angry Brechfcuy fauh he, we account out^
{elves hue ag cne (fkofiingf of the Qrapex of Ephraim*
tO' tbi fvintago of Abiezer. Ahdt by chat means be
q^ecctd hh Brethren • chat we^e provoked. WeU^j
but for c^ct cipening ,qf chisi the Lowly heaxc doch
jiidg ocbers bccter then himlelf^
Farft, If fo be that chef e appear any evil in ot&eft,
ifchc evil be Aoc apparent in ether mcn^jaLovk
beart vilbexeady tQ.^^clie beft ofaiyroiM^ a^|
Judg others better then ourfehes . j ^ i
chink chcFc is more good fecrecly • If there appear buc /
a little goodly ectcwrll be ready to i^bink chat others I
have more good in fecrec then he hach himfelf , I \
know how ucde good I have in fecret in mine own
hearty faith a lowly Soul, Well^ buc I do not know
but fuch and fiich may have a great deal more good
in fecrec then I have, their thoughts may be more
hol3r, more fjl^iritual then mine, not fo wandring iit:
Duties as mine arc, I have no Reafon to think any
in the world have f o many wandring thoughts, and
fuch uncleannefs and filchinefs in their thoi^hts as I
have. It is ready to think, that the aifeatons of
others arc a ^reac deal more cleane then his, and
more Heavenly and fdiritual, and prepared more
I for hol^ duties, and that their hearts are in a better
temper in holy Duties then his is. And if f o be that
there be any good done by others, he is ready to
think, that fqrely there is in them better principles^
chat afts better in their minds then there is in me,
they do fuch and fuch good things, I and their hearts
are more fincere, and are carried on by divine prin-
ciples in what they do, I am conf cious to my felf of
a great many of bafc and vile principles that aft in
me, I know no fuch evil in others, and therefore!
am CO hope that there is not the like in them as there
is in ntc« If he fees apy good in another^ a lowly
heart is ready co think that there arc other things
cortcfpondent co the good that doth appear unto
him, as there appears fuch t good thing, fo there
is all otherthings anfwerable unco that good that
doth appeare, but as for it felf ic faies, I find chough
I do fomthing that js good. Yet lam confcious to
my felf that tnere is a great deal of non-correfpon-
dency in me, that though there be fuch and (uch par*
cicular good things yet other things are not anfwer-
abie unto i^hat that aoth appear. Thus becaule one
chac is ioiirly knows much evil of it felt^ and knows
J
moreevilofitfelfthcirkdorhofanyochcr, cbdre-
•fore ic lees caufe co judg of others hotter then ir fel^
1 da not know .that iuch have fuch fecrcc evik as
my felf, 1 do not know that they have fuchbafe
principles that aft chcm as in my felf, that there is
fuch a non-correfpondency to good as in my felf,
uponthbground, Decaufc it knows more evil ofic
felf then others know, therefore ic isready to think
better o£ others then of ic felf .
Ohh^* I but you wll fay> Suppofe J fee agreOt dad I
cf^il in o^erJt that L l^at^y and am confdam to
myfelftbal 1 amnotguiltycff fikiUl tbin^betur
'^fotbers tbm ofmyjetfthen /,
jinfip. lAftfwetttiU for all this I am co think of
others better then my felf,
Firft, BecauTe, though I fee bchers out-
wardly evil/ytt 1 do not know whether there be
fuch inward evil i;n them as In My felf^ ir iscruc,
they do break into out ward evils more then I do, I .
but there may be fwarmes of evifc within me rfaatl'
know I am. guilty of, now becaufe I knovmorc \
evil inwardly iti my felf, then I can know in any in
the vtotldi therefore lam bound to judgoEod^iecs
better chen'of my l!eie.
Secondly^ And ftirther^ Thoqgh I fee fome evil
in others that 1 am not guilty of, yet how doLkaow
what temptations they hay ^, andhowcanlcel» W
that if 1 had a^ ^rtat temrtatlons as th^lxughr
commit as gre^t evils and greater tbeu they ;» aad
therefore, though they do commie greater evik
xhen 1 do, yet I am bpund to jvtig^d them ftectet
[chen my iett, becaufe I ^ aocknow buc if I. Jiadas
Iftrong temptations is cbey, Inighcxomiiuc^pewsr
''evils- "•
»«^ ^w
Judg others hitUr then mrfehes.
5*53
Yea Thirdly> Though they do commie evils grea-
ter then I do, yet 1 know that it is the rcftraining
haodof Godupou me> and that if God ihould but
leave me to my felf a little, as he leaves fuch a one,
I ihouldhe as vile as fach a one, and it may be viler:
fo that though the Saints of God muft not wrong
the grace of God, muft not (if they fee one live in
notorious wickedneis) think chat his conctition is
better then mine, but yet he may be better then /,
conlidering my felf meerly in my lelf, I have no
caufe to lilt up my felf above him, if I be , better it
is no thanks to me, it is notbecaufe I am better in
my felf^ forlhavcthat cVilin my felf^ that if God
ikould take off his^ hand* and leave n\e to my |
felf as be leaves fucfa and fuch, I fliould be as bad as
they ^ you aie to look upon your felvcs, that there is
not any vile wretch in the Town or Family where
you live though they be the ^orft of men, that are
more vile and wretched then you are. Yea, And
fcvr ought you feAov/ viler, that is, if you fhould be
left to yoiu' felf, you may be viler then they are,and
fo an humble heaii is wjl ng thus to ;lidg of others
Letter then it felf.
OfcjdEI.' I, But you will fay, Q^orthofi that are
V0tfmoit]ly propbdnc^ avd Hvgodlyy for wj to ji/tj^
them better then aur felnjes, boa? can vpe do this
without being fatfe .^ .And. doth not tiye Scrtptu re
. fayi The Rignteoufs is better then his Neighr-
boi%
Aitfi»* lApfwcr, Yet weare to look upcD others
bercec then ow felves inthclerefpefts.
Frrft : ThevhaaTiot fuch eduftition as you had
|rficy'Kadn?otfiichtIi'oppVng$ rn of God as I had wberi
[l^as wungjthcy lived iaa wicked Family ^and had
\
Judg 9thers better then ourfelves, *
wicked Pareacs, but [ had Godly Farencs, hadchey
had fuch Godly Parents and good educacioB as j«
cheymighchave been beccer> and done beccer, u
may be chey have been caft among chofe chac have
given them wicked examples co provoke co finj but
1 have had Gracious examples^ it may be rhey ne-
ver lived under fiicb means as I have, had £uch pre-
ciou^truchs, fuch heart melting truths been prefen-
ted before others, as hath been prefented before .
me, they might have wrought upon the heart of the
vileiibinthe world more than they have U[K>n my
hearty it may be they have not had the awakingt c^
Confcience, God never darted that light into their
Cdnfciences as into mine, they never had the terrors
in their Spirits as I have had> God never made them
knoSv what fin meant as he hath done me^ had God
inlightened them as he hath done me^ and awa^
kenedtheirConfciences^ and terrified them as he
hath done me,. Surely, there would not have remai-
ned fuch evil in them as is in me, chey never had
fuch drawings of Gods fpirit ( it may be ) as I have
hady Ol the allurements o£ Gods Spirit chac I have
had, CO have drawn me away fr%m un, and co have
drawn me co that chac is good, and yec how did 1 1
keep back) Do I wonder co fee them drawn by vain I
and wicked Company? What gceac wonder is it^
when chey have noching elf e to draw chem back )
But had they the drawings of the Holy Ghoft, and
thofe words of love, and thofe ftirrings of the Spi-
ric of God in them as I have had, and as I have diai-
ly, how would they be as ready co be drawn co
good as they are to evil ? I wonder that chey are noc
moved more by che word^I hue my heart is not aio*
.ved by the drawings of Gods Spirit,had chey but u-
fted how fweec God is^ chey never cafted che fweec-
nefsofifaeword, nor che f weemef s chac cbere it in
the
; ! J**^ ^^^^^^ ^^^^^^ '^^" e«rye/vw* 5^5
the wiesof God as I have done^had th6y rafted what
I have caftcd,and fclc what I have fek,ic would havci
been better with chem than it is^ with me* Aad fa
manyfuch Confiderations being put into the bal*
lance, though others be very vile and wicked, yet ^
[we have good reaion to look upon others better!
than our felves, at leaft to look upon our j'elves a^
vile as any in the' world i yea viler, becauie ( I
fay ) we cannot know what helps others have had,
i}or what inward good is in others, as we may of our
felvcs.
• Secondly : And further, We have caufe xo judg
of others better than our felvcs, though prophane
and wicked, for their fiFs do not do fo much hurt as
our fins do*, though thev be wicked outwardly,
yet all the fins of all the prophane people in a
Town, do not do a quarter f o much hurt as the fins
of a fe%vprofefforsot Religion, thy Lightnefs, thy
^ Wantonnef$,thy Pride and Covet oufnefs.doth more
(hurt than the open llns of others^ the Covecoufnefs
of a Rrofefior of Religion, doth more hurt than the
theft of another if another fkouldrob &fteal,it doth
not diAionor God, and pollute Gods name, fo much
as the Cbvetoufnefs of a Profeffor of Religion : the
Swearings of other men do not difhonor God fo
muchas chy paffiodfdoth.You think thofe notorious
wretches, that take Gods name in vain, andfwear,
buclfay thou pollut^il Gods name more by thy
PaflTion, anditmaybepucteftolFmany fromReli*
gion more by thy froward carria;;c than Swearing
doth in another man *, for it is true, they Sn agamft
;^od, but what hurt d .th it do, there is nothing ciL-
;pededfroni them^ but this thing is esepedred from
I thee, itmay bethoumaift be a means to convert
Irby Hufband, or Wife^t and thou hardtndt them I
Judg others letter then our fibres.
by chismeans, now what reafon haft rhcu coj
oth6/:$ worfe than thy ic\fi when thou deft God
much diihonor as oc hers ^ Kow fuch conGdcraci
and many others chac migbc be named> fliews
ground enough why we fliould juidgof others bectei
than our IcWts.
And by the way therefore lee this ConQderatioo
teach thofe t hac are w )cked^ lee it inform chem iik^
wife ina miftake of theirs, They think thoTe that
pfofefs religion do jUdg of others worfe than theair
lelves^now by this that you hear you mav know
it is quite otherwife, had you but a Window o
into their bofome, into their heart you wouiii
I chat they look upon none liv^ing fo vile as chCi
If elves.
pbje£t« I but you wil fay, They lhin\ oAerr m
^d^, dnd that others ft}aB^ to ^eUy sndH^Mibq
fiattgoto ^Heaven.
— I
Anfw. This muft be granted indeed, mud this
would wrong the Grace of God^ if tbey fliould noi
think their condition better than others, if cheyj
fiiould think that they were in as daogerout a condi-i
cion as the wicked and ungodly>Ko,they blefsGodj
for the condition that they are*in> that God hath
opened their Eyes, and (hewed them the evilneis ol
their hearts a^d lives, and thcr^ would noc for a
thoufand worlds, venture their condition wkk
theirs : Certainly, one that knows the .diAecenoe
between a converted eftate, and an unconverted,
would not for a thoufand worlds venture for a
auarter of an hour to be in their condition, yet this
oth not hinder, but that they look upon ihen^
felvesy as in themfelves. as ^ile and as wretched u
any ;lc for one time that chou dbft condemn chy &m
l>efore God^ they do it a hundred times ic may be
Juightiuer of others thMjaw filvess
a choufaAd times, and God knows they ;udg o
€(!iemfelves wprfe than thou deft of chy (elf; cooi
goeft on merrily) and chiakeft chy felf in a goo<
con<Ucion, buc they are daily judging of chem
felres and humbling chemfelves before God. anc
admiring Gods g[ooanefs chac chey are ouc of Hell
buc chou doft not fo« and cherefore chey linay IqoI
upon chemfelves as more vile^ and fo be more hum
We, .
Objtaf But you wil fay^ If the bift Should jh4
0f olherr hmer than Hi^mfelven ihk may h% ppcU the
fj9raiberj,forlbeymayfayy then our condition k m
fohadj if tbebefi of all may bo a$badai vpo.
Now to chac I anfwer.
Though they are to )udg of chemfelves wori
chaa ochers> yec if chou wouldtt look inco thin
own hearty thou mai'ft fee a great deal mtoce ev il i
xhy heart cban is in cheirs, ic may be chey ma
f|udg chemfelves co be worfe than thee,: fo h
: as chey fee into themfelves^ l>uc chou Boaift iec mol
I evil in chy hear c Chan is in cheirs.
Oh)e8i. Vut ihen may not fhk makgvMkgd mm I
€ure alndfay^ - WtUj we may find mercy and befavedi
-wpeUoitbe b^ for the beft may kjiow fo much avi
^ftben^ehesf that ibey may judg ti?mfoH>a tPOtfeiibi
^^rr.
To that I anfwer^
For Met cv^ I grant you> it is pojQible. t hpu mai
have a^ mucn mercy as chey, it is poffible thou nia^
conoe into as good a condition as chey^and cherefb
chtni maift make chis ufe of k, tind much goodj
may do chee^ chac is to fay, well, ic is chen poffii
.shac my Soul may be faved, andiind mercy as. w4|
T«"
Jud^Utttr 9f$thers than ourjelyeu
dcr in the world ? Whac a great deal of hurt is
there in the world for want of this humble heart ?*
Wbi- qui?^4V.es might Men jukI J/||^0n4ea live a-
mongft themieives > How "would they "en;by this
Proniife in the Text ? Learn of me for I am meek^and
lowly in hearty an^yguSf^allfin^re^^urpoy^ur Souls.
It would keep us from cenforioufncfs which makes
agr^at deal of difturjiwc^qnu, the woij^d,. ,Q^
difturbance^, that /;eploFip^feeu,^»aHe5,.in the
world 9 the giving rigid ccufures of others,' keeps
many from Mofeflii^^Rjeligion^ and makes^tjie^
complaig of tho(e rhw ff^P^ ll^ej^w;] ,y^
pl4i|i ctiac wkea^^ Pfi^fl^l ^ W?;y 9tf^a£eX^ iia-
c<?d of jpohcr$,. w4 YmJ^^^K^Y.2^^^
wQrl4 i,9^.^ only^thcu: own^ .^herffate pec^^ufe
you A£:e of tke. wo?ld tlierefore tfee .WQtld hates
youi Nayi it may be^it*4jibecaufebf'xhepridj?'i^
your hca?ci> ^itjd^oenfvi^QW^iSfc Q£ot{icis^ ^^^YM
Un lHip\b W: heay t ca. aaoT< W^^V.OT
and rjudgrof qthera,t)eci^r ,tl^^^ fcl^Vt^ ypi
luifihc IwcTOore quw iives> andliave, mofe refoQCl
from otherixhw you copverjlc wha^i> ana foono
Jineftfe |qroae;^ac^at>^^ ^mit wij^^be
Wcjaufc.tb^ije IS w>f fo .i^\gopiJ, m others js .^ip
you.. th?tpfi9;<^yov,takie.i>Q notice pfotjiers^ bHC
r'lji'i .t.'i3 vii:* A :;Ji.-: :^>i v- J );v.'u fi* Jv
fences not to be giyen nor reddily taken. 57 j
iS.vcrfc of This Chap, ^ut if tby brother be grieofcd
with iby meat^ novo vpolkgfi thou not Charitably 3 de^
ftroy not bim vpitb thy meat for vphom Chrifk dyed.
There the Apofile fliewes^ rnac he^as loath, and
fo he would have all the Romans to be loath fo
flouchas CO grieve their brpi^her. O ! this is a very
gracious Lowly fpiric indeed, that is fo tender of
others chat he is not willing to grieve any one in
Che world> he is fo with others, as he Js afraid to
be a grief to others ; here is a Spirit that Jefiis Chrift
ftall have a great deal of Glory from, that lives fo,
as that he is carefkl and very tender of grieving the
fpirits of others. It wais a Speech once of a great
Captaiii. a^omany when others commended the j
great l^Ioirs hQ did, I but faith he, I'Bkfigod
newr af^one voore a Mourning garment formy faksyy
Oh, It is a blefled thing, for a man or woman to
go our. of the world fo, that every one cah fay, ne-.
ver any wore a. mourning Garment for fuch a maa
or woman. In VbUlip.%. 3. Let notlnng be dohe
through firifey or vain gU>ry^ but in LoMinefiof
tnindi jet each efieem o^oers better then tbemfihef..
■Verfe,4 Lool^noteverymanonhii.otvnfbingfy but
every mar^alfo on the thirigs of others^ let this mind fee
iuyofcpffhich wa^aKo.in^fHs Chrifii'v^bo being intbe.
firm off^oA &c. JDo. not Iqo^^ upon your own things
but upon thethingf of others^ . And be dareftxj not ro
be offeniivc to any body living, not tobeoccafiofi
pf gi;iqf«to any *body^ And fo in ^om. ip. 2. Let
every on^ of, u^ pleafi hk Neighbor fpr htf goodto:
VrnfUkthny for even Chrift peafed nQt hpnfflf, hut:.
mM if vpritten^ the reproaches of, them ib^ reproached,
thee fel upon me* We (Kould be cateftil not to
pleale out felves but our Neighldr from the
jS sample of Chrift, npw wha^t is his £;campie>
Biit thac here in the Text, Learn of mg for I
ofn Lopplyr- dwrift,^ though h^ wer.c^^ fo grear, that
. ^ . • * - he
■ I Bi > liM>
57^ 0^»(:« not to hegiyen nor readily takei
[he ft Qod in no need of any body he was God bleffcd*
forcwr in himfelf, yet he did not feek topleifc
himfelf bin: ochersy for clie Tpxt f^ich, for erea^
Chriilpleafcd not himfelf, but as it is wrirren, the;
reproaches of chem chat reproached thee fef on me, >
"Jow ftiithis li in reference CO the cafe of offence,"
or fo yicHi fee in]che beginning of the Clia^cer,'.
tVe then that: are firor^g, oHght tQhedr tlfe injirmtiif ^
of the t»eal{) and not tot fkafi ourfeHeSf ^J^ every cm\
]pleafehisQ{eig^b6rj not pleafe 6ur felf^ but every <nsi\
\pUafe our ^ei^Vhor^ ' And that according to the ex-
ample of Jefts Chrift, in this Lowlinefs of heart.
To fee toen and Wamen to waltc fo, as not to care
to give content tq anybodv bur themfebpcs in tbe^
Family, they muft have ai the content aiifL||fb ,
elfe pleafed ; And fo i{mong their t<feighbors, fo^
ciecieS9 axid conipanies, they expeft that every bo-:
dy in the Company fhould; fpeak fo as to pleafe ,
them, but they care not to ipeak foasco pleafe
others ; but here ii the guife of a Lowly fpiric, to
be careful not fo much to pleafe it felf, as to pleafe
others, is careful nbc to offend others though it
^may not pleafe it felf^ isfolicitousandftiidioas
;how he may give content to others^ and nowayro
oiFend them, that he may* no, way] be an ofience
unto another, and if they hear any^ thing tbacii
pffenHve indeed unto another, and is a grief to the
Soul of another, rhey are niiich in the 4leniai c£
Ichemfelves in the thfng they require, that they mafi
five concent to them ; here is tile i;uile oF an hoo^j
le Spirit, ic is afftaJd to cflvncl others. So«
1 Cor. lo- 3a. 33* Qi've nonSppmcCy 'niither tc m
7m>Sy not" totife (jemetes , not to tbp Qhuriij of ^m
e^enaa I pleafe al men in al tbin^r, notfee^ptg-udm
on?n prpjb, but "^e'pfpfif of Many, ibat tbej maym
You will fay, • We ntuft W cireful to gT*r«f
— — - -^.^^M^ f
' I _ I ■ <■ I I ■ — ■ ■ ■ ■ !»■ I ■ 11 ■ I ». . 11 ■ . ■
Offencfi noit'ihgtpenmf readily tahn* 5^3
offence to rhe S^ainrs and Cbitfch of Godi Nay>
faich hc^ give not offence only co cheai, but^coclie
Jew, the GcncilesiindaiLthacUvcabpuc yo«, be
cajrcftil: eoTpleaiAd^^miqE-good in alUh^i; yon can,
Jiere. is. the .i^\ylinef$.of ite hearc ot >y^t Sp m
^Cor.6. 3. Thert you have another expreffion pf
the gracious Lowbnefs of the heart ofche Apoftle,
Qivmgno offence in any thinly that tht^.'miniftery be^
not hlamedy. This heXpeaks cf^ecially 4$. ji minluer, ^
feuc it is. truci in.tU,,',huc mark what jjrmciple it was j
chat carried^iini, to make him fo carcfol not to give ^
oflence, vcrfe, 4. Vut in. aUtbingx approying our ^
fiHwQS ^ ifce minifier^ of Qod; in much patimcej^ in j
ntceffitiefB tnaffiSHonf^iindifircffedti and fo he goes ;
pn in ve^lfe, ,8;. ^y Honor and, dijbonor^ by evn re- j
p0rtan^ gitodrepgrt^ a^' d^cei'vedandyet truiy As if
he ihould iay^ we are willing to bear any thing in
the World,, ratbec then to give offence, we are
willing i;o beare reproaph^ and to he accounted
diihQnorafole in the Vorld^ we are willing to bow
;doy{fli OB?. Necks, to bow down our backs to any
thing 5 .ti)is (bould be th^ fram? of Godly men and
Wbmep, pf godly Cbriftians. Not as foon as ever
any thing croffeth tfaeni) prefently tailing off all,
a^ regard nothing any njpre. No, b|it to fubiuit to
.every concUtioH) rather then to be any waief bffen--
'^yeuntO;OthieM. . V ^ ']■ ~.. -..]''': ,
And then iik^wife you mud take tliat in too,that
an Humble Heart is not ready to take offence from*
joihef s^as k is Pride of Spirit Jor ope not to be care--
ij^ 0/ others wherhfr.they be offend?4' or not
lo^n4^> fe qn ch^pther fidelt u -feride of Spirit
iobere^dy to calic. offence from others, and by
^s .fi>eaucs<,cbrougii theic/;v^ea^efs they prove to
^ very bw4euf'R^^^^
t^ei^ce is,qnl^.ib\^^,bscau^e th(^,think that ey^^yv
574 ^ff^^<^f^ ^^ ^^ hegiytn mr reddilj takgn
body muft do at chey chemf elves,, and becauf e they !
chink chac luch a cning is becrer^ cherefore otben !
muft do ic^ and if chey do not it, chen chey are lofty, .
and then chey are proud, and ftour, and you fhal :
. many cimes have people cbac are very weak in plei*,
ding wich ochers, if chey cannot bring chemco yeild.
CO what chey would have, chey will break out inco'
very unfeemly (peeches^ that manifeft that ic is not
only through weaknefs, and CenderneCr, buc
thr<Aigh the pride of cheir hearcs, becaufe they
would have every body do as they do. Now an
humble ipirit Reafons tnus, ic is true, fuch and iuch
do fo andlo^ and indeed I do not fee Reafon why
he doch fo> buc he or ihe fe^s more then I do, and
cheieforecboughldo nocdo that that cbey do, oc
dare noc do chac chey dare do, yet becaufe tbey
keen clofe CO God, andfeek cokhow the mind of
Goa, and are more able to fearch inco the mind ot
God chen I am, and God hach revealed to themi
more chen be hach co me, why Ihould I be ofieaded ■
at my brother, upon chac Reafon I may noc be|
offended. This is an Argument of an humble Spi-
ric. Indeed ic is crue, God dotb give yew leav^ if |
themaccerbeofConfequence, (it any one Aould.
walk in a way chac you Aould cake upon yoa m
your confcience chacicisa juftoffence to yon) to
delire and you may denumd a Reafon of them^ and |
chey are bound co give you a Reafon (for we are
bound CO give a Reafon of our Faith) tf you come
meerly in Immility to ask a reafon of any of onr *
waies, fo at chat you might noc be offended, and .
we fee chac ic is tfiroi^h Tendernefs of SpirktbK
you aie offended, we ought to give account coan
thae we walk wuh, I do noc ipeak of any one m
any fociecy only chac fliouid demand a Rearoo, but
if any man living upon che Earch fliould come in an '
humble way, noc in a peremptwy, proud » und
i) IT i. ,^, i.n afc ^ i . ^ l I I
•*mm
Ojffences »9t tohi^im mrrtaSiij taken, m
conceocious wiy, coknow> and defire co know che
rounds and Reafons of our anions, becaufechcy
ear oue a AioQs' are ooc according to dbdi vf&^c
bound to do it ilpon that in ^aul, Qivenecffence
neither to Jem, nor to the Qentiles^ nor to the Church
ofQod: KwcoiuftgiyeTnoofexice,'riii?ncertainhr
we are bound to give an account of our aftiousj u>
ascojTatisfie tho^ that are offended, now though
you ihay ri^qiui^ a Eeatoiifos: iiU^tiCtwb^ : yet
wk«ti you have a Reafonv (linleEs it be v^ry appd-
reiic CO thej^ontrary). fiippoft y oa your iolres be
uotfatisfiedy y et if y ou £eo,fiich andixichdo waljk
clofe wicli (Sod otiierwifo, tfken ;^.€«i afie xl^her i|>
judg and think that God bath reirealed aiore t^
them then he bach toyouj andlTo rather to leavje
^hem to ^od then to be ready to be oifended, . dr
I ftil continue to be ofFend^Sd^becaufe they do not dp
as you da> and do not juck V^Jiat y 0u d^ to be rights
^there i$,a gre5^tj^deal>f Olj^Qtpny b^tWcta th^ita-
.bayenot tJi^ jfpiflts fa,Cakcn' wlVb'thii things blE
LB^eiigioti as!Qthersh^vc,^aiidyetart veryfaichfiil
to 'God> and keep clofe to God. Truths tliey come
in by df^grees ope aftfir ahottier/ and cherefoteit i$ a
not9CiQu$ and ap.aoriiBabI^.][]!r,iae i^ men*^ to ;iidg,of
'others tbatftey; 4^ t^eir Byes agimK'ttie lights
ktxd tliat.^cbcy unajgainft'tHexrcdnlcierice becaufe
they do not the tilings that they do. ' thic is the
Tecond thing in the behavior of an bumble fptr ic in
fcfveA qioi*L^fi^,jii; i«afral^ 9^ ^59
otner^,, ?^r5^j if if.not.Feady ,to,<^e^6^^ ffpnt
.ocbef's. . M ., '• • » . ^, -.'.. * ' .
lui. .r : i
Ffff ! GHAPi
t
1
szi
\
CHAP. GXXVIII.
L
Li
Otbtr ^ropemef cf ^Hutmliiyin re&e9 of otbtrs^
3. It gyves due ^Htmor u all ivnbmhomndt^b
> comerfe^^ 4f.hrejoyeetbmtbeirgeod. 5- bm^
mllifJg to receiw good from tbem^ 6. It k ten-
der tomards . oAers^ 7* J* ts ma vtediefiy Jo/- '
guUrfromibenu ' ; . /
r»
» r
V
j-|»H«rdly, Ahbth^r rhiog ihtatiumble Spirit >»
reference unto others is this, he gives doe ho
1
K
T
not, and due refpeft uiito ail living that he doth
any way Wafe with,/ ini*Rd/n, i^. lo. *Be kpidly,
Jfeitedoneid dnOtberrfitb^rcttBerly Lova,, tnhonr^
tref erring one another,' ^ttivt whd Ihallgive moft
honor to on6 another. Oh, this is a gracious tern-
er, to ffrive Who flial give moft honor, not who;
.aal fiefc riioflr hbnior. Who fcal be ?»oft honorablel
and greatfetiheii 'another,. *Buiibn;b6ra»- preferring
one anotber&f ecy mimiHisiildttme^ho fhoiild ghc
moft honor to one another, my Brother ftnves to
give ref peft and honor iinto me, and 1 fltould ftrivc
t Q eiv€ rtiure Mfp'ta; «ftd honor to him, if I fliouldj
beabdvcmy Brother in'any thing, Ifhould ftnfCj
CO give rtiore refpefls to' him then he doA to me,]
quite contrary to the common courfe of the world,!
bow. hard; is it for men to acknowledg that others}
have more Grace then they, mcerly becaufe ihey|
would not give more honor to others then to cbenn
^l«es^ now aahumbl^ beareiloth thi&>. Mca jbooldi
■fiivc'
\.
ghei CO men due honor, if Sod huh lifted a man up
above me in Eftace, or in civil reipcfts, it may be
you tjijnk him npc fp gracious a man aa y.ou^ What
then \ You are ,co give him honor according t^ che
place chac God. h^eh fee him in. .And fo in anocher
Kclacioni as now the, Wife to the Husband; For
the Husband> apparently the Scripture (hews that
Godfets the Husband above the Wife> perhaps the ;
parentage of the Wife is better then the.Husbandij '
perhaps ttie £Aateof.tlic Wife is better then tbe|
Husbands^ perhaps the gits of the Wife may be
ipore then the Husoands^ the Wife may have more
underftandingin Religion then the Husband hath^
yet ihenmft nppor her Husband above al, as one
r hat God ha^ch £et. above her. . And fo : ^rvants to
Honor their Oovernqrs^ chough they ate of greater
parentage, may be bett^ then your Mafter or
Miftris, yet God having fet them over you> you are
CO give due honor and refpeft to them^ this an hum-
ble Heart willdoj and %n bumble Heart gives re-
fpe&u^toalU In^pmhi^* t6* ^e4d^Abe fame mind
^ne tojvards afioAery ^ind Hot high things^ button"
drfcmd to mencfLopfi ^EAat€^ Here is a lowly heart,
he gives honor to thole that are above them^ and
due reiQpeft to all men in the worlds a man, as a
man is worthy of f ome ref peft, but then according .
CO any Relation he ftandeth in, any ogne that Cfoa
hatli given any place unco above others, £6 we are
cogivehimduerelpe£t.. Perhaps they are meane^
in eftate, lower then thou art in the v/orld, yet
mark what the •/4|)a/J/e faith. Condescend to mm of
lopif'^fiatc^ You muft be affable in yodr carriage
to men and women, you muft not f com, not look
vrich difdaiiic upon any though they be never fo
much under you> hath God placed you above them,
;ivcn you a. higher place ii^ eftare, given you more
idhesj^ better, parts;^^ l?ejcier > imp ley mcnts. then 1
■•^1 ■■
TOptftSi
chev have, yei you maft condefceBd to i}» Ibweft.
and think wich ywa: felve», whd back made the 1
differeucci I mighc hare been a» towr ineoacEieion
and pafrt ac ifa«y, aad thttcefjjre ^ob iBuft conde-
scend cachem, not look abo«e ciMiia, nocdeTpiTe
CO look opon them, what act chbu more then they)
Are ye not of the fame Mould ? Ar9 y e not mftde of
the fanM Clay ? If you be made ot a little more
i^ne Clay then ocberi, Kyciibave a tittle morel
^tnting of fine Cloachs '■u|>on' ycib day then Kh '
cheis, what is that ) AU )ftnt«rat!d chioga nuke btic
a little difference between man andlaan % I con£efs
Grace aiakeca.greacdealx)fdiilecen<*e between man
aoaman> but tl^.ocdiitaty.way whereby men Hfr
chemJEelKcaiupL stbdve th«k fiKechcen, it is btfcanfe
they haire-fiaqcCJktaebfc^heia dther», and better '
Eftates fhea.Jothec»; ^aiid-betteE pirts thenocfaers '
Alas ! If thou, haft wk, and underftanding, let
God but toocbthy bra««,iktle with a few l^ors>
wrthitl.ktlfttoo4wwh heat, ot cold, oc raoiaxjre,
<H;'dfaw«ngatfe»e flLVapoM out of thy Stomach,
thou .maioft; go I%^a'>F«ol<tt a m^d man. I re-
member one jHkemii<M4gHMft who watoaecrf^rite
tceateftfcomajsiatbeworkl, yet was many years i
before he dieda wcy Faol^ th* part* of a to are
very p«QC things to lift ly any man, conliderinc ,
bow they defaendupon a; tittle tttuper of die br^ I
aod alittle.&tkbc(«ni^m4ke dtee as mad a ^u'
aiany in^Beilam, tbeiwfore these is no Hcafoa to '
look upouthy iieliaboveothers ih diat refpeft.
• • •
- Fourthly, Anochec thmg tnatthunible Spirfrm
eefcrence unto others i« this,, which is foo^wbat
moce then che otkes, lie not only gives relbeft boc
tejoycetbin thegoodof otheas, in whatem^ excel.
kncy God bath beftowed upon ochei*, in wbar
fiKCeia God ^Ivesto ocJtos, vbat cfteeoi God
Hi "' < ^, 1 w ' > I
inre^Bifthers.
hacfa of ochersy ^n bumble bearc will re;oy ce in all^
yo\xkiiQ^ VaaU hetejoyced rbat the Gofpcrwai
rreacbed, choHgh he w^s nprbing. There are two
Cafes in which we are. to Jfejoyce in refped of o-
thers, CO be elad chac bchers are above us : Asfirft,
llfCodraifethanyin fpirituall Grace: Dpch God
give any fpirituall Grace more chau to thee i I fay,
iflkou art bqund not only to be content but to re»
Joyce in ir, and if 15 a wickednefs io (he hearts of
Men»nd Women, that becaufe their Glopy fliall be
fomewbac eclipfcd by the Graces of others^ they
couidevQoalmofl.wiUi that they did fomewhat co
dvk^n th^lf CS(aces, beca^(& then they ihould^iot
j^ine fo Jt)rigib4 and they flioold be fome body a;i
veil as they, if there be this wickedaefs iu thy
heart, know, that this is as cm fed a wickednefs as
the heart of mai is capable of in the world, next
»to the tin a^ainft the Holy Ghoft) there is as cur-
jfc:d an f^viXjtn this diftemper of thxne> as can alnioft
iffi iaiagin^d tp )fe in the heart o^ a man or woman.
What T flu| ihy eye be evil bex:«j^ thir Brother-$ is
good? biecauCe^hy name muft fuffer alittle» what is
thy ttwae,. 01 thy Glory i^ cpmparifai pf the Glory
cJhat God;nuy havehy the Gf ajce of 4:by brother ?
And fo for theses ptot.fcersj not pply the Gr4ices>
6gui thegiiicsQt^s^s^ xhc Scripture faith, fnen the
iricl^.^re fxaiteA, tlk people moiirtiy and may not
ive mdiixn becaufe the w icked are lifted up ? There-
Fore that is the (ecoixd cafe, when God ^ives any
l^ts^ £6 4s to make another more ipiljruinent^ll for
{i94>^ we are to rejoyce \a
lut xhpugb It be not true Grace^ yet if be give any
gilts whecebytJbey come to be more inftrurnentar
F^i: God ^nd his Glory* than our irlves, we are
iQilHd.toi:e;o3rceinthii$, and to ble&God for^ir^
^^ . many ixa\^% comes very neer thebeairts of menj,
•^t^re is infinite rcafon^^f or what is my name.
Trpftrtks of fJumil'ttj tn
I
mycredir, rflyeftatc, in coroparifon of the work'
that is done for God? If Ibefmccrefor God, cer-J
catnly, if rtie workdogOon, chough not by me, I
niaycejbyce, ifmy heart be upright, aod be not!
damnable proud, lambouqdtp re/oyce in it, and
blefsGod^thoughl can dolDuc little for God, yet
blefled be God tnat there be any can do more than
I can, this indeed would be a gre'ac deal of comfort
in your hearts, you complain of your own weak-
nefs, O r y<nilay, yoi cannot pray, whenyoogo
to pray er you have a ^ead heart, I Di;t can you fay,
thougn I have a ftrait heart, and cannot pray. On,
I bleis God that others have a heaci: enlarged in
r^er, you are not C I hope ) wifhing that others
aa as ftrairned hearts i^s you. And fo thou haft a
weak memory, and canft not remember good
things^ I but bleued be God that hath given gittsro
others, that they can remember, and that God hacfa
a great deal of Glory by them, and thus when I
aniinfecret, in my Cioier, to be blefliDg of God
that he hath given gifts to others, whereby he hach
more Glory than by my felf. And fo I might name
many particulars that are to be objefts of an envi-
ous heart, but humility rejoyceth in other refpe As>
and if there be any lifted up above me, God fees
that he is like to do him more fervice than I, if 1
fhould be lifted up as they are, God fees that I am
not able to beat it* It is the fpeech of old Mr. Dad,
he wiflied himfelf to be the worft Fteacher in al the
world, I would to Qod C ^^^th he ) tba$ I were the
tvorfi Vreacber in all tfje %}ngdoin^ not thac he
thought himfe If worfe than he was, but thb, thx
h« would have all in the Kingdom better than he.
You know ^o/ej when they told hhn oi^Bldad and
^fo^^that propheliedintne Camp, he anfwered.
Why doft thou envy them for my fake } I would to |
(^odoM the Ldrdf People were fo, An humble heart [
nfftB^of others.
never is troubled cjiac any credit is goccen frem him
fo God may have Glory. When as God chofc Wa-
j j>/ CO go to the People ofjfrael^ lie would have Aa-
>otttobetheniotith, but^d/r/lhculdbethe chlefj
qSi:ad*4. 1 4% 'Behold Mton he cdin^fdrihto meet ifyee^
and when hefeethtbee^ be wiUbeglad in bis hearty nc
^ueftiOD but God made knovrn to Jiarot what hu
workffiouldbe thax made him glad at the heart
aad though Aaron knew fM^jej' flioUld be above
^ him, zWdtAaron was the elder brother, yet wken We
met with ^o/er he was glad at the heart; As^ if he
ikould fay, bleffed be God, though he be my voun-
gcrBrother, yet I am willing to further the ifervia
that God hath called ray younger Brother toj Sc
'though thofii maieft think thou haft other gifts, thar
other men ha^e, ^nd aft abovd other men, yet \\
Gods Glory goes on, thou ihould^ftblefs Goa thai
his Glory comes ^bout by any others. I renlembei
'l^teMrcfc eels df one <Pibi/ertjf5 that was in elcftior
f<5r apUeCjandic w^s a place that three hundr^c
wcf e itrnomination, and were chofed before him> ><
fliould have been but one of them, and he goes a
way rejoycinga and was glad with this exprelfion
lanigjiadthacchere is three hundred in this Cic)
better deferving than my felf, not fretting anc
fuming, but was glad that there iivas three hun
dred better thanr llimfelf fit for fuch a place -: Sc
ihoald we,*kno wing ho w God cafts things in provi
dence, rje;oycelipx)ntJiis, that others are foundbet
t'lerthanourfelves^, • . t
I
Fifthly :•. Anhumble SplRt in reference -unto o
chers,' iiwillinlg:toreccivegoodfr6mtlie meaneft
i if there be any one, though never lo mean, ye
» he is^wiUing to receive goodfrom;him*, he doth no
' ffcorn It becaufe ic comes from a mean man, -but oj
'*jrJiecon"tnLry faitli^' H^cb Giidbeftowitdany Grac
1-' ••'-•*- '_i-"" -■'•'• '■•'■' ■' upo
1 i I I '^ ^'^ III ■ Tf
I. I H I I II I "I T ^
Troftttier oft^^titf
lipoa others, t bougH sot fo ibuch as updn 'me, yce
LllGlWaucil.^ aiiVI lUW wwa«vv4.i,. ^»: *. t««vv j.ai.t4 xvpiuC"
times, liccle Chips will kindle greac LogSj to an
bumblehearc will gee fomchitig from the meaneft,
.hewiUgo away bkffing God foy tbe comfort he
\bach by the company of tho(e that ate meaner than
himfqlf. Mark<PjiJ) faith he. i|i7<r>^ Cbrift^
you tv/mldffri've together vpkb (god for me^ Whit ! this
Al^bftle^that was fo much above chem^ for them to
ftrive^^gecher with God for him : Yes, thus it is
w irh a true gracious heart. I remember I have read
of a German Divine, when he lay tick and fomi of
his friends came to him, and would befpeaking to
I him, and they thought it would Be grievous to himyj
becaufe he was fo weak^ Ob, faich he ( thoi^
they were but thofe that you ckl Lay- prole ) ifio
be that when 1 die ( ihall learn apy thing of any bo-
dy> I fhould account my departure moiefwecc to
I^e. And fo ic^was theSpeetrh oiOecolampadim^
If a txuch come, * though by a Child, by the meaneft,
we muft not refuCe : But know fbmetunes> that God
may fpeak by a poor body, when he doth deny to
fpeak by thofe of greater abilities, and therefore
we do not know what we lofe by contemning th^e
that- are under us, for God ( I fay } -many times
may Ipeak chat to our hearts by thofe that are be*
neach us> when he denies to fneak it by thofe that
are above us. Now an humble Spirit is willii^ to
learn of every body, oirhemeaneftn Qh> if there'
were fuch a temper in the hearts . of Nkn 8t W*oaicfi>
what abundance of fweecnefs and peace might we
I have ? Now by chat we have faid, you may Ue hov
I theppomife may be fulfilled, ifwehadbutanhuowl
f ble heart, .there would be abundance cf reft chat wef
1 fl^Qudd have in this, Oh,the abundaiice of peaceable-j
tH rejfpeEi of othert.
iiaai^i
Defschac there would be in the worlds were it not
for this pride of hearts it is Pride of heart that
makes all this ado and combuftion in the worlds
and were we thus carrying our f elves lowly in heart
one towards another. Oh ! the reft that there
would be in the worlds and in our own Spirits I I
" Sixthl)' : Another is this. An hutnble heart is a
t^ider heart towards oth^ts^a I6wly heart is a mel-
ting hearty In Colcf. 3. I2« you have thofe two put
together, Vut oh therefore yOf the eleU of (jod, Holy
nnd belonged, botvets of mercies and Iq .dnefi hum"
blenefiofmiTidf Bowels of mercies and humbienefs of
mind are put together, an humble Spirit is merciful
towards others, is of a tender hearty either co for-
ive others, or to give unto others^he readily paffeth
y the offences done by others,he forgives orhers,he
reafons with himfelf, What am I^ that L fhould
think k fo great a matter for me to be ofFendod>
that hath hnned fo much againft God as I have
done ? Who am I> to tak^ f6 much upon me agaifjft
iny Brother that hat|i offended, when I deferve to
be roaring and yelling in Hell ? I that havefo ma-
ny talents forgiven mc. Why fhould not 1 forgive
to othors ? And then for giving unto others, he con-
fiders> ' Who bath made rfoe inference betweennae
and others ? Why is it that I fhould be able to cive,
andriot tohaveneedof others? Why fhouidmy
Hroch6r be in fuch a poor condition and I have fucn
accomodations ? An humble heart* loves fuch .rea-
f dning, hath his bowels ye^h towards the ne^efCties
I of his Brethren, wbcreas^a jproud Spir'tthmk^ all is
for himfelf,S^&^r^w6 my breads mdmyfiejh, andmy
^eerthat Ibarvi provided for my Sern/anis ? ( faitn
'ti/ibal ) but anhumble heart thii^ all that he hach ,
U mercy> and therefore gives to others. That
which makfes men and 'women ftahd lo miicli
•*m
•mmm
■%
^rQperties ©/ Humility
I
Uponic, that they will not forgive wroi^, aad
jroakes them fo mercileCs , cow^i^dls others in mi- '
ifery, ic is from the pi4eof their Splits ; an humble
ihearc, is a hearc ceader and melt Jng towards others.
Seventhly : And then the laft that I fhall name i;
this : That an humble heart is not needlefsly lingu-
lar from others y abundance of pride appears in fin-
gularity : there is a rtn;;Ularity tha( is of neceflicyj
that i$5 we muft do our Duty/ what C6ofcience re* •
quires in Duty towards -God^ though none in the ;
world {hould do the like : So we fhould be ling^lary
What Jingular thing do yon? but I fay^ an humble
heart is not needleily fmgular from ottn^rs, and char
you have in ^(7/71. I2«i6. it is a notable Scripture for
this, fBe of the fame mind one tawardf anoAer^ mind
not birthing/ 9 but condefcend to men of lowefiau*
Now the words I confefs as they are in your Books
do not feem to hold forth that 1 bring ic for, yet if
it be exanlined as the learned know in the originall
ii^is thus iw^T^y\imo\ So \t is tranflated^ Go the
^altie way with thofe thatareofalow eftace, go
I on in the fame way together with them. Do noc
go in a fingular way by your felves, there is the
danger of Pride, for men to go in the way of thoie
that are not meauj^ they will go on in c|ie way o£
chofe that have credit and efteem in che world, chey
will not be fmgular from them, here is che Pride of
Angularity for men CO be fingular from poor. God-
ly, Gracious People, thou Prof efleft thy felf robe |
a CItriftian, and thou canft comply with men chac }
[are foil ofPomp,ao[d Glory of the world, and wile ;
HOC be fiogular from the.il : biic^ thou wile be lingo-
liar from thofe thac are mean. Godly and gracioits *
.fouls, chac isPrtde, we mult go on m che wav with '
I thoie that are moft Godly ,anamoft Holy^ana moft
draciou^ Kow there is a ^eac deal o^ride in fii^ ^
' mlarirvJ
.mm * fmtttmmt^^utmm*^
in rejI^B of others.
imlaricy, in going in waies from chera that are Holyr.
8c Godly in matter of chingf that aremdiflwcnt^nd
you your felres acknowledg it, and yet you muft
hive a peculiar Garb bv your felves. as fome hkv^'a
fingular tone of fpecen, and an aAefted gato^ and
ftrange kind of faftion, and a fullen kind of way of
keeping what they have had heretofore many
ycers, though there be no body elft have the fame
thing! yet wey think it i$ feuciiHlkyj when indeed
there is a fuUenneft of Spirit, and a proqd fmgula-
rity in it, and wilfulnefs, when they wil go in a dif-.
fercnc way, even from the way of Godly, Holy,!
and Gracious Chriftians, and would have fomwhatj
peculiar to themJTelves. For any man to afFed fin-:
gularity, in things wherein ho may lawfully fuit
himfelf with others, this is Pride wherever it is, and 1
cfpecially thofe that are Godly, they fhould fuit 1
themfelves with others wherein they can, becaufe
there is fomething wherein their Confciente wil<
not give them leave to ftiit with wbers, being bound
in Confcience, they have not tteat liberty that o-
ther men have to do this or that, to go this way or
that way that other men can do, orgom for their
own ends : that which they apprehend to be accor*
ding to the Rule, they iftuft go on to the utmoft iti
cveiy thing, whatever men do that they live af
mongft> but now becaufe in Ipme things thou art
bound up^ having a tender Confcience, that you
mtoftgoaccordiagtothe^Rule, therefore it (hould
be thy wifdom in all things wherain thou canft conr
defc^nd, and fuit thy fWf with other men lawfully;,
to do it, becaufe hereby thou Ihalt cohvince the
world that when thou doft differ from them^it isnot
out of proud finglarity, but out of Confcicnce,they
I will think thatifthoucouldeflin thy Conlcience
^fuit with them thduwouldeft, becaufe in all things
wherein thoucanft thou fu^teft with them, and m-
mn^
5S(5
7%e ExcelUttty 0/ Humlity.
{
deedcbofe thac are Chriftlaos, (houIdtQas much as
they can be ^ervancs co every one, cbac isj yeild co
evej:y.(>ne,fmdfult chemf^ives wich every one, upon
chis groun4, fhac they may by this convince ai che
world cbai; where chey are <uiFw're(ic from ocher
meu^ k isnoc out of hox^randpride, buc meerly
ouc of obedience C9 Jefu8 Chi^ift« Thus you have
Xeen the beh^vicH: of animoobl^^^K^ wxeference
CO 6od, in reference -co ^fflfejUj 4n4ta reference
u> ocher mea. ^
AP. tJXXIX-
Ijf^teMcelkncyofVtimUit} in ^rtem particulars
If Qo4 pri\t^ if* 2. It if a cmtvinch^ Q raa
j# % itvrewalkfvorthy of tbe Qo^L ♦ Ir tr j
an^i4emf of ek^ioiu 5^ ^Betttrtbim. &acriA
7. It » ^tryei htdtU 8. Jr *r fit for great Ser- \
nncer. $• 1th A^prnatnent of i^U<^ races. 10. /t>
p^'^ewf 4U Qracef* xi« It mak^s all T)mks |
an4Ci^^ffesmf%e. i%. Itmdkfstheitfe comfor-\
takle. 13- ItifmojiufefMtofffveQodtbeQUhi
i> #/r/7^ WW Conif^imit* j
' i
THe excellency of this Grace of Humiky, J>ar?i
i^/w<?,. for I am m^l{and Lovply in b^an. Th:s
Grace is above aU Gc^cei, nexc tp Fakh it|
felf, and mighcily eiieoUed id Scripture^ and ic is !
proper indeed coCbriftianicy , if y cu read i n F hy lo- .
fophersrhacfpeakofn^otal vermes, youihall find
bigbcon.raendacion$of fuftice, Vertue> and the .
like, and I^tde or nocking faid of Humilfcy^ No^
iciscbeChriftiauciuc counts Huniilicy r^havc ^
— ^ — ^MkakaaKa«V
The BxctUensy ofJiumiiky* ^y
Excellent in ic, ic is Chrift thai is cpnw f rojn the
Bofom of his father ima the worlei,co &t ^ example
and a pattern to hold forth the excellency and glo*
ry ef this Gracebefore the world, and that was one
Rcafon why Chrift came into the world, Namely>
to hold forth the Glory, and excellency of his I
Grace : Humility may lay but little of its own
praifc,' God takes caxe for the Glory of ic, ic will
dkcover ic £elf by the fragcancy of ic fclf ^ as violets
difcovcr themfelves by the fweetnefs of tthcni>
chough they be covered with Leaves, fo the excel-
lency of humility will difcover ic felf.by its fweet-
nefs^ and no man or Woman needs to take care for
the difcov«?ry of its excellency, and therefore it is
abundant foUy for a man or woman to be proud of
cheir humility, or to fljyew themfe Wes humble that
others nay uke notice of ir^ and fo commend them
foric, buc true bumijity fbews forth it felf, andic
muft not be forced but ier it alone^ and let k appear
ill it iclf in a ftenuine way, and its excellency of its
felf wil b€ btft difcovtrcd. Let us fcecbe.) where-
ja the true excellency of a Lowly heart appears^
that we may beinLove with this Grace-
Firft, There is* no grace ia Scripture that God
f peaks iiiore honorably of, that i he Lord hath a
I more honorable efteem of. In O^ro-i;. 16. 19. Se^
jr^hac tbeTeftimoiry of God Is of an h«a:bk fp'rit,
^etUf it »tabc of Ofi ht4mble fpirit voithtbe lovely ^^
\ ffjMi to difpids ti?eSpoik vpifh phe proude.^ Here is
' Cods Te&mony>here is two fortes of people com-
I f)aredane wif h another, the hiimblc fpiirc, and he
( chatdivides the Spoile with the proude, there is na
I sime wherein the heart of man is moic lifted ujp,
I th^i when a nun hach overcome his e^icmy, and is
* triumphing and dividing the fpoil, Oh, New his
^-fpicit is above. Now ( lakh God) you poor crea-j
\ ^ cures. '
j88
f
77^6 Excelleniy of Humility.
tutes, when you can gee yiftorjr, and make a prey
(of your enemies, then your hearts are lifted up, and
you think fuch a man harh a brave conqueft over hb
enemy, and now he is triumphing. Well, faicb
God, ther* is a poor humble contrite heart that che
world takes no notice of, and 1 count ic bectecfoc
, one to be of an Vumble Spirit with the Lowty^ than
\to dimde the Spoil rvih the proud* Take men in
their greateft ;ollity, and height, and gl(Nry, and
luftrc, that ever men were ia the world, yet the
poor humble. Lowly fpirited men, are more glo*
rious in mine Eyes, IcountapoorScul, a Child, a
Servant, that hath gotten into a hole, humbling
their Souls before me, J look upon thefe at a more
glorious oV)t6t for me to behold, than great Akx-
cmdery and C^far, and the greateft conqueror lo
the world. We cal the proud happy, but the
Lord cals the humble happy. Ana io in Jp. 66.
That Famous place, The Lord that dwdi on bi£b^
be lool{/ on him that k of an bumble and cotitriteffitity
As if there were ho objeftfortheEyeofGodto
feed upon, to be pleafed withal but the humble
fpirit, whereas the proud he looks afor off upon
them, Vfalm. i j 8. 6. T/^/<gb the Lord h% hM^yet be
bath refpeU unto the hot»ly^ but tbe proud he\n&weA
afar ofy The humble he looks upon % as if God
Ihouldfay, there 5$ nothmg in all the world that
is wt rth my looking u;^ on but an humble fpiriryea,
and God loves to be neer to them, in VJoL 34* if.
The Lord if nigh unto them that are of a broken hearty
and fafueth fuch a$ be of a contrite Spirit, He loves to
be neer one that is of an humble fpirit. Yea, «iid
j he loves to dwel with them. In ifcii. 57* x 5* ^I*"»
\fiiithtbehi^:fand lofty one y that itaabite^ eternity^
vcfbofe name if holy, I dwel in the bi^J and boly pUte^ 1
^ith bim alfo that if of a contrite at^n bwnhkfpi- i
•j rit^ God lifts up himfelfr and feuttflwice, firil cJur
>!
7 he Excellency of Humility. 589
he is high and lofcy in hiaafelf^ and then thac he
dwels in the high and lofcy place, andyet^ faith
he^ Idwel in an humble fpiric^ ic maybe anhum^
ble fpicic is fuch a one as proud men fcorn cheir
company» cand|OC indure cheir company. Well,
but God loves to dwel in the Houfe where thou art,
let it be never £0 poor a cottage, he loves to dwel
there, God hath but two Houl^ s^ he hath the higli-
eft Heavens, and the loweft heart, thofe are^he
two Houfes God dwels in, the Heavens above, and
I the heart that is low, and the lower the heart is^.
the more the Lord loves to dwel there.
Secondly, The excellency of an humble fpiric
appears in this, that ic is a grace that moft convinc-
eth men, even a proud^man fees a luftre of humility
in others, one proud man hates another proud man,,
whereas one humble man loves another humble
man, hcmiilicy is that that ^latres in the Eyes of
thofe that are contrary to it, a proud man, if he
fees one humble is mightily convinced of the excel*
lellncyofiti thofe are the Chriftians that live con*
vincingly^ which manifeft the lowlinefs of their
hearts and humility in their carriage.
«
Thicdly, And further. It is that ^ace likewiCe
whereby one walks worthy of the Gofpel, yott
may add this if you will to the former, and in that
it is convincing* In ^hef. 4. i, a. Ifbereforetbepri--
foner of the Lord^ befeeA yau^ lijOtjou wdU{worAy
ofthevoeatim wberefPitbyou are caUed, svitb aUlow^
Hnsfi and ^eek^efiy When Lowlinefs of heart ap'*
pears inyour De.neanor and Carriage thus, hereis^
walking now worthy of the vocation to whichyou
are called.
Fourthly^ Yeaand&rcher, It is an evidence of
IGod^ eternal eleftiouj and asiiereChrift ^yne$;
I LowImeU ^
Tlbe Excellency tfJPJMmHay. |
iLowlinefsandMeekoefs cogerhcr^ fo in Scripture
they are ;oy ned in this, in walking worcliy of your
callings and a note of yew ele Aion, So in Cohf, 3.
I z. Vut on therefor ej as the HSkU of Qod, ^Holy and
helowdy ^oix^elfofmercids^'^indn^fi, buwblm^xof
mindy It is an Argument that God hath fee his hean
upon thee from al eternity, if he bath given thee a
Lowly heart.
Fifthly, And further. Humility iia Grace thac
is beyond all kind of Sacrifices acceptable to G€>dt
in ^al. 5 1. The Sacrifices cfQodare a hrokgnffirh^
But'Che place efp^cially that I would fix chis udod,
it is that in ^ic.6.6. and fo 6n,There is the queltioD
asked^ WhevepptthflMil 1 come bdfore AeLordJmd teir
my fclf before thefngb QodiShal Icomi b^orebim vritb
burnt offeriwTy and Calves ofayear Old f Will Ae
Lordbepkafidtpithtboufandfof%unS9 Or »ithta
thoufand of <^iwrs ofOyl .^ Shall Igine my firft bom
faiF my TraT^rejjiohf ihefruiteofn^Vody fortbefiM
of my Soul ? Here was greac things, flial I do all
this ? ^ We ace willing to do all this^^ Mark, verfe, 8. \
He ba^ (hewed Aee^ O man, vpbat is good^ and [
vabat dam the Lord require of ihee^ butto do jufUjy |
and to Loye ^ercy^ and to tvaU^ hunAly vmb tbf ;
Qod ? Here is a Scripture that juftifies what we faid |
before, thac an humble man is of a tender heart > ^
but now I note ic only for this, chac when they
feem to pr omife fuch great things to God^ that rhey
would ofier if they were able thoufands of Rams,
and ten thoufand Rivers of Oyl, thac they would j
give the fhiite of their body for the tin of their :
Souly iaithGod) all this is nothing to me in cooi*]
parifon of your walking humbly before me, walkj
liumbly before God, and this is more to God, then
if you were able ro fhew your refpeAs unto him in
o^ing thoufands of Rams, or tea thoufand RU
vers of Oy 1; oc give the fruite^of yotor body for the
fin
•'"' ' ^1 I I I I I 1 1 ii»««pvqp
Thi ExceRengi tf HumUiy.
JSii oJyi^r Soul. You that are poor peoplb^ yoij
are hot* able to give miichto Go^^^ vou^^kiak^ Oh^
if IWert^bletotlQ maeh f ervice «yr Gddv id do
great things fot-Gtod as ethers ^k;'^\!kst an rtccijll
lent thing were it ? But I hat^e ftoching ^ Well,- but
carift choti walk hUrtbljr feefdte the^tbi^?' Iti^
mor* then -if thpii cduloeft givflf Kin^^om^-iflit^
God, ahd rtier^ote a gf eat excettertcy JrtmfeaPs- 4h
this Grace of Hmiiility, -^ ^.i^vi ..'rf: , : -J
Sixchty, Andthen^Umiiicy ir}^^ maiii ingtedi^
cut to the prevalcncy in prayer, €fod hakh a' f peckil
Eye tathe^Huttrilit^ of^he^SWitffeekiflgofhl/h
in fi^^ypi^ ^ ttii^f gi^y ' Vtnj divers Scriptures for
that, Ui 2 Qhron.yi 14. ifmyfevpUfwhiS are cattei
by my ndntty fhal humble thenfehef, dnA fee^jny^ace^
andpray^ It^ilheartheinfaithi^od* An^ to again
ivf^aU 9. i^. fHeforgsnethftdttbeetypfih&VHmble^
If an humble man try j ' Oh; it take* decj^iirtpt^on
In tl^elitart of God, it wAknot go* cut of hi* mind
fat a lon^ rime together, a? you know fome things
that atelpbken chat take the heart; 'ire boc eafily
forgotten, a« when you cgme to a Sermon> if y 6u
hear fqimtbin^ that r( fpoken that ifakes the hedr<^ it
will abid^ ivjchy du,' it will in6r eafily be fbj^gtftfenj
fohcre,' he 'will not forger the cry of the humble^
as if he Ihould fay, Oh^ the cry of the humble "dotl^
fo cake my heart, thati can- ot forget it, it may b^
fpmjTinies levheti you go abrtrad, and hear^chc ^ciiei
of fb|ne tfeifcftftble '|)'eoWe, • Vou *cannoc Torgbt i?.
you fiy,© pid thinks in the ifighr, an^ whitfevi^r-t tlijc
abiut, Lhearthe try otfuch a otic, 'there is the cri
of fuch a poor creannre hi mine Earsy fo fa^h Gtja
59a
IhtEaScettencf ofHumtStf
nembk^ Hedochnocinftance in any ochnqmii-
ficaticw kuc tbit hamblea do not iorgec cbe Uiiaible»
cbe Loi?d^ he can pais by King^ and P/inces^ asd
freacoftes^ but be wUl mc foiqECC cbe Humble. As
remember char Fameitt Mr- Voxy that Vr ore rhe
book oCMarcyrsj when ajpcor Woman came ro b^
of him bis Stayers^ weft faich he^ I maty fbrgec
Kin^s^md PsiDces, bur I hope I ihall never £or^
an humble^ broken Soul^ this is Gods refped to
chehtunbk. And then in ^aL lo. 17* LffrdtfjaM
bafibeardHfed^eofthebunMey dM>u wilt pr^att
ibeir beart^ Aou vrik incline tbine^Sar to bear^ An
hvrble heart, if he ha?e bur a dpfire, prefemly
God hears it v Mark, rbou haft heard thedefireoiF
the humbie, be doth not iky^ thou ball beard the
Prayer of rfaehumble, but thou haft heard tbedt*
lire of the humble, the very defire of an htmUe
Soul cries aloud in God% Ears. And therefore £by
the wiit^> of all things in the world take bed of
wroi^'ng chofe that are humble^ uke heed of doing
wrong to one that bath a Lowly heart>if fiichaoae
that hath a broken heart go^s and makes his moan
10 Godf woe ttmo rhee, for no ay takes iuchm^K
ly inijprefrion in Gods heart, as cne cry of the fansi-
ble, i^it be twenty years afier be will not fbrgec h,
fuch i| > humble Soul came and made k% monna*
gainft fuchaMan or Woman, and I remendmr it ^
and therefore ia thefe times, when ye cal foe Pin-
yerj andcheCburcbrCals for Frayer^ and our own
nece/Tny calls for Prayer, wehad need be of hum-
}j(\e fyif'fts, for this is a maine ingredient for the
JprevaiencyofPrayer, and therefore tbepis
cellency m the Grtce of huntflity.
Seventhly, Further, an huoAIe bean it a nyctf
heart, no man or woman knowa their own ficsntl
|ut tho£c cfaa£ ace humble, choS canft aoc lu^v I
TktExciUmcj9fI!hui&tj* ^p^
Ithineownhearccillthou bceil bumble. Tfaerei<
[maiiy afraid Lefttheyfliouldbedeceived, iheyoy
out, Omy heart' is decekful, and I may deceive
myfelfandpeinfliiaclaft, wouldeft thou prevent
chii) wouldeftchauoocbedecetvedin chemaccers
^ofetecaity, and chy eternal cAace f Thea be very
Lowly and humble, and then thou viU know chy
heacEi tbeccafonwhyall*Hi|wcritBrgoaway wjcb
a focmal proSeffion, anddonocknowcfaeif hearts,
andh^vetalfiieblieatcheboctoBn, it is froin the
pcide of theic own hearts, becaufe their hearts ace
notbcolwof aadaceaoc humble, therefore mark
vhat God faith in Dwr. 8. a. 5«ith God to his peo-
ple there when he would brine them into the wilr
dCFBcfs, „^jid ^ou JbaU remoAeralAe weoftvhuh
demuff. What was it foe } Vor to humbly tiiee, and
fnnie^KtdndkpotPvpbatvMtinAinel^Mrt. Whe-
ther thou wotUdeft keep bis c
BO> all this was to huooDle the
and to know wji3 c was in thy hea d
know what was in their heart bti k-
ly hue he would have them knoi ir
heart,andhowwouldfaedott} ] i,
and proving them, God humblt ig
cbeir eflates Low, aadthaycoa: i>
iUi their hearts tbeiebyi O I meo that did ^ofpeic
in outward things, now ip.thefe times God bath
caken their «!ftates from tkem, and they come co
Imow more whacts in their own heirt»then before,
add irrtbis God doch tecompenoe chetc loft o£
£ftate^ that thnr come to know their own hearts
nore, Satth an bmible foul, trae^ have loft much
iofmineeftate, but ycc withal i have come thereby
cakaowmoreofnuneownheatttbep everltUdbtf-
[fort:.thdiIargue&omthele0ectQihegreaceir, if
«btli>ofiQSQ£araUt^ eftate wiUtcy oae, thcDceiv
I U h h k . rainlv.
i^ H »i
594
The Extetlei^ ^fMmm,
i
cainljr, the hnmbling of the heart will try one Hioce,
that is the excellency <ii an hiunble hearty ic is a
tryed hesrc, the Loid oiay df uft hich a Soul, let
God let them about what bt will, io do or fufteri an
humble heart is fit fox it. . .
*
Eightly^ And then* the next thing is chisj an
humble heart is fit to be iniployed ia great Servkes,!
in any great thing for Godl^ no man ' or wonlan n io \
fit to be iiUploved in greac things asL xhofo that are '
humbley Godnim£el£didainorfe:glorioii^ work in
\m low eftate, then in his higheftate^ the work of
Redemption is a more gtocioas work, then the
work ot creation^^ and in wbac a low eiiface was the
lordjefin Cbriit in redeeming the wbrld } . Chrift |
in dying/ and in being maideaiijurre, kidhiulitr^*|
deemes thtf wor Id, andChiift never dia from all
eternity' greater things chen when he was made a
Icurfe for matis fm, as he wisaGod, Though be
( th0UgfjPit^ no. jobbery te be equal witb ^ody M ia
ViUip. %4 fH be entfhed hinffe^of the word ir, and be-
cdnie ebedkM knto the death of f^e C rofi, I £ay , there
is "t^^tt thing done by God there in thiat lov
eftate^^t heiil ever was done from all eternity before^ '
And as Goddoch ^lieater things in his loweftace,'
thenf itt his bi|^Ir)^ftaae^ fo ic t9.witb.ln1n aUb» faej
doth gre*e^ chiigsmiiii U^w eilac€( then when he is
raijf^dhigb, Andfaenceitisefaat thofe gteac infkm-
mencs chat Qdd^«lfed for his honar«were kepc km |
low, as tAbrahoMy^ wandered up and down a <
Icn^ time^i^nd hiifr was i hi oryed, and Inonbkd f '
An^ fo y^ephj and^iMe/^ ahat\€Eod intended xo 1
do ftich great shingr by, atid foal the worthies of .
God, that God ibade choice inftruments for hs \
Glory, They nmft firft be low. And Vaul^ thar wu *
The choiceft ii^ftrunlent: that ever Godiisd; nesc ro \
<^ift^ ^hovMowiWastno I ift t>13/i <q» s jk He ob
L .'" * - '* i» I •W.I
"*«» -*• ••
^^ttftssft^
^eeldeci Of %ifi&^# A hadfirvtd the Lordwub
aUbumiUty cfmmi% and mtb many Hears and lemr
^{tenc: Oic jb^s.^lory. Iq Tt. C6^<.L2« 9* You have a
iKKabk ^i[|9trrffiOQ o£ Vaul tox: tha pu4>&£e| the
latrei: paiic ofciid verfe^ ^oj^ jf/^jr tbertfore vpU 1
xaMr ^ry m mint itifirmitkf, that tht papier of
\Cbrifl may re^ upon me^ therefore I takg peafure in
infianiticf> in teptoadbeSi in mceffimi^ in perfscu^
,ti(ntf in di^ejfef fat Cbrifiifakp^ for- uthen lam v^eak
ihen. am I prongs Vastl coukl Glory in hid iofiravicie&.
and he (peaks of his iofirmides chat he would cak<
pleafureiu^o repcoacfaes^pcrfecacioM^diftrefles foi
Chiiftsiakp^ hue now Mack, thefe two expreilioiK
chat follow upba ctiir>fiiA, Tboi^po^^er of GhirH
pfon ^aut when he was brooghc into a low eftace
andwbm.be couldhttmbly fubtuic hiAifelf f6 fcir u
(he hando£ Gt^y a» 10 K/oy ce in hit iiifirmuies
<P.imidoitld|ie¥crdoiachogreakic4iii}g»<>fa^ God a
^l0n...ADkivKfaca>agaiu., S^^f^^Whetili^^iA,
'^iKn\amlfhangtf^ Oh^fimhiticy kdiac ihch^mak^
librSoal fitfoc any Scrvite iot <S4d, though h»mbl
wtucu aisy lieiiid! f ora wliile, aa< be M it were imde
; ch«liauhds for it^iyet cec»aifil%^^6<kitin€eiid9 gtea
ahiMS '£i»iJ'hBmbifr Heartiy >M4lt^hat4)e^ddtft fki
llow^ tte<vriac4fer7iifotii:fc€(i&»htfMkfM#f lifldlfia(k
chcm iDftrmatiencs of fais Glory kv a aiore fpe<!fi
nnmnffi:^ bucjacoDTiOime x>t ocha^^rery huniBle foe
AiiLbea gLorioust hiftrumer^ of eh^pti^iiifeandhc
jiac at CEm^ c1» wt may boliiny .i AfnH^. Yon N^i
fay^they may live oblcurely and die^- ^ I gttint i
buc then God hach another time to make cl^m gl<
[ua» iiiftr^meiits ol his pnu^dsi^ttereafte^, and 1
ibrw fottkhioxCelf la (»lory Ci|)6n tfacm corecor
pdBX» what Gdory libey^wef e WiltiAg^ co deny*he
if»«trrin0 rnrrh* will nf f^n^ Ninj-Hl
■■■■niMiHw
The ExctSmji^ MmHJUt^f
I Niat U/ : Furc h er , H imuLicy bach this excellen-
cy in ic>Thac ic is c^ic that pucs aa oraameQC upoa ai I
Gtat:es> ici^as ic were the Uiftre, Beaucy^ and Or*
namenc^che Varniihy Nay chac is coo mean a Fhrafe^
it is che Glory and crue Beauty of every Grace in a
maiu I remembec Cbrifoftome hach fuch an expsef-
fionas thisj WbateweranumdoA priAotn Vgimlitf^
though be fi)Ouldpi^rl{^Wiraclefy bewerehutata dead
^$gi Lee a, man do BeverXomucb, yecchereisno
Beauty in whac he doch where there is no humility,
biic HuoaiUcypucs an Ornament and Beaucy upon
allGraces* Ihac place is known in i IW. $. s« we
have often had occafion co make u£e of ic, ^ do-
tbedn^iibVumilityj I have told you fomcimes, die
nropriery of the word fignifies, the drelGng with
Biboonsi fine beautiful Ornamencs, 9e€totbedmim
Vbimilityyit is the beaucifiil ornament of a Chriftiai ^
and of al the Graces of a Chr iftian^ k racs off Grace>
and every aftion wich a Grace, as i may fo fay,
Aod chac f ome think co be the meaning at the Fro^
n^ife (hat we fhall fneak unto afcerwods. In 1 9Vf.
$• $• Qodrefi^bweVroMdandriMlh Qrace to the
VmMe. Ic is crue» ( as we ihail ihew afterwards )
chac God gives Grisce, chat is, che Graces of his
Spirit bwchereisafiirtherfenGeinit, God gjivesa
Gr^eto .(bati God puts a. Beaucy and Omament
upon the Hufubk^.mrHumilicy doth fo beautifie
aChriftian, that whatever cbey do chey do it inch
at Grace> chere is no Chriftian cnat doth things wkh
fuch a^Grace as che Humbiej and k is that that dot
adorn all Graces, dumilky Graceth *aU Grace
whacfeeiver.
..Tenchly : And then it is chat that prelenres all
Graces coo, and fo foine calce che word chere to
comefromaword^hatiignifies a knot, becatifie k
xi^% all Graces^ as k wore^ wich faft knots cogecber,
as!
7he Exeelkwy 9f Humility ^
a« I find fodie Interprerers carry che wordj k unires^
andkiucs, andftrengchens all Graces^ ^^wl walked
iu\i:)bly wich God^ walked conftandy with bim^,
whacever felt but^ ic did noc hinder chein f rom fer-
vmg God» As in ;;4S/ 20, the place I named bef ore^
when he caliedcogecher the felders (rf Ephefus ac
▼erie is^ vheacl^ were come^ he fseaks to chem
tbiiss £emai;^ti3te L^HYt'mitt^d^^ tffmindianA
wi^numytears andtemptationrt^lincbbefeUmeby the
fyi^ijhwait^tbeyev^fj whatever cempcacions did
befall fPjiet, yet he was able to go through chem^
for he fesvedthe Lord with all Hitmility,^ it is the
proud fwollen heart that is the backiHding hearc^
&c cheimmble heart is the heart that keeps con-
ftant withvGod* icpreferves aU the Graces of the
SpirkofGod'mvigor, and in ftreagrh^ uniting of
ihent together^ and uniting the Soul to the Fountain
of all Grace^ if tsthepreiervativeof allGcaoe.
./ \
Ele!venftfafy r And agaio, HtunHky itir that that
BiAkes all Duties and all Afftidtions to be eafie,
therefore this follows that I ihall fpeah to after- .
MvdsrLejtTiafmtMidbehmly uibsart, and then
]^yyoahJt.tc4^andmjVM^^^ kisaneafie
idling for a fQda to do any . thhig that God fet^ hiia
laboutif he-be once btimMe^ ch re is no difficulty
ciLc a. nun^ finds iir the iervice of God buc ir is;
: through j^rideof heart*. And fo there ir an^ eafe ini
;aJilAfli&ionsia being humble, (bar thatyetldis you;
(know canbear oppoucion without a»y great noi(e^,
tiodeedtbetaillCeiMrs are broken, wirh* itiinds^ but^
ytktt poor ihnd>s below they do not fuffer £0 much^.
bpi chefe-two' wtUfoU more ieafonably in whe& we
come to ibew how humility gives qitiet amdrreA^ uih^
etheSoul..
r
I Tvd£6bl}r r Ag/dot, Tbese isaoching ttUucmakes
the.
The Excellency (^Humility.
\c life of a man and woman more joyful^ and more '.
>mforta ble, than Humility : You think che proud j
ave the jolly lives,and the comfoaable livcs^ No, ;
uc the humble have moil comforcableoefs, becaufe-1
makes them to prize the ieaft mercy* Cfcri- \
ifiome^ upon 4/48/- 7. hadi.tbis exprellioEi. ^one }
tithbe^li^vefo^comfortably at the bumble, andbegivcs ;
lie. reafonfor it, ^icai^ftthe kajltbingl^^enjoyes^be
its fucb a pricd up&n\tba mercy y and therefore re-
jyceth in ity you. ikali obferve ic, came to a poor
iodly Family, and yoa hear nothing buc blelfing
nd praifing of Gods mercy^ and wondring acGods
Qercyv you that have greacHoutes^ randgreat Ta-
bles, fur aiihed^ you are wr^giingatid fn^ling Bt
his and the other thing, but aa humble heart is
>raihngandbleffingGodfor hs mercy and enjoy
noreof the mercies of Gods that chey have than-
rou do in all your abundance. If a man have his
lelhfwollcn, he will not be able to bear it, but it
vilibevmightytbublefometorhim: So when the
leartisfwoUen it will bring trouble to thee, but
this likewife will come more 6illy in, when we
:ometo fpeakofthe Promife,.! vcnilginfe you refi.
Sue now there is only one thing more for opening
he excellency ofthisGrac^, and chac is^the ma- j
ly gracious Promifes in Scripture that are made to -
lumble hearts, as now to name a few, TbatQodwiU
Xiiide thz humble in their way^i^\•7,$.g.\ confefs y ouc
Books have it^eei^^and £0 1 made ufe of it :n opening \
Meeknefs, but the word in the fiefrremis, Humble^'
and you may take it both waiei^ and tbetefore in
Vrov. 1 1. 2. you have an excellenc Scrtiiture there*
With the Lowly tJjere k IVifdom^ No man or woonn '
hath that Wifdom for the guiding aaJ governing oi .
their waies, as the Lowly v^ Proud men will run on
upon cheir own heads rafhly, becaufethey be con*
cei ted of their ; own waies, linx^:' the Lowly wilt
mtn.
The Excellency of Humility,
f99
examin, and wait, and fufpeftthemfelves, they vil
try andexamin their uaics, and go in an hiunbl 7
way. With the Lotvly there k IVtfdom. Oh 1 inrj!,^
what Labyrinths, ftraits, aedextreniiticsj do prouS
people hurry themielves, but now the Lowly the
have the guidance of the Spirit of God carrvirJ
them on in their way, and therefore they can q\acf
their hearts, and liften to know what the mind «p
God is. And another Proraife is, IbatGodwiUrl
im>e the *tlumb!t, the humble is ready to be trod iinl
revive the bumble. And another is thac in <Peto. tn,
vptUgi've Qraetto the *Humbie. And thac fame Pro-
mifetbat vou have^in Vrcv-i. Jf^ai be mUgiw
grace to the Lowly. Thou wouldeft have more G^«I
^ f i!!/-*'? ^"^^ the Graces of Gods Spirit) y^
w^uldfamiiave more Grace to fubdue your corr\m!
lions. Are you thankful for what you have > X
humble heart will take notice of every iittle it hath
Sewaicupon God for more.Makeufe of this PromiliT
trOeLord,! have not fuch Grace as I would have,buc'
I have my heart fubdued to this condition, then
here is the Promife, The Lord wJUjrive Grae* t\^
^Oimble. And then there is the fflf?Sf|«lw
tion,in'Pr(W. 15. 33- andltf^jb. 23. ,2. Thofetbatdn
mojt abafe tbemfelvef, fhatt be mofi exalted by God
ItwasanAnfwcrthata Phylofopher gave to oh^
that asked him. What Go/did iS^Heaf en? he^ve*
chM Anfwer, He is beating down the Proud an^
lifting up the Humble, that is the thing that he S
doing in Heaven •, and therefore chofefn Scripture
that have been lowed, you fee how aft erwards rnH
hathcxalted them. tiumbTe your felve/ ttttder^
mi^nyhandof Qod, andhefljaU exalt you in Ze
time, mi<Pet, 5. 6. fpeafcng there of Humilitv,
there IS but one word in the Greek there for due
[ tune, x«»«V, the opportunity of time God will
M>J.
■^ob
7h Excellency of fittmitity
I
e^talt you when a fie opporrun'cy comes. And chcn
chcre i$ che Promife of lafecy allo'co the humble^ m
,Jvb 22. 2p. God makes A Promife there to keep choie
ithac are humble in a fafe condition, whatever dan-
ger is abroad, the Lord will prefervc theod, Ifhm
mcnard c^ft Aovcnh then tboujhakfay there k a liftif^
ups and heP)aU(an}e the bumble Verfon^ rheLordwii
ifave rhe humble Perfon in time of trouble, *He fioB
[find mcrey frrom Qod in troublefom timer. And lo in
Zeph. 3* 1 2. 1 vpittalf? Uan>e in the midfi of tbee^ oJt
affi&^d and pear ^ople^nd tf^e^Jbal truft in the name
oJtIjfeLordj icisfpoke of the times of Capciviey,
and great misery, that People fhould be in eimes of
uouble.
Yea, All outward needfull things is promiiied CO
i^e humble, m (Pro^.22.4. (By humility and the fear
of the Lord k ^dhex^nd Vonorj and L^e. You wil
fay. Humble people (maybe) are poor» but the;
have more afibrance of K\ches than any in cbe
world have^ the/ have Gods bond for Riches, boc
AiJtlevecto be undierftoOd with che condition cf
cheCrofs, eter underftbod fo, as may be ufeftiU
for the enriching of their Souls, God hath pronuCed
CO enrich their outward eftaces. You think by
the pride of your hearts, and your buflelingin tbc
V<M^^9 y ou may gee much, but by walking hum-
bly with God, you may cxpeCt more bleffing i^on
your eftate than from any thing in che wojrld.
But now that which is the ma!n Ftomtfe <tf alL ii.
I
Lopoly in heart and you fiaU find refi for yoMr Samiry \
and there are no People in the world that faa^e fo '
muchseft in their hearts^ fuch fatisfa&ion ia tbeir!
Souls, as thofe that are of humble hearts^ there is a *
great deal of difc^et in the world and men couk!
M^hMi^rthtfhai
Jhe Excellency o/Hum'Jity. 6di
phinTtac4:hey cannot liye.at cfUtet, a^fid chey havif
uordlatallintheir Spirics, kiio\v> chat is froai
that proud Spirit of chine ch.iC chere is no reft in thy
bones and Spirit, but if God come once to work
this Gi^ace of humility in thy Soul, thou wilt find!
reft uato thy Soul in all thy waies, thou wile walk
with fuch a quiet, and contented Spirit, that.noxie:
in chc world walks with. Would not any of yoii
have this Promife fulii led in fuch croublefome
times as this, when there is no reft in any thing in
the world? Here is that Scripture that will fhew
that chough you cannot have reft in any thing in
the world, yet you fliall have reft in your Souls, it.
was in the former verfe> when Chrift did invite
poor laden Sinners to come to bimy I ppiO^heyou r^,
there is the reft of the Gofpel that comes to thfc foul
by Jefus Chrift, I do not intend to look back ta
thofe things, all that I intend in this Promifc is, to
ih^wyouhowHtxniility brings reft unto the Soul
(I have (hewed before how Mceknefs brings reft un*
to the Soul, ) and then we fhall come to the words
following, the eafinef s of the Yoke of Jefus Chrift
CO thofe that arc thus lowly as Chrift would have
chem to be.
Thirteenthly : Humility is an excellenC Graces
next unto that Grace that the Saipnire makes to be
^he condition of the new Covenant, Faith it is thac
Grace that is moil ufefiil and neceffary to give God
the Gflpry of the new Covenant, and that upon this
ground: For God though ffc did intend Salvation
ro f otfie wretched and unworthy Creatures, yet he
hatb fo wrought in his Wifdom, that he will fave
[tfteni in fl^ch * way as he fhall hav? ^\\ the. Glory,
gnd th? pea ture mallbe d^bafcd .a« much as can
e^ We.cannpc think how ap infinite Wifdome
coUlA find out a wajr to fave mankind , and
I
1 i i a rh;ir i -J
•«**■
.Mm^
t^
602
The Excellency of Htmili^*
1
chac id a way of Coveaanc coo, to fave loft man ia a
way of a Covenant^ wherein man that is faired
(hould be debaied, audche nair.e of God fo mitfli
houof ed as chac wa/ is diac God harh done in the
Covenant of Grace, for it is this* God will lave
rhem in the way of a Covenant^ a Covenant you vil
fay^ that is foaiwhac> it |s true, God will require
ibmwbatof manintheCovenant^^lbutyec m chac
manner, as man is as much debafed as poiEbly caa
be, for the condition is fo> as man muft be empcied
of al, be nothing in himfelf , he muft go wholly out I
of himfelffor a principle of life> yea, andwhen he^
hath it,he muft live npon that that is out of hiaifetf,
for fo a Chriftian muu do, not only go firft in Jdiis
Chrift for a principle of life there, but this prioc^ik 1
of life muft depend upon Chrifl^ it cannot be with;
man now as it was with ^Adam, God gave ^4dam
Grace and he was to live upon that .ftock, buc tkoje
we liave grace from Chrift^and we cannoc live upon
that ftocK but we muft ftill live upon him^ ftill up*
on the life that is in him : So chat man is the moft
emptied, and debafed, in that wav thac God harh
appointed to fave Inmfcy, he mu(c deny hiuifelf in '
the greateft manner that a Creature can be vat co. I
We chink this is a great deal of feif denial]^ for a]
man to be willing c6 be mean in the world, and co
fuiFer much in fhe world for Chrifi, it is a great
deal of felf deniall I cpnfefs : but when the Soul
goes to Chrift in the way of Faith, in the Covenant
of Grace, there is the greateft felf deniall of all,
for there a man doth noc 'onlv deny his outward
comforts here for the prefent, nut he denies hit ova
Eighceoufnefs, his own a^ilities> his own gift^ yea,
and afterwards when he comes co hav? Gtacet, be
denies them coo, and wholly goes out of iumiCelf
for juftiiicacion, and reconciliation wich God, and
all thofe things thac are excellent in cheir own aa* .
lI
itm^mmmt m » m
The ExceHeng of Humility. ^03
Wt, bedorb look upon at Drofs and Dung in compi-
rifonofwhathefifldsin Jefus Cbrift^ fo tbac Faicbis^
tbat chat carries with it as great afelfdenialas wecao
conceive t Creature is capable of in this world.
Faith, makei one like Cbrift in that refpeftJ
Cbriftt though be was glorious, yet he did emptjr
biinfclf5 Faicfa makes one empty ones felf of
all that is goods and therefore of all Graces, humility
is the moft fnbfervient and helpful to Faitb» and pride
is the greateft enemy to Faiib, and efpecially pride in
cbofetbingi that a man counts bis greateft excellency,
Ibmc men indeed have a pride in their Cloatbs^ and
others in their Eftates, thefe are but poor thio^, bu
when a man comes 10 have Ipride in his Duties, and I
f races, this is the pride of heart that is an enemy to
aith) And therefore that place is very obfernable, in
the Prophecy of'^abal^ck^^ How hvingby Faithj and
pride are oppofed to one Anotbtr. In^Jtabak^ickif 2.4^
^Aold bk Soul wbkb h lifted up k not upri^t in htm^
hut the juft JhaU live by bk VaiW, This Text will fer ve
both for this I now bring it for, and to confirme another
things that Ifpake of even npW| thuis, how bnmtlity
preferves Grace; and keeps men and women from beln||
Apoftates, It is apparent here, (aith he, heboid hut
Saul vriricb k lifted up k not upright^ in time of trouble
He will fal off, ^uttbejufiJh^liwbyhkValtb, II
ft all one, where there is no pride> there is humility,
where the heart is emptyed of pride, there the heart is
fit to beleeve, and that is the Reafon why many pooi(
Seals are fo long under the Spirit of bondagt, becaufe
0od wobid be weakening the pride of their hearts* Yo9
cfaink that a poor Soul that hath horror and trouble of
coofcience bath little pride in him, one that is ready to
AtipM^ and to conclude of it felf that it fliall go to HelU
if tbac Soul pioude ) Certainly, there is a great deal of
pride in it then, you will fay, how will that appear thai
«cis pride? Becaufe it would fiun find ionwhat in it felf
rflumftit/ brinp refi to the Sotii
CHAP. CXXX.
'Hutnility bring f ^efi unto the Soul in %i^B <P4^-.
I tioilars,^ !• It nfentures upon natbing^^or^it
' fees i^ods call- \, f. The 'H^ of^^ii^?^ k , toper, ,
^?€n their Condition, j. ^e k never di^appaift^ ;
fed in the World. . 4. Be would have Qoii ba^e
pisQlory. 5. Itfreetbfromoppofitiont.ormak^
MhtbeVe^rtycildtoit. • 6. U maizes the Veart
. rijoyceintbeyp'ropertyofothBrst,.^. hi$under
many promtfifj ^Q., ^l Crowes ar^ final to an
^HumbleVeart^
BUtoowane^ofQCtoopcotbcproBijre, andtbeo vyd
itliQft chie 9M iomly mH^ttsI n^gi^e %m %t^. Now
I llitt Qoc Of cd CO open cbe Reft chat a Cbriftiani heart
batb cbac comes to Cbriftj cbac bach been done at large
in cbe former yerfej Come unto me ^ ye that are
k^eary and beavy Ladeny and t witi gwyou ^efi^
Tbe^fore here I (ball only (hew, hpw.^Bmilicy, ai^'
(Lowlioefs of bearr gives ^j2 unto the S^l^ Tbere ic,
I coofeisj a gr ear correfpondency betweea tbofe twa
Graces^ and therefore I (hal fpeak tbe left now of the
^eft of tbe SoqI i|i bomility, becaufe there isagr|(»t
F^iottyL herweeii (his and Meekneft, : npw one that. ^
wly in' brarrmuft vt^tAk l^veit Kelt.
' • : ... *
. Fhft, Becaffe i|iicb a one dar^r not veqeore upon any
tbibg before be feof Gods cat^ a bold fpiric will ventare
bpon any thing when be bath oioc 6oas,caL and there
beiVlieiar'with troablejt but now a Lowly Spirit tbinks
-- ' ■ I ■ ' I - I I J
Hitmilitf hrings ^fl t^thf Swi
— - ' - - - - - ' I I * I «■ ^ - hi III ■ ^a^- — ~-
Thirdtyj Anocber ching in cHe Lowliuefs of heart
cbac dorh bring quiet nefs/ andfaartr-arftmryirirbit)
it this : One chac is Lowly in heap, hath never a^y
difapu^inrm^ms •jiithe yrdrldj • norhiiK t* naore'
tr6ttDlef6me,^ antf difqtitetinjg to' ^ mfcijp ^Hc thcrt
difiippo|n.tmedr,4ioW one that isXowiy^u'Qc^r^ j te
expe^snpgreatmaccers in this worlds and ttier'e^^ *
fore heeannoc bei iQudt (tiiappqiuted inainy^rhing^ *
chac befab, and f o'he is qidk ryou^rfaaejislv^^re^c
p tots aitd^efign^ iA font hcads^M<( mak^^cb&rft^ ^
0f great chip^^ in the world^^ cherei^rH f^Ho^ '' .
maily Crofiet ehac wil difapptriiityoix,' IndhoW do f ,
chey difdpitec you/ youmayaccbuiikofftth^kVoy- -^
agey and^hen it is loft, ho^r iinh!iiet4ireypfr?t'
Wherc4» bWj* that is loycly^inUeiffty'he ii^^uict, I '
and goes^n in obedience ta God, itiidihttc isthacy^
he lopks CO moft, cogo on. in bis calling in obedi- [ '
cnce CO God/ and leaves the iflTue cb^Q6di(and chere^
fore if there be any thing coming in, -he receives ip!
chankEiilly, bqcaufe heis moft unvrirt^yj* if i>e lip j.
croffed he is not mucli tl^£&nrpoWted» ' bcoa .
lobto&rriohighthfe^/;,' V "^ 'J' * " 1'
Fourthly, An humble heai'c^miift nttdslifing i
'Reft, becaiue this"is the guil[eand6iuneof it, it]
w€>uld*ive God p6 'hiki hls'cWfyliis ow;ii waV^^ '
a^ this 6ftfe-prirtdpie,^^l0H,"WH^^^
quiet, tod Reft would )tl br rug' cd 4 raa^s ftiritt]
That Godfltould have liis Glory, we a^llyeild to\
I chac^ I but tbdc God fliouldbe glorifiedihhi^a^m ' *
way; this is hard,- nti^i let rtiis ind^hei other fial ciuc, 1
I I iuty^t^ fitWs^lbwjl^ heartfiPtt'iif firGodlbould ;
havehy ^Id^l Whf AV^-fte pl(^ftt
fore he is not troubled.
Fifthly, Humility brings a great deal of quiet,
becaufe It frej^th Jis from oppofition, cr if it come,
— / ~- -«^^-^ Kkkk it
id
BumtlitjMmW
\
— I n " ' — 1 ■ ^ » ■ ■ ■ * ■ — ■*■■■ ■,■■ *~ — ^ - -- - -.— I - m -' I fc
it makes'jiis yei Jilt 9i c hie oppi»fiticm> icf j;?cth us from j
opppfition'o^ men^ for loJtpIdA^au inthexjpc*^
he^c y^ld? to. k, and wheq therif. is a yeUding ia
time, ofoppofic ion, whcnabluftring wind comc^ '
yefi^fchct^ be a:yeil^gf.oit, k dof Ij «o gr wWc,
an^fio'tfee heart tLiC;,Yeil^ 9J?P<>fi^iQ? k haih
quiefandR^^.-; 1: J ::ov/ M^r- ^vw,: •..
Sixthly^ Huiwjity.;^i;ip^ :Ofiquia,
.^bei»ufcitro?|jicc? ^fxe^oycelucEe proipexicy of o-j
of men injthe wot][d;ia, uiar ochef ai^jje alM>vf tiem>!
noV.art h«mJ)le.j>eart^J?l^ff^^^^ any are
above ir. ,-..: ;,r^. •• . ••',• ^ -r^..- .- • - ^
Seye^chly^'jJVn^humb^ heart is under a great ma-
ny pf promiiea, ^nd tl^fi:^ muft needs be Keftand
quWtodiat^c^ j... t
becduie he isfraalm ftrtowrv^Eyeijj^^c^oMlingta,
what proportion a man bears to his own Eye, fo.
his croffes are, if hl^ GrolTes be fflreat in his own eye,. '
ihen they, are g?ej(c i^^^ t^^ oin^, .,and ^herefof c {
you account yoij£aWAftj^ ^yi>u account j
yciv/atltti!^^ iiiyoi^'o^^ if you
were f ma\ an your pwu fcyes ,y ou wottdd rounc your
afl^ldions l^malfer, ,B^*t yti cani^pf ppeaclie parct-
cularj of thefc, exigpt >YCgQ fur^er in cjie opciiing
of the (;3race <>pincfu^i)^i and^ciierf f«t *f|$ ever you
woiilcLHave l^eft and qiuec in tKek (yfo^tf^fojiie and
reliefs times, labor for^uQible au^quiei: fpkks.
♦ •
CHAP.
^A
u - i ^m4Umu Mmmty t.
1.1 -I ." , J y \ r. .■'. :-l
A
CHAP; CXXXf;
*.
/ ^
'Eicbortation t&hiimfkytf^hfiys'f^
' r ^ tr. t ^^ liifc^^ to ^i ihe ^B^ellmcf of ^it.
' i. tomhnm ike Soul of itf etnpHneft. : ^. get
tfjel(howkdgofgdiL 4. Of^Chrifi. s.Ofour
N
Pw then ,we |COihe to clie l]Xe and Apjj^Iicacioiij
fpme time mMit be fpent m Ij^aiung about
99^:494 ^^^ ^^ ^9W che,(^ft^<uce between being
fms^&^i . a^d 'hiw6|«dfr.mapy^^^^^ humbfed by
jl^ii^^Bij t^rp^ghclow^ oc^y;Te]irpr tormentedi
boc cheir hearts are noc humble^ there is '^ gfeat
4caL o^ d^eroncfi between . Humiliation an<^ Hu*
flWltfjr^ tocllhal Hefef;t^j; ayi fwfp«*^le point
(jf^t^j^b^vdiediat aiiotber c|nie> .Ccrtamly God hath
#uid8\m^jj»y Vpepjpfc biufl^kd, ai^d^yet not
fmnorb^in tf>eir Spirvf* ., ^ \ ,,^ \ , ^Z . j V .
^Ai^ tlben 'asiother ufe may Ve> to bumbla bttc
Soujf fpcthe^wantof I^imility^ and inde^fl thitcr is
ago^ ]yf[^miliation>,Ci6>e,hu9i^.Kf^^ o|
hpijiiVtfJ tOT^/l^uqabUd, for pijurMd^i^ an^irga-
n^Hij,^^ of buniiliiy as j^^
Ifhacfpeiver, and^ercaintyi if40i^\jAfeo.i^a,ck;»ina
■^
I •'• - -^-^
1
ill ■ i I 11 i H^
€10
[ III r lj j fc I \ V{ i \ ■ i I n I l|» ' J i ^ ' *
ExhortattM t9 HmiKuUtf,
>•
this Mouthy and ii^y^ Lord/ have mercy ujpoa ae,
how have Ifatl^d ii) chc behavior i>f mylpiricta-
vcardsGod, mylHf, ahdofhersJ Lord, mybcartj
hach tlot aiif<veV^i Wthad tlia'thach been f pokcn in ;
the word, the cruch is, the beft of us ail have caufe I
CO be humbli^db^ore God bi^caii^) chey. are noc|
bumble as they diight. To be proud* of bearr, one
compares ic co aa Onion, rhac If you pill o^* oae'
pare of it, there Is ftnochi$rpilafref wards, piilolF.
tha£ «nd there is another mWiH a;id anpcher, andj
another cii you come to the end; Xo whien there is |
fome« pride, take. a|F otxtr ajptd undei: that pride |
there lies more, take off that, and under ir there 1
lies more, and take off that, and under ic lies more, |
coptinuaUy mor^ and more jpride thejre lies in thr|
heaift o^^eh, ahd Women/ >nd that tean mnd vo-;
man that thinks the)' have not proud hearts , I dare
c))aiU6nge them, ia th^ Name ot 6od,that they haw
prouajbearts, A^'ytrf^nfaithV 1 7(>b^^^
if vac (ay We ' ha4^ 'ndt ffti/ t&e ti*,^ft> if wt fay we
have not pride^. ijt ts'i(n wHleht Atgttmcni ^e Lic,^
and |t i^ an eyideiit Argument we have pride. R^ide '
is like the Gaif iri^ht, /the iitft that is put on, and
the laft tha t is pu^ off, ' and it is tkac that the heart
fticks mpie: in' th^ ahy thing elfey and therefore;
Chrlfi falch of his D^eiptes that wete famnbkd,'
they deny ed al for Chrift, \ and yet mark what,
Chrlfit faith craeerningthem, In^ntftfc. i& There
they mquifed, t(phBfl)dmd be grutefUnibe ^f^^bm
cflieaven. Jefifi tal^f a lime Chiid^ andpsis tam m
the midfi ^ them, and faitb^ ^efHy,' Verify^ I fay
untd'ydu^ except yt l^&cowvened. mi hea>memliide\
Cbildpen^ yefijal not erifer into IN %p^dmi of Vea- ;
n^erii NoSiCr; iirere not they become at little Chil-,
dteii ? , Had ttot they Immiftty } They were graci- .
ous, 'abdgodly^ X fut this iicnieo^oDe ok is
gracious^ and humblej he bath a ^eac deal of pride I
ftil.
Exhortaim to Humility. 6ii
J ii;i^ and he bad need, be converreds and become .
aslktleCbildreayio be humbled more and more«
Ic is ao excellent fcame of Spiiic that we read of in
tVi%(^idby he had an humble spirit^ and yec lifted
Up m^ride) yec mark what the Text I'aich^ in
■ 2Cbron» j2« as* Z6» ^otpoitbjiandin^ Hezekiah
humhlnA bimfalffor the Vride ofbh blurts it is faidin
j ver. 35, ^/^t Hezekiah rendrtdnot according to the
benefit done to bimjfdr bit heart rr of lifted up^^oi^ich*
^ilauding^ir^eJlf^^nmb/ed bimfelf for tbt Vride of
bh heart. Ic i^true, the beft of aU b^ve Pride ii>
cljeiribearcs : Buc can you fay, I have humbled my
iclf for the Pride* of niy heart? that you arc ;ea-
lous of your own hearts ? You are afraid of
the,]^ride'of your heart'$^and you watch over your
hearty cJMII upO|i the Rt& ftirr ing of your heatc, y^u
'labor cdllteep it down, that ypniindyopr heart
bumbled for your I^ride } if you have this, yoO have
chac char ai^Hypocr ite hath not the leaft of^either to
be jlealouSfOver his heart, or to keep down his heartJ
or.to watch oyer his bearr^r to obferve the ftirrings^
^iFhist^arc: An Hypocrite hath uoc the leaft of
cliis. "^ow.if you und c^ perhaps you find temp"-
ration prevails with you to commit a great fiin, for
chac you are bumble i and to negl^^ your Duty,
for tioLt y^u are hiimbte, I but ai^e you bumbled for
tbe JBride of y^r own hearts f.wben you* can
charjg^ your Sbuts for the Pride of your hearts be^
cvffiicn ^od and your Soul,when you caa fea]:ch ybur
bearc, and find it out, and ^o^ lament it in the bit»
c£i:pei$ of ; your hearty this is a good fign. Perhaps
tfirben cherpride of your heart breaks out, and ihames
you before men, for that you are humbled^ but
ii^b^^you can be humbled for the iirft ftirring o£|
/oujc hear^ towards pride, htf e is a fi^ of Humili-
:y .' , But i^is I (hall noc ftand upon, becAufe i Willi
uiIki^ occafion to handle tfaii fin, ' akd^e w rhe f oul*l
. ncfti J
' ' - il 1 ^ I > 1 T — r -m-^^»mm-wrm ^Oi^iA
■■-'■■■■ ■ ** U ,.■. > > f m-
Exhortation tor Immlllty.
emple to tempt the^, and tempt thee efpccial-
r ?o Pride. , If G,Qdirt\plpy you ?i^ aay great jCer-
ce,thenyou have need of riumility, ic was.the be-
inning of Chrifts pub lick work of his Miniftry
lat Che Devillc^mcto tempt him, thent^he Devill
rll»upon him : So If God imploy a maa i;^ pub lick j,
iryice. Oh ! then the Devii will jfa,\l ypqn YimA
id tempt htm moft of all th^n, 1 ^cR>f«n^er Lft^ 1
•eofjvhe^GQd began CO. workups hipb apdM
[)p^aj<d CO <land«p in wiincfiing jf<?r Godj it >wa?
ie fpecial Prayer of hiS| Qh, t ha t.Gftd: would de*
i^ej me from JPride^aodchofe chat God impieties in
ibiickM!:oiksiiid»«d;o pjayipr thi^UX^Jofljcak^
[^^njoffirom any ferviGfj:be:hia,df)?c4.hf,y^ nay^|i
iffiility r ben-^ and fo-; ijuigbt. i^A^ce-in a l,^indsof
Liugs,^ that; Httmil^cy! muft have an ingjrcdienma
iciii, :\ remember ©eif/wrd hath fuGh,arve>^prefl[iqn^
%Mmi^it1b)fc^9c»^^ M9rie;ai?y, tlnqg y^M 49,
>.ac:a^mpa»fy«Hy-thingyou4o>; apd.i(^i«tp fDik>w
ly t iiuig yoi* do4aif oife.all is fpoik4 ;
Afld^^bi^ WQifWk)ffico<i^^ c^oncK
wqe »U of,yKHitp:beemHive9f..do whgcy Wf ^o, y Olj,
i^t-Mc W^aHldP aU wh;^f'you(a»,,,yoii (hall AW^r
uu^ CO Mve ai^y^glTP^t p^FC$;you c^RUpt have ffe^t
(iacesdo wh^t y ou can> but it is poiliiblcfor )|ou ta
>mci t)o, b^lttte^Wft Vj>U wouW thmKiP a^r^af qaaC;
r>^ yP9 tHaf itje -weiik^ ifpPCcp»lAfeewypij hpw
[>u ihould come to.b^yiq]cwelle«j)iyscR^giic$,^nemo-
rjkt\^9 \]^\ & yowthata^epi 194 (iQj[>eiictx &.emv
:Acm che^ltcc.v^e^e.y QU rrtfje^^coij^^bpve psherH
OwGod win not grant, you tbfie qfeiiits, jtuthcre
QHn^ihew you how y^wwi oisimqjp! Jbe ,a« hitmbk
j'OTy.fHWi r and t hpc h ^1 much^j, i^^6^^ g^ve. jo^
^ ■■*<
6 1 6 UtNim tt^et Mmiiity^
things wiU be:gMie) Wliac is become of all chegrcac
Ipompynd exi^rellenry of chc wwld, when dearM
comes^ wRtt M^tfic rfiflfcr^tti^ I)«¥r4!en cae thac was J
IpOwahitcMctMptiblfi). a^ one tbaewa^richaod^
bMiixraBl^T Beafetynatk^ all 6^eii, the Gk>ry ofi
Che' worldj^itf^li ftWay, atydthe^iofhe olof ic,«M4
r^'thiiigher^iifblitaifletlfaii^grafstbac wicheseAj
by Idoknfifgitpobail thefe eMog^ tHat puiF up rbe
Jietttt^Vebttcmt Wiii4> ifCbtf MM^ thing to nUkej
t^ louHWuftlei - ; ^ • I
Burt&fc jteiiitMi^ i^ th« icMntf €r^ before os^
iaad Cfarift before Vs, and ^he rt^t ifl^pffwding
^ ^ olaihHifS'^ Aefeifreth^ three pk'indpall things
thiktiE^liitip* fdd( che'LbySne&of ttie hcatt.
: J. ThcMowledgor^od, and.rRe fetcing God
before m, hi |irinq|palthiiiqg to naak^ us humble,
.youkno^^oi^ricSfrafs^rith him> in ^rov. 30. and
[xitthtf^iR^, T^^ Hhiel and UeaU
I19i^eoMtodthrin)fatamg of t4ib to yoa ac anoeher
mi€ib^^ Surely^ 1 am
mare Mim ^dA AhH irinfti and have net the trndtr-
landing &f a huin^ Oh ! how k>w Ww be m his own
eyes when he h«dtn deal with jGod, tlie ikhc of
Gddistbafthit^^n^bferb^ ttibfechkn any ching
tethe^ Worm ' Ahd to ^^ of >e^; that famoiu
pikci ili Jotj^^i ih'A'^ea had made himlelf
known to fob at T^rfe -^ ,4. 1 bav^ beard df ibet by tbe
bearing i^tteeat^y lakh hei M now mine eyefeeth tbee^
fk>bereft>reliMc^^7nyfef^aii4rtpntfindiifi and ajbes.
What an humble lieah", i^dla breike& heaft hid
he y I fet a¥waiei^G6dl)(i^e ik^^^ Aiid folksy wbea
he had the vilion of G6d, and thi Sera]^hitos ery ^
ly^VohyVolyy ibe wbol earth kfiiU of tby QUry, tv^
tamejiwYihtJoMuridmey hecoHfebehadjeen QcJL
Thus al the ServaiJts of God that did cobrerie moA
with God» were very kmble; Jeftit^ thrift bimieii
4
•^f"
■ I < ** iiin
^am4a.^%m^ty. 6if
cfaac had i lotw:l7^bevc, be .(to&ve^ing ixmch
Iwkh <2rod, au4 Kaoyiring io madi oCchc divine
juturei having (itch ]ncef:eft iahim, checeiore chere
was nerec ftich an example of a Lowly Spirit as
^Cbrifts example ii{aS, whenas .we come tx) know^
God> the infinice diftance that is her ween God and
as^ thcAwhacis iiU the excellencies in che world
when cboiLComefrco know .the infinice exeelkiiqr
of God) What tsfthegUmerlngs.of a:Glo^wotm
when we cottictco fee aU the Glory x}£ Heaven }
'••■.-'•*
\ Md then alfo^ we cosie tb fee the infinite denen-
dance w^e have tq^on 6od» \t .w$mder uotco lee nien
in the. world thai: do nbc knoW God^ to ^hiive M)d
andpcefirnijptuouB Spirict, ahd.fee-ii^n that 4iave
iiLnowledg, fcbac thty are; liusivblb^ chough the others
iiave cheir fpkics l^edud ih.vaiiicy: Bur for thefonl
"-""erechadaniiflghcofGod^ icisa wonder that
a S0iyiibottldhafeiny:?£]fingofsplric^^^
fidfiiU height Dispirit ibouldbe 4n:tAa& Soul that
knows What an iimnitie God ' it hach- tW deafl wicli.
Oh^coHvorfenuich with God, 4m^ th^ ^ou wHl
^ve huttbk Ssai1s> thatiUMil that ntver ^oes from
Duty but hath much co;lverfe.wich Gody that Soul
isi^cvthmifble, AtL^BenrntAi^SA^ ij^fdi^^^^^
fiMmmpla$bifMihiBi I art^ thee ^M^jn^mrheart
vfbeik^cam m thjipt^mie^ How an tiyoo^i:ite eon^
itrfeohaoc wkbGod, youthat QHiverfe with mehk
y Qu^woiiht behighec ttum your Neighbors,* and live
better than your Neighbors^ O / this is (he fr nic of
jciMvttfevtithjiteinii buDq«wittifc «umifiry comes
Aram ewYttfidwhkQod^rtifoilhitigliaththa^ fexcel<*
lc*cy in ic^as chat. which c6rtiaSJifi:«rti< coAverfine
t#ith/G«d,^ «d u^ ^Ikt: of 4Hr excclltacy!
rltspheGold liiesfaiaioiiu]^oiftyoii^ t^l^er attr^ya
iri^^ftfaiindite tou,t»it^cutefcgai«li^^eom^ froifi cohC
T »" LI 11* 2 iri»f*finA
Means Wget Hkkility.
.YorfingwichGadand ch6 (ighc t>f hisexcelleiuy.
: A', Another is firomithe right- kmy^rledg of Jefiis
Cbiift> i^'\ibihc^Learnhfmejfo^4dmkneei\avd lorn-
^kyinbearti There i^fidfuch meaHs of Humility, as
converling much .with Chrlft; for there was never
{uch an example of Humility a^Chrilt, and k was
one of Gods ends to feud his Sod for an example ia^
co.che world, to honor this Gt^ce of Ibimilicyj andj
t hor^For ethey that know Ckrift<mtKhi «ndtfae way
of Salvation, jcannoLbuchaiw empty bcarts. b isa
fpeech of jiujiin; faich he^^ may he thou wik be aflya-
me A fQ imitate an bunibk man; pith ainem h bumble
to ma^inm thypanem^ >lhou ^ini^ tbate iuc/S nwe
excflkkf/Mfb^ttbanlnm'c i^' Ink He' tMaOMmed to
,ynkat^anh94mble(jiodi' Dbb)it coniideriiow wil-
ling Qif^iftwias to hahre^thatiGtoiy add excellency
9f his tQ jbe^lipfed and darknedror fo many yeers,
though hie wa^ .one chat the Angels adored, and be
might hav^ letioiff thacGlory tohavefiUed all the
\v^q1 wor.}4^jand We m4de the #orld aftomflbed
wic;h his](.iiArie9, yet te was-contentrfor thirty two
or thirty^hcee'ycers together to gey up and down in
the workf ^s. a roan ^^iwont forov' and comelinefe,
r to-be defp if cd, contemned) andfpit upon. If yon
ha^vealirde^XceUencyfc .youBiew it pndeacly, in
.Cloa^i^y ii^^Spcecfa^ and the Hke^ Chrift ftewes
yoiiby this wh^pvaiiity thisis^ whit an cxo^ency
^andfSlory w^ucK>nhim>'iaqd yet he was up aad
; down in the ^orld wUboiit form and comlinefs.
,. Afii i^hen vre look upon Chrxft : QiniSder thv
\ >he was aoF only fauitii>levim( humble for w^ ro fr-j
^ tisiie for thy fin^ withMft which thoit muft bate I
goneto Hejil pcernafUy i to bt htmUe for thy fin> i
niere lierthe nowcr aUd efficacy of Chrifb exam- >
plfip in CEri^t^.^xampSe^ebou ieeft what. a mean
f|ung.,ahy ottc^jirard exosllenf;^ of the Wttld i%
. r
.daMBi*>
Meani-tQget Humiliiy. 6ig
What did he care for any outward excellency ?
When they would have made biiii a Knig^ he cared
notior it \ lookup higher, God hath made itian-
kind for higher things than thete below, I that had 1
the (Uvine nature hypoftacicallyjoyned to the hu-l
mane nature, 1 that was on6 that God intended co\
makeufeof ia^Hltkt greateft purpofesthat ever he did
In tte -world,! did nbt enjipy the worldj had no ho-
nor in the world, I had no honor nor efteem among
!nien^ 1 hact no riches jAo hole co hide my head, and
yet I have that that hath more excellency than all
the things in the worlds and therefore. Children of
men you may fee by this, that Gpd intends humane
iiarure for higher tbih« t4ian thefe be^ow; and
therefore tc {hould.bucbblethee Cihattfae^onofGod
ih6uld be f o low j and thou fo lifted up*
And for this exanaple, take t hi? one th ing that is
ofgreratufe co fcelp us tp lowlineft of hearts Do
tjut conftder the wayof God towards Jqfli^ Ghtiil,
aid how Jefus Chrift fubmittcd himlelf unto the
yray of God towards hinci, as in this one thing efpr
<rt^.3i*. >«^M^dTn'ahi^^ mitch of his
6l6ry> thep prrfcacly '|tfu^ Chrfft was Coiitenc to-
iieiww^ to c'ortiedown/ 'Ahd:I will give ybu ano-
chet *thar i^ ^s^fampus ar this, and that is in the
t^^>fi^4t^nc^thdt.yda tieard lately opened tO'
^oa.ift 5*^1*1 i7^Thete hit felory was let fonhMk
f^edid^ifie liif flk Siin^ und it eame thr^^ bk
yii)fment^ a grte^t de^il <>f Glpry appeared; but now
ahdsf^y ^preffently»upon this Jcfusi Chrift is not Kf- \
rfedn^;''btic be^h^'to/ialk of^^$k^Su^rings, souil
B^g; ch^!heMulf Ue, andiOifl^i:, iiid fall: m^
inh hittids^ of ineni df 'imners^ fbe cw ice this,
\
■ ' '■■■ ' " ' " ' %> ' ' ' ' ' ■rV •!' '*
6^ Meanrtogitldmmktym
\h^vt^ afpoidy he cotHe/ t0 them at ^ y. vcsfr^
4Lndfatdj arifeandbfnot^raid, fOadwhcB they bad
lift^duj} their, ^jes, ti?ey fm no man but Jefm mik
and as he came dsipn from the ^ornitaiOf J^ka char
gedtbem frying, telibeVifiontono man.ulibeS&nof
man be rifen again from the dead^jOfidbii Dtfdflet
Xaiik^ him faying^ why then jay theScr^es that Eltas
mujlfirfl come / ; lie fp^^ks of his I)eac)i, and thqr
wpndredyrhy ^a$mJi^^rjtcome,Jepif.^rfwtnd
at the LI* verfcj Andfaidunu> ihem^ Elijs iraM
p9all . firfi come « and reftore all things^ Sirt
I fay unto you, wat^]i%%iicpme already, ondAey
kjievp him not, but hafve done' unto him vobat&Bvcr
tbey'Ufted, li^ife thai alfo[ the Son efman figjfkrof
ofthem^ oi ti^ejf did to Elias/jp tbeSonofMnmifuuL
fiifferoftbem^ Tliey wil deal with nie as cfaey did
with him^ preleqdjr he calks with his. difciplcs of
his IjifFermgSx ^e Son of man muA ptiffjar. And
fiffthei: ^tverfe> Z2. n4ndwhUe^yab$defnGzlilDt
fefi$e\faid unto them the Son of manjhall bo hotr^ytd
tntp the bands of merh and they fi>alklUbi$i^, Ptcfcoi^
\y yoH fipd cbe diiCcoiirfe of Clxrift was abow bh
16^ cbDdicjoa after any glory puf upon hims you,
wjienyou havV^xlllo'^yputvpon yoii» andeod
hach lifced^ YQ^up more dien yqur brechren» yoo
calk of thac^ aad iWe uponchac^ hue Clirift wacn
he bad tieen crtns/iguced, he calked of hisiuffe-
tiAgs, andifiHredidtutlcnowwhar Chrift is, and
1 his (ujferiogs^ thac inch a one be^lg^£o high, ycc wm
' brought falbv^ it wtyiud m^ke us co b^ fuiadde^
Bur now compare/ this / with .rliac vou have
^IttarK* i4i* /And chere you fliall fina>. that irb_
Chrift was ih an Agonyi and wjien be w^s in croid>le
; ] pf Spirit^ chenmius Agony, in the Garden 'wJm& the
^A hand of his Father was upon kis ffvk %ho«4Elid
■ ' ■ <^ '
UJI. -^
M4»i to^et HiimUity 61 1
<«tii(eeri!ymtbfapfliPecer, 4»d James, andiohn.ofut
kegmtobe f&re atfunfedi and to hennery beavys ar^
faathunwihemj; my Soul it exceeding fbfrowful unto
VeoAh Now the rhiog I would note from. hence is
rhi^ the Reafon why Chrift would caMfc only tho£e
three that hadfeen him in his glory to feefaimiafa*s
Agony kwat> becanfe they were the fitreftof all
tbofe chat iaw Chrijl in his Glory to fee him m lUs
Agony, tfaeyw^mild make the hmxdcqi this more
t Mn any. If the othet diCriples had feen him only
in his Agooy , andnoc in his Glor y » they mi^ have
been offended, to have feen their mafter io when
be came to die to be fd .ana|pd9 they xnighc £iy,
(Lord, if this hrweliavetnaRdfoloniT unto, chat
now when becomes to die he £weats bloody Ibuc
tbele that iaw him iabis Glcnry, they wouldracher
think, Oh« How willing fhould we ne to fufFer for
iefiis Chrift^. rhat he that is foglorioii) as wefaw
im but theothfcr day> now we fee him inivcha
cafe V if ^odfliQQlid al^r our docdition, and bring
us ncrerCo low; we have caufe 10 humble our felves
becaufelie )vas i^o Low : And that he might prepare
theit hearts alfo rofuffer, for y^me/waschefirft
of the Apoftles that iuffered for him, Ste^uen indeed
fayfisDedWfore, but c^ the Ap6ftles Jximex was the
iirfh tad Vetefy you know v/hat hie was to Cuffcr^.
and 7^^ he was the be loved difci^let and one til
ma homble Spirits and of a lot ing fpiric> therefore
be was t Aen in, now che fight of chef e two together
m fpeeial means tahelp the humility of thefpi*
af ckii^e three Difeiples that chey law hjmin
ia ^lor^r and Agoay : And io foi us to meditate
BrftoO'bi^Glocy, and.then of Uisj^dition.tiihis ^
A^ony> ic is a mjghcy. meaaa to humble ou^
fpi •
ET
JM4e^ t9get
es
3
I
(o^iftbfiy^
wo*
1
ivoi ttiink ftocy craft: in G^,> tml hiave J'aich inf
4ady ^«it wiien ttrnprntl^tt ebiM's, tfato they ^nd'
Cudi diftnift and fiKrh Ik^jftg UMrbublawftUi mtttii
to help theiirfelves ; Thus you rauft fee what you
;arel^ all 'ordinary way ^ 1 dp ooc Iay» chac a roan
ihcmlfl jildg his i:ondiclo& or kis heart £6r any par-
ticular; but whac he is in an ordinary way, asthus : \
yoti may know yxmhav^ a ficoward Spirit^ if yoa
jarefrowatd in an ordinary way. When a cempra-
udacomtiy quinay il^^iir ybu afe iv»cleatt and-ffcn-
luall; chough yoh 4r e Hoc tmoleAH)^ and dridfnfe^very
' weei^bQC wiima cemptpirk^'comei'ia an ordinary
way, 3Kid>wfaeh a leliiptaf ic^cbol* k.ycu ftilupon
itec wi^idi if fivtl, .«tidicife vSbt cbe aou^e ti your
ifirit,!;bucyou£ay^!iti^rlie^eiig»fr
land we are alliinberf^ >afldyiMl^iifi'p4f^ Jc bvdr^ fo :
Take cheie two Confideracions with you: Fir(t, If
xiaxAsL all x^rdinary wtty^ 9«^btih tert^^tioQ cpmaa
you fiiifl your brar c ci^kto j An^ SdeomfRr^ If ehac
you can pafs over a; fin wifboK^ ati^trbwle m 5M«
rit, Ifay dttni mk^tufim tt§er »f ^^rttotjtvion,
thacyQuaseisrhi)fighcdeG^;aHdlM>c'^e ybu
arein fome goodmood^aoiJl)AMiieg«^fifc; but e^f e
tische oiifeand che^aiOK f>fyeiil^hearc^ tfiattbac
^dodi ifPpiiAB '^ben,. Wcto- y^a «>t9}e/iRriie trt yobr
icemptacion Chen y ou^oUld^^tlMplkli^^^
aifdyiaiiteoqUlfay^atbQr^iaiiM^^^
!makes roe fee chac corrupcion I never frkr-bef^.e'
IsndOfoi: howrdoch chi# rribobl^yourthrif Vbii
fTcnt ycmrxpn^Kiahixf »i»i]6|^ tRfetf you-are
to judgof ly odr lebtea^ i «<»raiivg^^ ^baty ouiW d
you, if chere be noc an alterttikr/' aiM if %*«*' muS
^ coroe CO judg of cheroielves this way, Oh ! whac a-
(^ Meam U^H thfJimM^ 9fwir /elves
bundancc of iikli^ and vilrneOi^ imdlmaccer. is cliere.
Ichac men ma)r ^onk^ co.Mnpw chcm£ehcsby» tfaatj
Ithey may loach cbeaifplves ia their oi^n eyes foe
lever } Oh 1. ic is a wonder chac:ve flioukl.have any
high thoaghrsof our £eWes at all^ iiphen we conii-
der what we.areiu.our CeWes. .
^-
• .« t
^ o 1 ♦ •
CXXXIL
Six^cayiStofftih.il'^ Gen ftder what once «w^
tpere. a^ WhatvQ^nngjnhafveheeH* j* What\
it cofi. QoA to i bring w$ oat. of ti^at condition^ j
4,*^J^7ats»earep^ $. U^ative should be if Qod^
p)OHt^kave^s aU9kl^ our\feheSm* e^^ln.prbat
'/, cafe pre jfyatLc^rtdnljiHw
!'•
. .T
Flrfi:^: Confider wh^ ye were once^ I fpeak cd
tho£e chac are beft of all .of the Difciples of
Ghr ift confider .what pnoeiy ou wereV
'Secondly : . What youaiifihciiave been*
Thirdly.: -What great coft Qod.was ac in. brin-'
gmg you out of chat, condition. .
Fourthly :. What nowyoaare.*
Fifthly ;.W-hatyQuwouIdbe if God ibould b«
lea ve you a^liccleco: your ielves.
. Sixthljr : In what^cafe ye aliened day ihall cer^
tainlyhem,^ • ' . : ^ • ; • .
Thefe are the Heads to meditate upon to know
your own vilenefs^ and fo to humble your felvef
Defore God^thefe are the meditations that may Xcrrc
to prick the bladders of t Fride, aadbeat dovatbe
heart when it is lifted up«
.;,J^
't^fttm
^1 .— — ^. _— ^B^— ^—
As Fu'ft : MelAiuce what once you ^etCy confider
chat there is never a one of ycu whatever your con« |
iitton i« now, Inic you were * Cldid of wrath,, and
chaD^« welas otheri, as well as^ tiic vjleftj'bafeit
wretch in the world,' as ypii-we^rety nature you
you were fuch as loft'God, ' had d -b^rredfrom him,
were, deprived of thtf Image ot God, yoiir ex-
ccUency wa« departed from you, you ucre under
cte ctt"€ of the l*a w, you^cre cnrrr ics unco, God,
your life was a concinuall enmity unto God, all
y^utf dales you did nothing elfe but fight agauift
hicn, you were guilty, coiKlemned'Creacures, you
were ml of fin, ^be Seeds of all kidds of tip, tli^re
is BO fin in H«ll it feM but the Seeds of it were iu
your hearts, your hearts and lives were ftill of fin,
^11 the faculties of your Souls were fiill of fin, and
all the members of your bodies inftrurrrents of lin^
all theigood things you had was defiled. Soul and
Body was polluted, and al loathfome,^ you were
cwncaftoutinyour blood, and even lived in fil-.
xliliMfs^ for al the time of your natural coridition, alj
the Creatures that you had ufc of you defile4 wich
fin, and all Ordinances were polluted, all things
were uncleaa.to you : Nowthefe are fome certain
Heads to meditate upon, to work upon us the
kaowi^dg of oiir felves, what we were^ in that ns^cu^'
rallffcate.
Bcf«les add to this, you were fuccorlefs, help-
Icfs, fhiftlefs in your felves, you could never dedi-
ver your felves, you were wandring fro.n God^
andwcmld have wandred eternally ifGpd hadnpt
iooicedupoD youiu a^r^, you were in fuch' a con;
dition) that all the AmtUt in ;I|eaveri, kn^ all tkt
Creatures in tiie world coulaho.th)tr^ helped you>
cbei:eiwasfu:ha4readfullbfe3clibw'tween(^dd and
your Souls, that if all the Angels ip Heaven, <a,iid
men onieactbwoukl biire beetttdutent to have di-
6%6 h^^
^^■"
1
{
ed CO have made up our bMnch, k couU ml k^vc
been, this is yoitf con4Hu>fiu 1% ifacce boc mife
theayott fcottldW i<3^ ia yoiv .o*ij eye»? look
back to this gon^a/ai;ii yoio^i^ iQaoy viicCcetcurcst
going on in waiejs of widwdo^ pcoxokiog. the
infinice wrat& of God agaipft litem^t wd liwgiog
overibcpieofHeUbvacwiocdThrc^* and every |
momenc ace ready to be plunged into the boctomr
lef&Gi^f) you wece o^QC^busi yon were in as vilej^
condition as cbi?y..
And conlider furcber^ Whtt yon might ha^c
been J youtbacarenow iit fucb a coodkion^ diac
have perhaps excelleiK parxs>. 1 h|ite iptilcen utm
only of our condicion iqir^ariiioroucfpirtcuall Ec !
ftace^ y oiuDfiy cpniidf r of y<m(^ conditioa ia yout;
riie and beginning, civac w.h^i;yo|Lfiodyc»HI felve&j
made of was buc DtAy wha( pooc inaccec ycu
were made olacfirfli and lo many of you have
greac e:ftaces that now you are proud of, but yoa
were Ibw enough, lopk. back, cp what yon. wcre«
So the Holy Gboft in /E^fl^ ii6.. when be would
bumble the People, bt bids t 1k^ lo<^ back to
what they were, Xour father an ^AmttrUt, ani.
your ^Mptber an Hitte, andyffu mere caSt out mt^ tfee {
Streets. Tbefis things if we intefHka co< fpetk of i
, them largely, they would^ake tip a« greac deal of
eimetofhewthem, only now to tiinc the beads of
fbmemedications.toyouxobumbkt yolu: ielyes..
But Secondly : Confider wbac you nighc bare
beenif theLordhaduk£n.adtaAUgeo£ yon, you
are now in a cbnifottable cQndicioib.iKm yoq come
among t he Fepplco£X^odimQ<heirfIira^ <rf the
,Saint5>^ but you fuigbp (tave^eca amongthe daomed
;Reptobate$i y o^ migtic liave>beearoai:ing laHtU.
, and Hweltdng undei: the wrath of the ioiiniie Gt>d ^
wh^ orheri of Gods, .people wet e aflemfaJod to
- __;
!dl^ tfig^ ^ kfMMedg of Mtrfihts. 6 2^
^nf mA hQ^t che wor d> you nught iuive t^een roa*
cingu&dcr.cke wrttb o£ Ged ia rhofe er^rlallmg
ftiiPCfi^ couUdjecwh^cyoumighchaveiiaeiK
' Ytflt lEGodlud taken you amy divert ycfnl
fi|icei)^kli0uttbekQpwkii^ofbiih, and the know^l
UdgofhisScn^ iBwhac cafe had you been in, if ^
yoq had died when fuch a kinfman of yours died, or
mck a Keig^boc of yours died^ where had you
bceu ) Wtieayoufic in your houfes with your Wife
aodCbiUreaaboucyoa^ confider what you mighc
have b^9 1 chac fir nece, and have the day of Grace
continued co me^ nughr have been in the bot-
ComlefoGulf, In^^bave been curfing and blaf-
pbca)ii^taod> you chat God hath wrought fome^
cniiigiltfcn, yoiidefiretofeac hinij^ and you come
(0\i^^[^ him> tand have fome drhghc to worihip
him, if Godhadileft you to your felf, you might
have gone curling and (wearing, and blafpheniing,
fe committing any vileneft thac any the mdft vfleft
have conJintoed. Ic may Godhath enlarged your
heart ia Prayer,, Ibw if Godhad left yftli to your
ielf* infteadof beingenlarged in prayer, you might
iMive been curfing and blafpheming God : Now this.
h ^ m^bty means to humble your heart.
Befidesi What you might have been in regard o£
v>overty3 in regar4of paine andficknefs, you now
Sc comfortable in y cuic Houfes, and ht with wives
in* OiiVdreni and. deligbt one in another, you
m^ht have been in, extreamity of torment and^
^«i& v<m miRhfr have loft yoftr fenfes; an* loft
iS^tois, d^aHwdred fuch fhingsr might be
named;, that if you would give your meditations^
oSr trtK>n thefc things, you mlditfind enough, to4
2^ yQ»ff hearts low licfore GoiJU
Thiirdlvrl
ilM i*f
qff^c do God> that %hzn chat hopcil to receive Xttch, ^
^reatt things from Gqd>and3perf w^adeft chy feU rfcat. i
Gq^ barh done ftich g^at citings for thee, as he hath- f
iniefldinghis Souco die jFoT chee^I fay, the choughts*|
toiii^y IS a$ bumbling a conflderacion' as any cap
be.coaceiTed[of3(.nfxcuncQChac one^ vrhac Chrift
|did for lA). and what our ioulscoft, oiir unworchi-^
^efs of. Xiich a. roercy, ^nd our unanfwerahleneffi
to, fuch a m^rcy is . a mighty humbling confiderad--
on^, an4 ind^ed>.ic would be, a good Argument to*
perfwade> that thou art one chat God biach done
^di things £or in Chrift^ if fo be thou-^ranft find^
thaftthe choices cf^/vrhot he hacb.done for thee,
nukes ctee humble fo muchtheniore, in the con-
iideration of al thine unworthy walking ior what
tie hath done for thee, here is matter enough for
inedicatiqQ.to tjunable the Soul in the prefence of |
G(fd,, if ^chfifQ .things. bexonJGidere^ what yecthou.1
l^'ifchly^- .Anochertheadis this^ what thou woirU
deft Jbe it God Ai.ould but leaye thee^though he hat h-
dQiie£Ke^i: cMffg^ fpR.cjhf e, and (be wed thee himfelfy
and^.C^rift, a^d'^^wed thee the evil o£ fin, and
e^rt)alli^gi'3y^)far{al,tbis if he ftbiild but . leave
cEee CO thy felf^op^ quarter ofan hour/ thou woul*
deft depart from him,, andlofe al thaD Grace thou'
ha$, landbebrQHghtincoamiierable condition ad^
^eTjChou wer.c, thou yrpuldft be plunged ^to th^^
depth ofjilVyil-^ Y'^d, if $od flic5uld;biit^ wichdiuw-
Ills Spirit. from thee one moment Oh.cbnfider what
^ou :Wouldeft be I and if ^od Ihould come ouc a«
gainft thee in bis anger and difpleafiire^ what a-
dreadful change would there be: of .that/ cdndicion i
in. which nojiy thoi) apt^ Now indeed thou haft a-
greauBanVjthings wherein^ihy Jieant is faciiiedand
delisted ^snd^'many J excellencies thou haft> thac
head is £^
I "Thicdly : Andthe chisd _
made *ny change in your Swra
^
ic put KejLven and Earth u^?^^^/ #y
muft cake your nature tiponM/|/^/
made a Curfe, to dcUver/^^^'^ -^^^'
'&<B
Now this, isamighcy hi^^^l^
ifaMan or Woman h
lerves punilhmeuc, ,^
h^x
AH*
mt
iXUll
c^ne,
you pride your felves in, Bc^>
igch,or Parcs,ic wilbegoncW*^*
ti£th iril be nimed into ^W*^
itn into ftcknefsy chk 4)6
eckandtdmomftte W
- --ctiiig ia this Diiftv '-^ j,
^«vw«^ ..^v be between thofc cbieiff"
and thoije thatarc poor. I peoiembec ^ ^ !^
of one, that coming into ap^Iaoewhere wfs 1 0^
of Skuls^ and among pthert he hewd chit 4^
4iiderx^ttl lay there^ h« defines lofaMnr^v^
man which wak Mtxmigrf Sku^. £iith!^!Atff
yofiderSkoIthat hath hollow eyei^'iaieh fae^^
man^ M Skuls hath this^ I faith the man^ \^m\
Oilier/ tooi there is no difference becweei)«|b
4}2iier/Sknl,and otheriSkbls> Death tt^^^^^l
iatne*^. Youthat are rich and above 6^^<^).^1
Tiouc Heafics ire ready to be pi^iff*^^
\ « Urbile what diiFecence will thete be 1^1
■ - ' - ' — ■ — — — - • " .
\srbody and you ? may' bethlis diiFer:enc-wilJ
~" " * poor man if he dies, he kath not
for fomany Talents^andyoudie
ccalertcs, aiid you have all chem
but conffder pjf chis^whac you wit
be taken from you, and tbac vrilX
oEPrideinrcfpefit of yourtiatu-
'<iu will be in, Confider this^
^^Jbefore the great judgment
^>f you that are her^-j^^ you
^and naked before the dreadful
jtG od^ to. receive your dteadfiil
.latfoeveryoil have done in rhir Ffcfli.
^u hadnedd to Watk humbly before theL^rd
^ -^^'/jpofidtringwliatyoulharbe' brought under,
to ftana naked before hjm, andgiveau account of
al your waiefs \ whatever you are proud ofyou muft
give account of it before' God^ ot alt your Grace,
how you have ufed it» Now you that want matter
of medkarion, and wanCMratter of Prayer, when
y ou go taPray er^ you would fain gaand humble
your heart, andyou would ga and meditate^ and
you cannot meditate,, youundj^^ur chougjits^yery
barren^ thefe things that have been here fpokena
may befome kiudof lupply toyoufor medkatioiij
anatohelp you m Prayer to humble your klves
thefe, and bring your ipirics Low, caft but youc
thoughts upon thefc feveral heads ^ Whac
was I \ Whac wa? 1 in my natural eftate \
What I might have befen if God Rad taken
advantage of me, h^W he. might have taken
me in the A^ of iin, at fticb a cirre, in &di a
place, and if he had taken nie, what had become of
]SietheEt> And their, whac a great Idbal of trouble
^k was to Heaveft and £arth to redeem my feul :
!andwhai: am I yec^u ai the facultie&of my ioul, an<
Krnixa * * • .nembtr
THE
» « •
FOURTH BOOK-
VIZ.
The only ready Way tp Heaven,
• • • •
Matth. II. 30. y\ -
For .my Tottk k eafit, mi n^ SfurJkn «r
light.
< ^
^
CHAP, cxxxm.
t"
>j
#if ##:#4# T) ii BOW we come to the laft yeffcj
♦♦•^♦♦♦♦' <For *> Td^ k eapBy and my burden
{♦ A SZ ir/igbr. Here we havt the Reafon»
18^ •**♦# atiaE|icouraMit\enc.i^eKeafoawhy
♦*4Mf ♦♦» we (Iv6ulrf fli\e cHe' t^oke of Chrift
♦^♦•♦♦* npoikU9, andf the encouragement to
[cake ic5 becaufe it n eafie and his Burden is Ight.
^**^'
«v ' - ■■ ..wa -
m-9at^>m^
^ 1 I
THjffirii iity^.^QfiiaitmtA
A
before, J^arn ofnie, fer I 091 ^eek,^indLM^^ in j
hearty ahd.mjr xo^isaflacn, Lav as i am, ol
a gentle dirpoftdon, asIaniMeekffoyoaihall find
my Yoke, my Yoke is ¥ery gi$ale» y:cm ftall
find no cigidncCs, i^p harAniQCs^, no hardtiek m '
in my Yoke,ibfc iufa^ me^pgof tlie Xrok» ;• ^
my iW ^ ^^%<M^ ^ ^Hr4en ktighk ^M may |>ea
Y bke and teem cohe i^eavy to yirti, fawc tfea Yoke
iseafte; but ic may be a burden , wel^ificdea^fciuv
den k u^lijght, the word is S^trnWe ^#» it is a very
(^ngexhing pbac it (koulH^ « bttodbn^ and yet?
iighcjit may be>bu^dfnj:o fisftdiidblfi^dyttmly
beln fome re^'pefts bUcdcnfot^emaiiy wates;. I. but
when you have taken it upon you>. you will 6aA it
lighc. Now the wojrd tranflved here . Li^^ k is
talceiifromtbe ligh?n«fo a«d ability, of. Sittgs, of
t bof e Creatures t lutarje verf fwifci and agitC and
himble, and li^t m dx^ mmQ% from thence the
Word comes.
^y^irdenUli^t^ Tbemeanuig inxbe 4>rig{*
! nal is chisi it is fudi a light burden asjuaoiiuiy kave
it up'onl&im, and dance with tc, leap and dance,
have joy, and delight with this burden updn* their
back? i other burdens preflieth dpwn, makes a-bim
go heavily^ but thi« bnrdm ii fo lighc, cfaKc« tlfofi
cbat have it on^ K mfkets ckev iManriiAhc and' ea-^
tie, chat chey c^a ^, »Rd rifttt^Md mAct- with
chls bur d^ upon dieaa^ th«ci|th£vordin^cb« 6ri*
ginaU, we have DOT a word m cka.Snf^tfli to ex*
prefsitchus, tt^cl^wQr4tlMty«likarriein iV^i
1 1^5. hath fome likfpc^f coith;*: tliaUL Ghrift meaw*
Jtaa ta yfur VjHifb^ Viftfw^ and » VirMe ^cpphdg^
i<Pi^^Me0j9oiUmtfk aBd fp fluleipliM
I
>•'
4
j!
}^
7heTokeofCbr$ftistafit. 637
here, you fluiU find tfaem but light burdens, all
chat I require of you ro do fli&U be eafie, and all
chac I require ot yoa to fuffer fliall be li^r.
Sotbac from hence we have chts Point of Dofttme,
for likal not handle chcA afiinder, but put chem
both together* •
•
CHAP. cxxxniL-
Doft. TZ?e way of the (jc^l tbaf bringf fa ^aven^
if an eaf$e way. TChk confirmeiaria eTCplained itk
Six particulars .
' ' ' . *
' DOCT..
T^HatPphatfoeverJ^jf^ Cbrifi re^fuitesofuiy either
inddHgorinfiijferinji^ it k.n^ery eaficy and we--
I fj li^j The way of the Gof pel that brings to Hea-
ven is an ealie way :. That is the Point. And when we
nameit^ Ifuppoieic will fecmoneoftheficangeii:
points that ever was preathed or that you haVe heard*
of : Thit the way of thcGofpel to brittg Pebple to
Heaven^ is an^alie way, it Jeems contrary co othct
Sctipttircs^ Stnve to enter, in at tbefirrat^bt Qate^
forfirqi^Jt "if the Qatey and. narrow is . the way that,
leddftbhfei andfepcfiberebeihii(^ndit^[9.p^
ller^tjrt us, th* way co Heaven b a Very difficult:
V(^ay> anAmaitytimeis k is made an evidence ef men.
that are but parniil,.andhave{iot the t>ower of God<^
4inc& in tfaeti^j' that they iindf6 mudieale iu their
-«ray \ lluppofc rbefc y bu have- heard of. Well,
[before we have dbncf Vith the Poiiic, we Aall re-
|cont:ile riStheiethiags, only for the ptefeuc iieeihg;|^
^3^
TheMtjffC^fikeafU.
they ace che woids o£ Chrifty^we muftycild cbcm co
have a cruch in chem : That the Yoke, of Chrift
whatever k is th^c C|u:ift wouU have us tubmk
uiito, it is e;a(ie> . whatever Hurdeo he woQid have
us bear in this world, itlsalighj Burdeo : Let all'
thole chat are continually complaining of the dii-
culties that lie in the waies of Godlmefs cake no
tice of this Point, many there ate, that make ic
their Religion td he continually complaining ot
difficulties that there are in Gods waies, as it by
that they would (hew that they faw fomewhac, and
felt fomewhat more thaa others did, and are never
in waies of cbankfgiving, or in waies.of re;oy cing,
but^alwaies complaining of the waies of Ga<^ and
I what difficulties they find in them, let cheiu take
notice, that whatever thy thoughts have been here-
j tofore, or what thy Speeches have been abou:
them, yet JefusChrifthimfelf faith, that hk To%
^pseafiey znd oi his Vurden that it is light.
Now therefore. Fir ft 1 ftiall confirm it by Scrip-
tures> and then come to branch it into feveral par-
ticuhrs for the opening of it.
Fof Saiptures, take thefe three, the firft is in
«Ppir. ii9-44>4S* S^JhaUIl^thyLtu^ continually
fore^erandever9 analv^vpa\atlihertjy forlfte^
thy ^receptr. the Soul that doth truly feek Gods
precepts, to be under the command of the precepcs
of God, fuch a.one w,alks at liberty, never liach fo
much tiberiy as at that time when he fbekt Gods
.precepts xou may think that to beiuder the!
command of the word, and efpecially that in fee-*
[king the commands of the Lord| }t wiU bring youl
^inco bondage : There is no uich' liberty m the!
' world as being under the command of God, and 1
feeking the commands pf the word« . And cfaien ia >
Tkel&i^9f€l>jriftk«afie:
W9
<Pf^. I J. 19. Jhe^ay^fhejli^tbfuU U 4i a hedg of
Tbornr, tbic is» rherci$ a^Qat dealof 4iffitulcy itv ,
^be jKf^ iiCcfae &»ch£ul, nioiMr tMt i^* an ^^j^elkiiedi'
pb he waies of eke tfochfoU, 9ist fkevtpoy^/tfse rigli^
teo^sif flamy rfajere isnofudi ^U^culty ia hk way^
^righteous maus way to Heaven ic is a plain Ivay,
|Si p&m pAtlli, JusJn^y gp in ic wic&^a^^, ic is Dot a n^
^4^ wfiy^ ji:ib>nocaftoiiy way^, arhMAy way, but it
uapi^io,w#iy,chiacA ^laamayge^eaiie there* Now
ity^Qfkhf walking tfiauy piacc from Tb«^ to Town,
ilyPWi^lk ki « ^plftce wlie];e is plain way in tb«
ifif Ids, If if eafie^ail cimiriiiicv tuowy ou go cp the
iCity^andyou waik iniii\efiel4s,ici^ piain^it i^eafte^
t>ijjC wJiien y^v coiBf upoa ftones, ic ismof e dificylc,
po It is berej , ^beway.aftbe ^i^tepus h -plain ^ riie
F Ighfcpus ibiive i pUin p4 tbt o weavcR^ but c he wicr
|cQdcJiey9i?f i||^ tibeilpfios, xhey are4)pon rhe
^vcty when one comes upon the ftones^ and it l»e
i^^.^M^j ttoiis Jmott dtiiculfr^^Bi^ ^ W>; 0/ 1!
r^ifSaii^nefi df plaijiL And okeie is ooe Scripqur^
tm^ef&(Mr^b^e(bjaDtbeIe, AirdxbatiS) in i-fohn
5.5^ ^\4i>i$ xCimmandm'Bms ai^e "not gine'^^ (he
fOixttfi^T^^s. f^ GiSxd:ibastcym ^ievjQu£Mf« {in them;
jthere is nothing in God? Conuiia»dmedt« t^ b&ikt
p^i^:%s^gili€^^Kj».%^9/tAom''So^\. It H laid in
)th^ Scr ipcm^ ^h»Qpk delighlfmQtta^ie^fei^eChilr
^renof^Meriy certainly, there is. nothing chat God
f ^fll^^c; ojFdbiwrllhyanafi(]^ifari(fe(b i^' arlfifht that
f^ ,gr;cM« xho^i icjoibn .yon 4itt(fcf ^^ dil^ or a
F^j^^i )rM^i]^otte^iikao£dieaUo^' til
piay grieve them, now. Chrift hath lb tendef regard
(into you that are the Servants of Gpd, chat he will
freqiiire poching of you ch^t wil grieve you^and ther-
j^ore if nothing be grievous in Gods Comrrand-
m^^^fij^ely his Yoke is eaiie> a^d his Burden is
lUght. " '
But now for the opening of this Point ( fpr there
mnSeuca if the tdjmfi 4 Chnfis Mt. dfi
« J
CHAP. CXXXV-
SMT^Bi^iience/o/r&c /(7rwer VoHrine in the lajl
Chapter, i • VecM^e «&e ii>(7rii tbai injoytu tbefi
urates k Svoeet. z. ACjra^tom SauUduntj hk
\ Vutieshk privHedges. s^He vpoald rather cami
under any other burden, than caft off' the ibke of
;^ Cbrifi. 4* ^ecoMfeCbrijiv^bofe^fo^eU k] 1$
<jentle*s . 7{ei}er any trfdy that put their nec^un- 1
der tl^k To^, would unUiwlyrta\^ it out again.]
6^ l*e nSxperienCe of aUibe Saints pfGodtfroT^e)
,; the'<Poirit. '^ ^- ^
FOr the lirft then : The Evidences thic do dc-
moiiftrate^ chac cercainly the waics of God are!
eafie.aadhUBttfdefi is very It^c udco thofe that
have iindeediubmuced their hecks unco the Yok6
ofJefii^Chrifti. '
•- • ^Bmidence x.
>FiiAv' iTIiefifftEvideRceis th's: STmrdy <S^ds
waies ate 'dafi^ vn* ^jphem, f or there is none that is
itrtslV Gractoiftsi but they actounr the word of God
[tlikt>4oth reouire them to walk in thofe Wales, Very
;fitdSt4inco tMiii,^ and they prize it highly, now; it
f he^wc^e diftculf y and H hai: Anefs in <7Dds waTl^s,
eorrahtiyvthcifgb the word of God rtay be artrttrii-
Wd^^^ilft tfttd^i^kceoiis, ytfc it t^cWd i\ot brftirect
s^coAfertiibU^nto Che Soiih but there is nb4
S^iilC€i^th p^nep4€hrifi7^f^
it is a glorious way, now that which a man accountsi
hisl?nvilcdg,ahd Dij|ni«y,8t.Glft:y,char nauft needs]
be eaiie, theic fuflrering#a&ively and paffively,]
(P4^ CQUbc^ fw.: toff^ti^s Gldriou's, : zxxSk'^ofes
[cfiM^Mhis fofft|}H^g^itiOfe.c(Muthciri)cfads of >G^j^^
l$l§!^ tlM^jy on hi^ g^vc* iioto.y OH w\ iz^uck. tioid .
.ast^ou^vaottrU i^^fr^fyi cflfe wejgbcjef ^he hagy^ (ho tigb^ i
Lc«A w.^bld y C)W>ea(^bey y $u>\raDUbc€l^ thQ^ binr^j !
V^I'o:mlU2l;i(^ im>f e I'^ottor^ by To nmca rbii raoire
ftMty Hfib Witi%j!y^be «^&id^0A3nrnttiribeir^^^
ty ca^na^ hearts thini^ they muft de fucbr^gbiid
tW^^sy 4a4ittfe^ydVtf9i;;{llWa^ p^diftvamt^o M
c^H.eOv ; $4\4^be£«foi!:0 ^hey |qfc^ K:|ie|b£«be»)i9^ 1
hpdiQC^il DO(ijdatoHr) Iftmft dp'r:hi;9^ bwistir^OTkai
V9(i^%i i^i^y wOEfH ciuuf ai !^MM of Gt drdof Ik irwa^ [
^r^^ ber'COKftpds .^ges > i&OiaB^HyipQeirJtfi irtijr:
chwe it rjceWing conciOittUy wJhIq wo^Wil.MrpBkliigi
S»i(hChriftin>fe* i!7* 4k V^^herlkamfifi^eitM
ppifrk^^^^^g^^^^^^^ : Sji'thipjepy Mrock
iifh^ tMFa^horfet G*mjMI wpopi . Chrift d^j4coi|nt it
co^bf aGifcf|o»ri*f Fathei:,i!aB4fotfe€riWf>rk that
CbiJiftXecs us iipou,i£we btye c^he Spitic ot Cbrift »
us,iW9wilciHU)£icaGt£c/Eomj€riitChFift» Ckirlft
do^b^give it, fiidthis (>y tbeway^ wqu14 b* 9
ipcK^lk Ev^a^bnx'pf crue(^ftcf iq^rhQbeadbCJ^^
t^^ib»U430i»cQ<)4i.w^te«y«iyil(^ as^ well v
^)(iies«Xure]iy.bailtcrae€pGacey tm}y c^ wre ea&e
thyjh .ittiwy i* :ft:lvikdgeta» WPlMDBiicJ,thaM«
the fecond» ...
««J
I ... , ^
* r •
^Evidence 4.
1 1 I w
Fopctfaly r It h an eiiie Yok6 cercainl)r, for ic is
Chriftsrrpke^ kmiiftiieedjrbeaftfte, becaufe k it
/Chtifts^ andthattxpoa&hel9tvra grounds;
' Firft: ChriftMmfelfit^^^emle^ andSweA^ and
L6vely\Ciitifthim£elf haclnio Rigidneft, hoSowr-
nefsin htta cowards Feople; asyouhetrdatlarge
#hen we opened the Meeknefs and LoWlioeis of
Cbtitt, tiow if Ghrift be meek and lowly, he lovet
no bitter nefs'atidrigtdilefs. If i had to deal with
a matr tb^t I were fure had all the Meeknef^^ and
al^heLove ahdall the Genclenefy in him of all
thi^men in the^orld that ever livedo put all theirs
Meektietsj and Gehtlenefs^ ^ and Sweetness together
iatdbnemany and I were fure I fliould never bavej
any Yoke upon merbut what that man fliould lay
uponme, truly, I would nerer fear any rigidneft.
Onemaniiath Meeknefs and Genclenefs^ i,but he.
jfaath Rigidnefs toO| and another man hach one drop^ '
'andanocher another db:ot>5 I but put all thefe into
one^aodXurej^y.t^at man hatha ^reat deal of Meek-
nefs, now Jeui^Ghrift hath all lii him, andifitbe
his Ydfce, then it muft necd^ be eaifie. • ^ I ,
Aiid^eicbndly ; C onlider w^t was/ chd* end of*
Ghtiib^bmfiig into rKfe worfd; Ifte^ cfid tif Jeiw-j
Ghrlffs^toraing into the world Was thir, 3 he fiwi
poorwrecchedman> thathe wasundera Biirdenof i
fill atid miferyi, '-and he was content taxome and'!
c^^theif^hatwesjQpohkimi an:d d&4^rtfa(it foula
£p6ta ^lni> ahdtin^dbCe} ana mifeify^^li^^nipiidcinu'
c«^lib WtMrld'tpimppfe I^oi; Ybkl$»;^
w^iirt^wbrld^o'brif^the mtecy ^£^l:he Father^ to*
brin^ Iht treafcre^pfthe f iches of thelPather into ' *^
:he'W^H^^abdwas^ak>iiited%y t^Mi^Facher^^b^^^^ . !
uidj "d^t^fieUight'^i^^^im f tifMd^te^^oi^appiwi^; '.
^Jav ami. J
IJU.B* that cDi^lA.itifkxHf y^liie «£ ^t^rift wttetj
Chen it is, they w«aiU.l>^drie^ftQO>: QPtlttn^fhar
Chrift requires when they are chenifeives and un-
deiftaod things. IciiiCruck.']gA^i^amly) and when
they do not underftand things, and in tune of temp*
cation, thai tbfey ni4y dty'^ochqrwif^ .biK: take a
Qdfxatulttoder^aiMlichechiB^ and^l)9i? M^%n?vQr
ugi thak foald wifliibii n6<}k;]9i)&«f |^M}(<^^ wUh
iccafierithedicis. It is ciiK«i»:^^9y*l>f9l^ i^ay
l».wje«ry of faimfrlf, becouff. .M (4n9f>i;. bowr* *be
iwkef^ Christ as Iw ip«i»l'dd^l»)i: fa« iiMievcjri^fBfy
>£<:hKifl« yedcfcy JhiD inJt)r>Q wreVT: «2f ife* .fiPJ^upti*
msiof fhist liebcitbac: Miulerf h^'§F<?p , b^^f Mlft tha
^<rict:as:hft^0u)4doi. Intf b4 VW<t- n?^ 'h^vc thf
(okeiieistiicitic is, T|lAr>ope chac is6o<Uy> chpiigh
M!fe:tvftak> y<a»'#tli lay» icisccHe, they that ace
lr.ong!viLnoc3v>]'lli:;ic \t^:\fmK^f^.,t\iaf are inf^alc
faryniay.itctiicotififlQr is t-^s,: m gt^f;\<m bp^^'bc
r«atl<ibegkdf^<Jbia>R9fmor9 %eRglii| tq go un4cf
«|idfts-3M>^e«a<9ve Q<m|0rfal>fy-« ^ h« - WKwld aoe
mneChciA^^okb I^i ; .()i|K4$> tMj? M ao dofy thj^c:
;MnAt«3U^jo£k)g||»ieq^bfp«fi(th|K i(. V(#d.<t^
3«ou5:afiehve«ife.:itlYfliir/ fihK:.yqft iiw44' (>i?^
eodfroii^iA>kthroD(s*itbp wjfeol^oqk 9I Qpd,
idby«ai flnlifiikdk (»4f lehff! S^^Ft^ ,^4ibefe.i>a
aniridi^renc«po»ltiHwefij»<an;SJjf)0£i?i!5e, vtff,^.
idiioBs;a{ati4i .an HSp^ut^iVWl^^P^o t^is^jo*,
fia^ iMaiilitc>faid0Q^c}vs« ^itftnjV}f^l:3i-l¥#a,
skidtSirhirMc i»it||^ii«ndi 1<%9.X||9C. 7^M^ ool]^
mIo ifdtai(aiMftfMMir.eft^/i9«i ,lwr |^p6dj,Y<hufor
rsncbottrfc^ntn o^im> i^«$iy^jAch^(^ \^ if ;I ^§4 :
•«^iWUI»e¥fr«Ji«\tf' 4il»a^b!»M»*ii .tJo-'gBjyapHs .
" • faith;
I
'differences UtUfetntht eafe rfa Hypocrite ^c, 6^^
tilirne unto chy reft,lec there be never fuch commo-
ftioiwitr the world,, and troubles and ftirs in the
World! yet I can retire to God, and I can
bJcfs ray felf in God, andblefs God in what I iBJoy,
when I can fay as in the prefcnce of.God to ray foul,
O my Soul, return to thy reft, I never hadXiich reft
•and quiet in any waies as I find in thefe. Surely
thcXe Six things do evidence the truth/that his yoke
iseafy, and his burden light.
CHAP- CXXXVL
Hbe Second ^Particular, memionedy Chap* i^.Is
opened inti»o differences betoveen a Carnal hearty
andaQracioufSoul^ intbewaiefof^od^t The
Vypocrite findf eafe in the v^aies of (jod and Sin
how. 2 . The Hypocrite hatbfome eafe^ because be \
mifiai\f the Jbkg of ChriftyContenting himfelfmtb \
tbeot4hx>drdjformeof(jodlinefSy bmtheb meevers
eafe comes from ti?e pother of if. , ♦
BUt now many carnal hearts, they think it eafic;
Gracious hearts may think this point at firft
hearing veify ftringe,but carnal hearts they think, I,
we like this point wel enough, for men keep fuch a
do.aud make the waies of God fo difficult^togoon iu
■afkireway, that iseafy, bucco be put to fo much
urouble and pains, there muft be Sudi praying, and
humbling, and fuch ftrift keeping of the Sabbaths,
this is that difttitbs; nOw becaufe civil men, they
find eafe as well as carnal hearts^, that will be the
bexc thing, for Indeed, I was loth to f peak fo much
of the eatinefs of the waies of Chrift without ihew
^g the difference between fhereft; and eafe of a
v^rt^alheartorah Hipocrite« tndr a: 'tri](e Gracious
iHifocfke and ^tki^er. ^^ i
Prmce, and hath a great dealc of Honor and re-
fpeft,. and gained very nmthj and afterwards «hii|
manlhouiacometo beailavein the Gallies, Oh,l
how burdcnfom would this be to him lipou this'
ground, bec^feheonce knew a better fervice, he
knewwhatitw^stoiervefuch a Prince, that was a
gC^apus Prince^and loved him and delighted in him,
ahtTieqnired rtpching of him but thar that was
veiry fultabletd him, now if fuch a one c^mes to
(he Gaily, it will be very greivons. Truly thus it
is, a true Gracious heart, that hath been acquainted
with the yoke o^hrift, if at any time he is over-
come with any corruption, with any fm, he is like
one inth^GalIy,Ob^thisfoul contiders, I am in a
different way from what I was wont to be, I waj
wo&c to be in the lervice of Jefus Chrift, and my
heartliadfouliatisfyini; contentments while I was
there, but O what a difference is therein this work?
.here rs a bafe drudgery in comparifon of what X was
wont to have. Oh, the fweet communioa 1 had with |
J^usiChrift while my heart fceptclofe to him, but!
now, now tarn taking in kennells^ and rowtne hr
Gallies^ Oh f wretched man that t am^ wb& fhal udi-
Afcr mfrofn thif bUrderi / 'now this is a widei,) biroad
difference, between the cafmefs of the yoke of
thrift to btleand to the other, one finds a great deal
of ^^fe in ithe yoke, biit the odiej finds a llone^if he
goes amphgftcomnatty that are vaine, and Height,
and prophane',dnd ^n<iihe comes to hear the word
cg^iioftcciivt tli^«acnament., alraoft all'one;
'jriidirideedViftherebe [iny'diflferciicej'his gfeatcft
^^lehii^thacroffin •^'he'liath erffehi the duties of ;;e-
l^gtoil,'* in performirifii duiies, but his gripafeft eafc-is ,
in the bth^r way y 1 but now, the eaf6 <>f a Saint is
ttrcB a^'<i'nti6t ftahd ^vith the eafe i^f fin, a child of
^odcitt b'ea're the yoke of (Shrift- w'ith eaf e, but he
Itfiinnot beare the yoke of fin, it is death to
% ia himl J
Hypfcriie coda ^a^tr:
wcAildbe very girievous tp a camiill hcarc to put ic
felf under the ^idcuallafts of Relijgioa^ to put iC
ftl( udder cheoutwardaftspf.Religiooihat keaiie>
buttofuck felf upon the iuwardafts ofJletigion,
they would find that to be fbmwhat indeed. For
one that hath learned a Prayer, to go and fay
ie OTcr, and read k in a Book : w£ac an eafte
patter isrthat pare of Keligibn 7iox a man ia the
niorniag and even ii^, to go and turn overtwa or
chreeLeayeS)^ andihakehimfelfandgoaway, and
.^faen cbiere is Religion for all that day. But no^7 if
you would fet your f elves to the power of Godli-
neftinFrayer, that is^. when yoti come to. Fray^r^:
ro mfdkate what an Iniinke^ and:Gloriousy.and-
jBceihail God yottiiave to deal wkhall in Prayer^ I
4un nowxomin^ to tender up thaeiiicih refpedt chat
I ^mt to the infinite God, that which the Creature
<sws to ^ninfinite Creator^ow I amxoniing to open
;fny^8oid to God, to feaitch out all the corruptionc'
por my btort^ .,and I am iitKwr coming to bewail them
intheprefenceof the infinite God,.4mdto fee my.
Jelf b^re the Lbr4, , as inMiiy felf a cond«ined
:C^eatarel>lefoce aninfinitfiiTudg,: lam coftiing now
cbtplcsd£W]^h^od.^or iny h|ej; ixmiss^StHA^wtny
•jecern4Ucieftat7«vi am ntiwino^ni^g^co .ehgage.my
r 8oui CO Gbd» that as evertl ea:pe&meficjr ia cbc day
€>f Chrift> fo lam writing ^tD give:up my felf to
! Gad;, hem is fome power of GodlihefsTathii, now
i W3ouIdfa&r9ney ou put your ij^vesJto ihif diviae eafe^
t cbe mote a Gracious iiiearc.doth thi$,^ che J3K>;;e eafe
'iie bath inPrayer^ a&Iwall appeal to you; Taikf i
camsU heart;^ fuch a one thhite iiemiw ptay^ and
>jra .he* comes in the mcHfning^ andipQaks a fe\v
wbrdv fuch words asvher wa^ WQrid to do-,
taod £uch words .as* miiy; be hb batb beard >-
sUbir men fpr^k.whcn m; joyns; with; others in
ivnfec. aadhe Jiears iome cxor^ons \a .praver
Hyfcrtte and Bekeyer.
eftace depends, sind fo to ftnftifie the name of God
inbis#ord, aodnoccodaretocafl: off any crurh,
knowing that your Soul may lie upon chac very
cruth) and CO drink in the wor4 of God iu every*,
ching chac is revealed according CO Gods mind, this
will be a very hard ching, you vrill complain* of
almoft an intolerab le Burden, fiuc now.a gracicms
hearc finds more eafe^ when it Sanftifies God in
the power of Godlinels in hearing ch^ word, chanin
a formall Duty. Alasl whenfucha one comes in
a formall way, and coes away and gees nothing,
fuch a one is troubled at fuch a Sermon, ic beings
more Burden and grief ro fuch a hearc> co come to
che word and net find profit bv rhejword, chan any
other thing can do> alnioft nothing can be more dif*
ficult than this. You find no di^erence, you come
' to the word and you get nothing) and you go away
with as much comfort as at other times, it is as eaiie
CO you i but now a Gracidus heart cannot find eafe
except he finds Chrift in the Duty, buc you can find
eafe in holy Duties chough you never find Jefus
Cbr ift in holy Duties ^ I ajppeal to you^ if this thing
God would foe pleafed to iectle upon the hearts of
Men find Women, it might be a very great fetcXe-
menc to their hearcs^ you. perform holy Ducios,
Whac is the eafe in holv Duties t meerly the perf
formaoceofcheDuty, out now' if your cafe were
chat which isthe caie of :a true GrattoUs liearr, ic
com^s from the meeting with Jefus Cbriftw holy
15utiesv
Aiid ic) foi' the Sabborfcrj howeafie^ic co keep
theSibboth^ todoas themoft, k is eafie, . Wliy ?
]g^aufe you do not now wc^k iii your calling as O"'
thct da't^s yoii^lo^and yoapue on y our beft cioaths,
and come anid: meet with yOM NeighbcMrs, aod.fo
yeu ^ome to' Ciiurch and home again, and JiaTe
ijUi^#»#^r^ fic v«dir!Ta))tes chan other daies« and
HyfQcriUMid^flftyir; -..x , 657
•I
Tefus Qirift m the Sacrament, no engaging his Soul i
co<jod>no rcnewiug his Covenant with God as 1
he<odks D^ revive th^ Se«A ^f *<zods ; Cor^naoc
witKhimj'nofuchthTngs. Biifhow a Gracious lieafc
cannot find eaf(^.4ii taking the Sacrunent, except
it findChrid;, the'eafelt hath In the Sacrament, it
iriivjfffqpaiingthejSoirt for <:omaaraioniwith . Ju^s
<icUi, . it i» in thp e?c<^cjfe .of |?a»fh j^nd^cp^ptiifice,
t^t;f^P$!k\t)xi%<TS.cxcA^, aR4 th^ n^oi:e|l,cf en-
cance exercifed^i the ipo(e che, l\^ct is- broken in
the Saaament, the more ea£&aiaianiiat4> :«n(ithe
more he gets his heart engaged to |pod in the Sacra-
pjfiRf, an(i the wpw ^\^\K Ft 0/iyf.«^« ««>Ktiinr
s^cfsupeptiai^ d9(e|iifaQ!i;^*if ^^fiodiUy irtJibfa
Andindee4,i;his l9m)fp^a(i9g.nfK>A» if4tg{ie«tMl
point o( Religion £9r;tbflh^}puigpfyw€9ikiil)wi ,'
ke&ame 8c 4>^oruiAHpfiyjwr.^Wt)li& jl^lh^fdM
ii|»4b€tweeiivlJo4aii^y-9Hr.Swlv<«»i«ftyi i*i«j|<H !
kBftwV W^af.ic/iy« 4oV,P»j^l^kafoI[jptogitb«M i
^^[eV>'y.oui;Spi;is« wbet|^ icf>d rb«l>4Cftex«n)iittJ i
^«cf otfuance d£ tfaevi, j9r/^e.£pi|i<jiHU p»£oBiU«eet| :
Qfjihen% is thfppw o| fjc^Uppfsrto rimnr^bift
h«flKi3W«i^» f QtSh^ fl^%tf/iF pf if^ffsr^ianwv jfccisfie
Sy-thieht,. and^yiM/i4f»«fii9ln6f 4f in .thtttu ^diu
is the liecondnote of difference,. Jif^vs^. iste^eaJo
a cacna}l.i\efitc^Ev4« u^che,.waiot i^ God^ :a^ the
• ;nn -li'.'.-i qofsjl h:iJD r. ..iQ vI'»d.r:iol:r9q nt-j'
r .r.il.'.jyrjvbfii r::il v. .:»a m !'.!.*; -.ifWdK);/?!
:. .1: "• J./.' -''it; c-.ri'',!-. ;''n
thi
-^ l
,< . .c*
o 4
^i.
!1 L-^
^ •
■ite .« •aar*>w"
ifif^SfWAT^
fhdirfiniw aAdcfafyrhave' mart xpiiet itn tfaem,!^.
As fiirft b]r rhit aicaiit f ometimes their cariupc^dn :
ft&dfo ishiddeh, t: ycuthftt have marny ilervansisj
ilmtauimughca«M|)me, ttwfwiMbc^viryiMww^'
in goodfiMngy^ airdgo cd S^rinens^ and Prayer and
chelike^ thac ^hey migin hide nuch of tbeir fmj)
chac rh^ might roc be ittlpe&ed co be fuch amt
fucfay.tberefojKrechey'pcFfcriD Buciet. of AelktoAi
amtnov theie DttCietmuftiieeUa boc very eatfe %o
|;diem: Aiidtok4swirbiaaxiy Hypacriccfrthat^go
I beyond ciiviU mcil^atid the unties of Religita!Cbac
[chiuchey perfonih ace more than ciTill.aleB.do«
they will noc only cofloe to Chacch^ bocf^em jto be
jaffe&ed, not. only be exceiidfed in the ordioary
Dnttei, bw sn'e3irrA0i:dinary4 Falling MoiBuy^t^
. not only come to hear the vocd>. bat ceneac ic ( in
their Familiei_aftei wards^ not only pray htare^ buc
^
^ ccfs^ thfeir cdrrttpcicniyro cover their vd?y .fikfaincif)
pray in their Familiefj andClofett^ yec.£6» as to
ccnrcr thfeircdrrttpcicniyro cover r"^' /•.. • .n
now chefe Duties ace very eafie*
Or Secondly^ which is^amore dole w4y» Be-
caute it fatisfiea their ConfcienMi, their Confcieii*
^«es would noc be ac ^ietexoepcchey did fonthing,
tf Man and Wooiao chat walks in a cacnaU wmy,
;iteich|itfaa vile^cici a fenfoall fpidc in ihia tijt^
iftantwsy aadcourfe, iffucha one (hoiiUI hoc do
fome good ching, having fome enlighcsninK. of
smi&d^hisConfdenee beingTomwbac awakeMdraitd
Ikicredy heconldndc/beat^Biecif he.did iifit;aioflir
aA4 Chen pray, ^aiid BO w and cheii coinit t0fhe^
; word^ and defire Sactaments, bis Cksf aaiMc
wouldfiyinhis face, and would not be at tiKiefy
now having many fectec cocrof cions that hr n ftoch .
toptttwlm^ heiicbntentcoA^fomthii^ t6ca3ie,|
aB«oh^«nd read a Ghaptce^ aiid>g6 dntb hiaClo-
:__ g a _ fet-
I
' uTe^ then, I Hsd rife in my fiHriKrfince t bctim
llfctmjrfelftofolloflrGodmdccdin his Ordinan
' cesjind hive Fu'd cotnmunton with God ii\ his Ordi'
fiancet ,1 thaiiU'^od I can faa:ve no ti(i:iii_ my fln^cha
I though iby corruptions fartiedlaEs pvprfoihe me
jyet by 'the performance' of holy btiiiesl find i
'makes my. cprrupcron? inore bu/'den^ipfe' fo'ice
' andGodtHic'ftnowsmy heart kboWs^his, it ^ oi)
delke thit I miyiiEVer find eafe iq ahy Tin^lt 'Sviy
and 1 lo*i*^U (hi^aies df <36ii t3«rtf/befa^t^^ thej
wtUwot fct^be«i: c[Qrec^in'^fc*Wifes ^ifiqaT,' Aiit
this is'tfte resfoft thai yofirhat c6rte tbf tji^ if 6ft
of God, many times, you iear .raaay thing:
that you like welli And you loverheHi^cI, but be-
caufe ihey'-<tif<^iet yoHt tbi4v>tr*insi4hdv6u eii)'
noeta^^iHiiyyouffihfnll-'way^' li^eretoVpy'^u
aihoin^4nijyou"wilrioc"cdrive to hear tne Word
Oh, maBy nieti, chey wo|jId'love Sermonsi, apd lovt
to.hnrmthamati,buc only lEqt this one thingjth^i
da«y vilWtftl'ec'Phttnbe' a? miltc, ;they tjahho't gc
tmtb-quiittlV *rt'fc''»*ifi^t^l^'*i)r ^^''c'i rpeirlicaH
h&iritieriftW-r indT^hWWoi'e thdft'S^'rinonstU.at Uc
nbcditqUitt-tlieiTiiitihiskirrdj Oli^ they love. there
«(;cee4inWy;ic"'i4 ihicIhavc'tibfeEvMiyoiiftaV
iiivtf m^ny Womrtij ' ^VrrkiH;:^66^1'c'.48d ocinerj^
\rtiefi**ey'dGhveVDHair-a:5ierrfJ^thirhath-a.^iEai
de*l<tfifcarfK,^aiicI (liidtnt'^jrbieffib^s Sijt.'OnJJlojl
EiMy e<?mfn^'ead chi^, - indWhat an e^cj^ilent Setmoi
was this Tiihdwh
Iciiwy'be fiid o
%id^f3<M»i?^fi/<
I cnnie, andftahd^'a
'aiTPhileiilWSdftJ
coiiM«(ftw>i(ft(^
Uutadd* Llkbl^j^tt
^
*.
*- »
^MaL the moce ealc U b»ch W|ieo , indedd it flftth
rSiK$up£omcd|utiM*ndiu>c all, theri it findsl
rr^k4 taK vbett it cainei to take Up all, and
wSirpacfia^ ^bcdiwc, xou take this, misz^t
JuTK^t^is, a patiial obedience, Mn eafjr
iiittUS
l«> .:.iW<to»iSir«^Wini V .\'\'ino:;-.'ir
lU fb'>4.*'io1 >ii^:/ p
BmcrktMBelielfer.
ttnt co.pray one morfiiiig in: fiis family, but to ptaycverj
morning) and every oignt, and CQ ^ on from morn*
iiig CO morning, and from day today, and ft oca weeli
co^nreek, and from yeare to ycare^ Ob 1 chilis weari-
I fom'y trnly^ . we hive no aeafon co grudge Ood any fer*
i Ttice all otf r dslet ^ but thus' it is viAd\ t carnal lieart #
Sixtly, The eafe that a carnal heart bath, it is in hti
reraiiToeftindttey, in ch^ renviflaefs of bis fpiri^ in his
moderation that be pleadsf for, tfatrelyes biseafei bni
for cbje 6tber» the extenfion of duty^ thathe^ pleadi
cot for$ yon (hal baVe a carnal heart pLead for holy du
ties^ bpt y^ith moderation^ we muft be moderate, and
if we do fomthing that God requires, though we be ooi
fo hot an4 fiery as others, 1 hope it is wd enoQgh,dotli
not vertue conlift in the middle way ? As I like not the
profanenefioffomemen, that are Swearers, and dcun-*
kards>& vihoremongers on the one (ide, fo I do not like
your precife men on the other fide, fo that bis eafe lyes
in the remiflbeA, . in the lukewarnncfs of bis fpirit in
holy duties. But now the eafe of a gracious heart lyes in
the czaAnefs of his fpirir, to come to the very top of ho-
ly duties. It is with a gracious heart, as it is with ma«
ny fowls, yon fliall have many fowls that fly, when
tbcy are low, they flutter, and it is a trouble to then to
f^eonhighj but v^ben they are aloft, then it is no trou-
le to tbem ; fo It is with a gracious hearti togee up his
beart,i$ fbme tirouble to bim^bnt now when |ie batfc got
op his heart, then he is in his element, there be'can fly
fwiftlyiwhenbehathgot up into the higheft region,
there he gets the moft eafe« It is quite otherWife with a
I carnal beait^when he pleads for moderarion,this vemie
I of moderation thathe pleads fotyitisnota middleof
particioation^tbe middle in which virtu confifts i it is nbt
a middle that doth participate oft degree of both the
tfOntcaiies^but a denying of the extreams of both, as the
[true virtue of liberality confifts not between prodigallky
Dtjferenefs he ween the eafe $fa 66 j
therefore chofe ducies chac would life up ehe heard
I high, rbole are rroubleXom unco him. As now,
you flial find in fome beafts ^ a korfe chac is a ;ade
andcyredjWiigo preccy well inf:mefmoeh way^
bup if be come co the leall rifing of a hill, Oh^ how
haDrdl$icf9r fuch a [>eaft co draw } and how reddy
i$ be CO ftand ftill \ petbapps, when che' way is
dowfl hill he will draw, buc ac no rifiiig ci: up-hil,
now ic is bcherwife with a horfe of meccle, you flial
find no iUtferenccf bee ween one way 8c jainoiber, nay,
he will go beccer up-hill chen dowa hill: Soicis
w^chCarnalbearcsperhapsinrome kind.o)^ things
chai^maybeiuicableto.cneai/and are^inxoch chey
way go apace^buc in chac chac raiTech his fpiric.chac
cbatia^upbiU, O69 chac is difficulc, butnowaGod*
hrhearc> is lively, and fpiricuaU andjoyfuU and
buds ^oft quiec and e^fe when be l:ifechhjgheft»
' . f
Seventhly, A carnal heart, che eafe chac ic bach
in Gods waies. It is all a like af wel one time as at
^ another rime^ it is noc fo wich che Saints, chey have
eafc, buc they do noc find ic all alike whea uadeed
thf y can^be.<;pnft^bc.ia (sods waies, chencbey.fipd
ifonftant eafe^ buc becaofelometimes chey Snh cor-
niptionprevai^ chen indeed che waies of God are di-*
^Giilt> ;niore di^culc chen ac ochkc^mes, wh^b chi^^
||(i4/a xempcaUp^ overcome^ cheir hearts j chey
jgnd f :gr«t'd^i of 4i?i(« chey can- gecKj
flft. bUjf tbif wai.4^poy(^ pauy men tx) be iiaugV»
jwljflo^iOT find. y QUE xpygupcip^^^^ ypu can
i^^f^^fQfSlfhkut^%^^ iiippofe you
h^e,%fm^^^^^ QC>a\>be?A'com-
WWg ^nf Jc^,^or>ay^,bf ejvln: Conujv^y^ and
yottiifp'fipfaetffcfe^^ ofe; cheL. I,ordr day,
«P^»# 4RABtt Wiy«ur fujMiay cloches ( as you cal I
flt^crke and !BeUeyir.
Croubledy^ Oh, then he willfec up6ii hol^ Duties,)
^uc if he be ac«^e and qiuet, he grows more barren, |
and more iluggilh, by how much rhe more eafe '
lie bach. 1 do not know any one thing, to help you
better to examin your own hearts in a great cajTe of
Confcience than cbk: How do I know when I have
peace and quiet, whether it comes from prefumpci-
on,or from true Faith > I blefsGod^ I hay^ hope of
Gods mercy, and foi have quiet iQ my Confcience>
well^ but now here is the cafe of Conf ciehce> whe-
ther is this quiet that I have in ^y Confcience from
the hope I have of Gods mercy, from prefumption
in me^ or from true Faith > It concerns every one
to get this cafe of Confcience anfwered. Now I
know no greater help for the anfwering this cafe of
Confcience, than this one thing chat I nave fpoken
of. Haft thou quiet and eafe ) andhaft thou hope
of Gods mercy i and doth that bring thee quiet ^ific
be but prefumption^ ic makes thee ^cure> k makes.
cheebarten,andflug^iSi : but on the other ikk, if
jT hou haft eafe and quiet in thy .$pii:it) and thou fin-
dieftj that the moie that eafe ana quiet encreafeth,
ehe more fruicfuU thou art in all £Ood works, it
Hiakes theexhemorea£tive iapd fttrr^g in aU.good
works^ this is a figh that it comjcs from. Faith j as
you he^d before, agcaciou$ heart hath the more
aftivenefsinit the xnote eafe ic hath^ now as'hi^
a£liT6ne£s in goodnefs caufeth eafmefs in his. heart>
fo the eafmeiis in his heact: caii£eth aAivencfs in
goodntefsjr ther£ is a mutuallpefs in the& tuf 6j.-and
indifed this iatter is tbt tpwe, f^^e for, people to
exanhtlivchem&lves by, perbiips every one cannot
get Up to ihac a Aiveaefs of hcarr, but now hath it
fhis pdWiiraroon yotu: hearts, that you are moce^
CriHtluU tbani)cfiore f This iacheeafeof a^graqious;
ll«<atf«ii«hdodiicx 't v.
■
t
'■■'•' ' . M fathlyJ
hypocrite and a SeleeVen 6yi
Teochly> And then rhe^ laft is ch^s^ Thac the
eafe the onehach comes from this, thac all that he
doth he preformes in his own ftrengch^ and he doth
not lee anv need of 4ny^ farther ftrength cbaa thac
which be n^ch m hiflilelelf, to enable him to per*
forniDucieisiandfohe finds cafe: As a man fands
his Jradr' to be eafie if he trades with his own
ftock, add bach nothing but his pwn ftock to trade
witfa^ aud trades in no higher things then what him-
ijelf can reach untOyWhere^s another ioan^ci^^t muft
havec^eflfockspfprher oiento ti;ade wirh^ finds
a great' deaL more; trouble that i^ees, his trade re-
quires fBpf c ftpck than his own. It is fp \y ith a Gra« ^
cious heart,he fecsUjpon dujty fo^as needs he finds he
more (lock than' his o wn.his trade is beybndhis own
ftrength; but now a GodJy heart when he comes
to want ftrength,"he£ercbeth ftrength from. Qh^ift^
he fetchech ftrength fronp the Covenant of Qrace he
fetcheth ftrength from the Pit)mife, and when he
hath got ftrength f^mChrift^ from the Covenant
ofGrace^'fromtherromife Oh^ now hefind« reftr
andeafemhisDucyj and you (hall fee the reafon
ef ic in the next Point, why the Sants finds difficul**-
fi^^ in^ny tyi^es they will think to be trading with
Ciheir own ftrength> and their own ftocks, v^enas
the things chey tradj^ about is beyopd their own,
ftrength^ but naw when they can look higher and
fj^a&lnefsinJefusChrift, in the Mediator of the.
new €k>vei^ant9 9pd pf his fiilnefs w.e mutt receire.
I^race f oc Gra^ce, |ndfet<heth ftrfngth from this^,
Ohi tbtn.here )s quiet and e^fe, when the Soul'
eomes to trade with another ftock. dbferve t his^
youwillfinditasce.r(;9ii;i95 (an be, all thofe that,
are meer civil 1 People, that find it (oealietogooQi
ip thf W^i^s of Qp4i they w^e nevcrienftblc of any.'
iamlr'they have of.^iiy more ftreqgththjin their;
^rv^/'iyhereajs'th^''^^ i?f:ChriftiiA hcavrcr. thin t
■ " ■ u. " »
we DCK find Preachers ordinuily fpetkjng fO| thac
xheway CO Heaven is difficult and ftratc ^ Uccar«i
^tig CO wheels in Scxipcure« vea^ do we npc find
that the People of Goachemfelves complaini chat
dieieisa great deal of dificulry in cbe wmles of
.66d}- aRdddtfaey noc oftencinies. complain of che
iiacdnefsof chem ) Yea^ and what though fome
things ma^ bie eafie,: yet fome others are very^hard^
A^yott^Uiayta the Difcipline ofClurift in his
Chqrchi: Is chat eafie.i lis not chat hard I and what
willyoufa^ CO theifuffefii^s tliat4.Chrift requites
of his people^ Doch it not feem very hard \
t •
i Jln^^. Now to clear the point from all thefe dif-
ifitttltiesr either what.Ohrift faith of the ftraicnefs .
of the way toHeaven^ or what the .Saints o^ God
flbd> or whktiaay be ^idiit regard of the Difd*
plineof Cfarift in his Church, or what in regard of
cbe fufferiog that Chrift requires; notwicMtanding
^allthefe^ yet wehQpe.weuiaUmAke itrleer, chat
yepl^isyoHri^fafiei. a^dhbbuvd'enif 1]^^ aad|
^fiirther'we arie toilkew.how ic coi|ps tabc eafie aodl
light. - 1
Bat fcllco clcer the PQincAomjill thefe 4ifieuU
y.i Fisft.;.Thar ^cChrifti Tbattbe way toHei*
uTanJuftni&wajr^'i^Xi^ifti^ii&wayf chore n^iiltto
|cfiowdingi;indMklnga|;reatd9ilocfalni» ' wi
I ieiittuey HitftralTi.le M i.f«y.ft(iU wiy to
otediiu lit but littiffaUf: chttijiw npt JAi.WM
Diet, it muft rtcedi be I ftrak in thsic iPpMbeift-
on«, in th« eit cein of (he wor Id (be w«y chte Cbcift
doch nteoQuoAco comt CO Htt-veft iunaft fWOii 1
ft^em of che men of tibe>.)R^d^«kUlMt;i^OBl|jtfe
ocoundf..
% i I" . fH W l
ea/tnep/Mmfi mfm^.
ilQ^fi^ vaiff of fp.ltre eafie^ oocwi^hAfanding)
wli4( <vei^ cluife^hirai^ cbe p»^le of Goid find my
chc0i, jm4 fiocwitbfta&diiigaU their cdfih{ylaiiiC4|^
chofe rhfte are fiodly, chey fay^ they find much di^-
fioilty IP the WAI9S q£ ReligioQ.
biCW WiWPti^f vhtr Ahafi ceali(y» ic it Ihic ^l^ ima<^
gimicy iitm£Ul(y> when chouloekeft upon aDticy a
gce^C'Vray^ff: Oh! chouchinkei|ic4i v^*^h«^rd^
Sw when choucQiucil to k^ thou doft fioc mid it fo
hard : l^ppeaUothofe that ace acquainced with
che waief €|j<Sod> Hath ic not been io with yoiii
that things haYefeemed to be h^d^nd diffictlk a
great way off,but when you have coueuiico thefu«^
ventured Mpon theoir you have not found them fo ?
Ic is jufi in this cafeior all the worlds like as ic was
[wichjt^e women that we read of iii ^Mm^ 16. that
went CO the Sepulchre of Ghciity as tlk^ were go-*
ingacverfe)* Ol chey w«e very folicicous aboi|C
the Stone that was rouled upon the Sepukhre^ WI^q
fi^rwl afPM the Stoney hue now when they came
to the Sepulchre the Stone was rouled away. So ic
is here w nen there are many Ducics to be done^ if
0Uy be youcrv ouC i Oh, ic is very, hard, and how .
ihallwebeabietodo fuch ar things fuck a pdor
I weak body as I am> how fliall I be able to do it -?
but whenyoucome tocheDucy you do hot* lind ic
jfos Ifuspofechereareiiiaay> chacac ficft cheti$|ht
ic a very diffici^t Thtiy jto beep a waceh ove^ thetr
heart/ andtapipay In their Families and Clofecs.
and CO keep clofe to (Sodi bucwhen they have come
CO the thing, foflttiffie$ when youhavehad n^h^M^
CO pray, when yqtt have cboi^ttscDgo' Jto pa^t^,
and you have thoughi; icifopoffiblie iGHtjf om to mAv^
any wo£)(;pf it, btxi when you have cotne co its ^ you-'
* . . ' 12 have
|»^»li^W^II——l^»'— ■*>"—■■ " —I " — ■^— ■*— "— ^^■•^i
thted[ih'e^Qff)oVmi^
times ic 18 very teifible, and they find a great deaW
of difficulty i aittcK trouble t)f confciencey and ta^
tout at firft, I biit this is but to get thy neekinto the
yoke, thisisnotchedifficaky ofChrifts yokcj butr
It TS the bringing chce under t he yoke of Chrift^ ther**
fore let nA chole thai; God is beginning toftir them
in awainCng their Conikriehces^ be offended becaofe.
cliey'finddi^culty^ becaufe they find tb»^ waies erf
Ysod tesrible to them, and confcience terrible to
diein^ andthey find the flaflies of Hell upon theit
fpiHts> ^ be noc^ oiFended beciufe thpu: nuft ntore
trouble novr thcnJbefore, it is but in getting thac
tintuly fpirit Off thme under 'the yokbof Chrift^ if
oncert^ fpirit be fubdued to Jeftxs Cbrift, and
brougiic liinder fai^ yoke^ thou wilt not find it (b
I terrible and it may be the more cercour thou haii
fkow the more Iweecnefs and coipfort , thou,wilt jgnd
afterwards- ,
Thirdly-, : Thdu tom]^laiiieft ipf ^ifficfllty thaf
cheii fihdeff i^ ^ods waies,do not therefore coiii<-
plaineof theyoke of Chrift, it may be it is from.
the diftemper oft time owii heart, lio; fromChrifts
yokej -wekhbw tli^t a lighdyoke to one that hath a^
fore nteck, feeme$ to be ve^y grievous. But the fault i|
IS not in the y okei but in the ipreuef;$ ot the aeck^if
the neck were found, and made whol, the yoke
would feem light, foitis with many that profeft
religion,, and it may he have true gracej thcj^findi
rhey6kc!vtryhardT6them> andthey tompliinof
rheyokei and think chat whicti Chhft re(juites of
chem is gtietvous to them^ but truly it is. thfe diftem-.
p<r of thy heart, and the untoundi&eC^ ofi thy ipitit
ctiat makes it fo' if ib be tHy lieact were
butl^&ledy if thy hearc^ere but foimdxthou>v^oul-
frt zTtrm i.ir* Tfnerc thi Ipitit of power, of love
audi
r
keep icoot andttey arcK^d/ k> /^9ft ic pft, rlier^^j
ijiiuch a difcwderlinefs ofipkir^ Md bich (lupvlm-j
^ oufceft o£' fpiric^ diis madcts itttic^ di&OViti wjiere:-)
d^noMT) wneiithoiLarc iu pptform^nce 9| dftfies if
thoncQuIdell be under die yoke of Cboft with a
calme,4]uier Spidt, and c»?ry ic in a tneek way^ Oh I
the fwtecneftchac. thou MTOuldeft €nd chere^ hoif
ttaiiy umei Jullyouha^r<jaM^peK)^le; ci^ac when
chef ^lo pray et^chey ^aono^p^y as^bey.woulfl
4o,cUefil chey <veXjand£bH;>nd aire ready co {hink co
^cay no inore,and why fliould chey way ;^ny more)
^ey<ace£odiftulrbed in c^e ^fatfy^ CMy think k is
i^ectdtcAcaft it bffv and diey p(g«& to hay^ bard
hiau];facs of tlie dboy> andi04:hei|r ^ricf are all in a
fteinperand diibrderly wprkiisig prelet/ly, and
^re is cha difficulty^. Wjgiecefis afiocber^ though
[le cannot do whatihc would, yet be ha^than hum-
inle di%ofe.||pg8od»and£h]9ke^i w.i^ \xy apci^her
l^iae, 'Hiay bpiSndnMycon)^ ^h aiiiQt^ tiKpe> ftill
\ i'love theiduty yXfaf law \% gOQd> chf dut v 4$ Mft ^U)id
^ooi^iandehcM^ftooi^tbe of my
fpmcl taiinjtjdaic fiow., yft liysfiie Q^d will come
Hit4inochcr time^ I.wUJido A>y dw>y« fifA, lea^^ ic C9
|)6bd c^ coctiA rin wh^ ^g|^lf^a(«&h>v «s y <»» bfa,rd be-*
fdtoie, wi(eoch^£iiUMte pr i the :HJa^ef^ Uuu; JbearM
Lk9hay(^^if^i;oes on^clllierily^. ,bis yoke is Jjiocla
^griav^/ibQCiif 'M'iliAgv this vf9i^ aj^d that way,
'Uindturneirxi>irhis!BdetSi([^chaifi4e> every way ^ be
|»milka$.hii$jyake^C]wy€^ rot^i49a> and ^o ic is.in^itb
isiaiu^ iGbniiK%ns> Jc^
l^p^t^ibidbpriciuayolKaba^. inaike^ ir tjEj^ j
' '^4F%ly^Thiiu: compkiodt an^ <C4Ffl4l ^
>fc*#tti«fefcflfito 4diac the ca&ng ?M*se ^, ,
i«W
.itnttWAMMtra^vrntl^ftV \ 1
■feMMMM
• «
■■* ■ ' " ■ ■ I III ■■^■^y —
w, i
1 complirmofayokietobehardy whehii che nfttog
ofcheyoke off would te a harder cJiiog then cliej
bearing of iof tiierofote che Hebrew, vord (hac ik^
Tiifiesfin, %ifiiiie5 allb lahoi: andccoi^lej dieteit
ntbretcottbte«i£ ttlofrftouldeft.cad oflFthc yakc>
tbouv^oaideft jindmorediftrefs of £pirir» and more
drfficiilCy incaftmgbif the yoke, then to be uodo:
theyoke. kief cru^,:«hofechaK be caroal^aiul wic-
ked; dohoefitfdfc^ twifrhouhaftJGrace^ifihCtt
ihouldeft ca^^c^^lFcJie 4Utf t^ecaaCeof che dii&culcy
chou wouideft (indit htore4ifficuluabcwlchoixtbe
ducy:^ <chen i^ perfcMrm ic. As I will inftance to
your bwn experieDces, you fiend fofnfcimcs cbat
yducheaici aHe- Idih to^come offxo^ P^^K^ ^a
iiioriitn^^. or if yofHld^iiy ,yoitdo it fleighrly jaow
db not you fiudydarhearcsoiFche hooks al theda^
long after, hare nocyou more trouble ^11 cht day
long when yeur'conidence tells :you cbac y u
ik9uld go and feek God and prayUN|/>char things
are more eafv^ and that ts^a:iiardtbt^, and there*
fore you negieft it, now do tiot you find it more di-
'ficulttobe wirh out praytf in a^ moruingy then is
in all the labour of prayer i compare one day wkh
another* and fee which is t)ie eaiyeft. The yoke
1 1 of Chrift that was upod Damid^ 'might befqqawbat
[hardto the flelh 4mt the oPftiag Jm tbefo^ bra^
h/i homry ibetefare in P£aL 51. lfe.ci«c/ to Q$d,
to reftore lohmxtbejoy ofhk Satvadnn audtabeak
tf^ofe^mes of bijf that tpereh^igf^j IbatP^ SaKrI
hhdtibou baji bfo^n ma^n^fCB, ^sx&cfrtffmi^
Vr^^ist'lrcdlj.ti^XtA^SA. * Verf. . 8« c^Maiitme to btm
ji^and^laAm^^^ Shattbmi h^hraifa
may rejoyfe^ fo that ic broke the very Bones of C#-
vtdf we callilig o jiFche yoke'of'^ht^^ |he
Ithar VaividfeU in his heart, icarfas fkifch ailm
f hiai as br 6ke ' his' boMs, .4iow wiipi did jsvcc m
oftbeMi^fbr i^ jHfrtrii^_^_^_
it might 4 littleialnt jiu^Hcih, jhdlje'il lictlt bur-,
dCTtom'toKi! ffe71i,yKit vrls nbt [Hit f hich Irokc
■)jiibpnes,tW cai^ing(>ffthey<}lj»"Tr!hrift;s » i*rBi-l
'"'i, ikUybekiiayokerhattl
xivikMy perhaps fomthingchai
fym."
*mmcd, whocetjuiredcbfrfthjn
■whf n, WiMi wilteo;o;(l>e wyTel
thatiS")?'^ ''Wi«'wy' "t thjs, till
dsi'^S^f ^^^'cd 'ti
ll^^a^Te.ilieinflpj mch a. dj
Sindirft'bontoniautjr, tlwq
»Bdi#pthe,Sa,%,nui:tms_tB'en
■> I hi
.- ■ ^ ^ ^ ,, ,, I ^ ■ l l II I - I «■ _^
hitfn;:>amibdEaAmg)ihimJi|]ik^ Mw ^io imbed r
tenra^<^''^ci^^ c<^<^ .co;4peakc<kf iA&: etfioefo of [
thou'comeft coUlideiilafll^i^^ <2hc&fif
is, >aod sriiac jJi£.ililt »& aoQiiito aid tequired hf^iti
fiirChrJftyan^ifoiCo.ubQtA fey(ir^i394eii I
idkitb££i;iiari ISo]:riQ)ihfi)^9rajre9dved/{UDe^
4yy.' jniahAMof gal Lai«ff,.^\ti: . h raoUifttd'ofi. y^^tiD
the GpCp^f^&d^ ^ ftroiigec. btmcLtiien ever it wak
r^uired upmnishe.fitft^.Coyfiukic; iauc: ihl anbcheri
ways €o«inguiiQakJatda0f3heCiW^y^:in6Uifl^
tttcougfachc hand) c^ftJteimedmoiir Jjdfost ^GfariA, SA
ic comertabeagceat jdcabnrorr aaIyi.\'!aiiitlflriKii
dAtles ace caken up iaan evanflefacai^ way} dkrir^hei!}
are eiafy ;l>aniQ iot)gai>Tdu£ai£eicbemi upma legal |
9f^y chw ditycomeiSQibe "toy gckvoasjcliac i»die
tSevtathly,ii^othecanfireriff chisy that <dffiiul^
ey dtac you iifid,. k is.nK the i Yoke of iCfetrifh if
youccnimei:;^ Tiiamiow C^amioii.if mopeiScinad
cteo eiFenis adii^bfiMdj.tfatxUfia^
9ecy'4if CTKruptiQD^^ia tlft Saliciiig of y^^^ '
lioa moFi then: btfbcey if 6 . diar youb "" "
chro^ thif) fiy ::measB jq£ ^hci ^ yirft
^omercobe mofce fltcoed icJim ?f6i:nnrlT:ili£wU&^
ciiw tyov C ^<Mpiatanes dbtihipk^. . Lr Hxv6f[men! ynu;
^cfci^SUuticvdr ) if daBMttaafiArjefl)bMax)MnrtUt
4a^€0irrtediiiid« dica6teii\whiteao libdy onedliBi'
witbthofe^embeirs^ theafhes lye StUU duc if.iyou
k ^ ' ' come
4mj.ji
^Ctoift is hardy ibfictiQAwhac? Ic^ishardco fleih and
|iloodi:ic;ii.htoa cp^tt^e uoreg^perace pare, k ir
lurauiKOiCkttcl^c flioi)}d cnduif^ardnefs, icis ilc
that flefliiScibopd fiipuld endure hardfiiipi 8c there is
fio caoforo jcamplain chac Jc is hard co chem, to flefli.
& bl<>od>Mro to (hoe if fo be che waies of God ihould
prove eafieto J^fli.aiidblood,ic is a fign chac ii: is the
cno^keof Chf jb^ be^ayfe 0e0i and
blbfiAi icishardCQ.cbat we ihould b^acdown, icis
iiard^o cbac chac is our enemy^ Is there, any caufe
to complain chat fqcha thing is very difiiculc, hard I
andgiievous unco our eneniy ? .unco .one that we^
fluraTdb^at'd^wn} Now it> Aiould be the care, of a
Chriftian^co beat down fiefhandblood .as long as
welive, and.cherefore chat that is m9ft hard unco
#efliiaudblood» ch^t chey fliouldrejoyce in^ if chey
Apdittobeib^ Should any one complain^ if cKe
Cjtiy ih^ldhAlre:iUbelSja.nd Traicor« c^ac fiicHild
^ifeindieGicyj. tohave Soles and Fee cer^caft up-
«itb#m^ Is not this/fttvefife cpiiCicy} poirh,a
om Of City .fuffei: by this^ becaufe Iroiti Bolts i
andT'etters are upon Traai;ors> R.ebe)$t and Male^
[ £lftpi;$ \z : What griBtt^ Tr^Kors^ Rebels^ an4 Mile-
fii^r^s are there. flgiinftMus^Ghrii^^ ppr hapsiW
. i^ff^ U)d e^ediiiing ^ood. ih;sc variiefh up in rebel-
),ioi) j^gaiuft Jefus Chrift). t ban jQ^jBi aad blood ? and
I^JronBoltsandE^ttti^ be upoB^fthftro.which we
[•Ihould /efik ,H> fubdue.. and ^wSxx why fliould ^ we
^q[ipUvvof:bardne£i there } Weuldn thcw have
itftfetl^jSetti^yG^dbJtoodiliihnisaicw^^ <aie, £uc
niKv. \% w* the yoke ofCbrift eafie to the teg^ner^^ce
;|!fg%io:il^? Iq my ilcfli C ^^^th Va^l ) there is no
^9p4»1 but tbj9 regenerate part finds an ea&ih the
W^9%%iiMt^%l^tiM^^^^i^y^Kt^ aiidi very
1i:;M(4^itttbl9iXHhe Sottl.. < .
: . ViiKhls'^ : 7h«i complaiacil of>difficttlcy ^ itiniay
i'i \ " 'tie
««i
- ] ■ I ■ . ... '" .•" ■ ^
froni,rhe;^ir, and fo he ftnd^ cb? fceneftE ctf hV .
clo4ths more CO him than the burden of hi$ cloachs
comecorSo chough there may be fome burdeni^ /
lome kiadbf troaMe '}^ the waits of God to one
chat iafati^lified^beinn^ but in pact fanftified here*
yet there is moreileli^^ and more eafe, and more
good that hedbjh find m the waies of God than there
M trouJ^fe, and therefore put all together, and then
filipyokeofChrift iseatte, andbis -burdeii iight,
theiJe^ fevtfall confiderations wiUt &t{jifre,iig) itift ^1 .
the <£&culties that any of ihe Saint s' do iiiid im.
Cbriils yoke.
.► » ■ •
^ rnei^ tf.Qhr^, andOyj^ions ^ainji the fme
i » , ». *il'»« '»#'» I *» X -• * '' .• ««•
^mw wbwTDiiPpJi^^^^ a»d Govttnwnt he wjoujdi
SSESti^peook c«(W uoatf in the t^^ OftKe Got
i^mtl^m^-.^l'> ^.< H wilting to. piici
IheeaJinefiofthe^oVerttment of Chirtfi^ 6^6^
fnalignanc party that have fuch fpirics, buc fuch as <
, have loofe fpiricsTchey are thofe chac live very loo£* /
Ijy 8c others chat have meer civilicys add kdow iicclt; '
tDif che power of G odline£i ^ chey are afitiid of thi^^
^oidObj howisicfaidby moft, we will noc havo
chis man reiga over us ) chey even faid rhey will
j break h is bonds afunder^ and caft away hit cordS)
chac is che concroverUe chat ic is come to at chis very
^y, and chac Prophecy in VfsUn %. feeoM co be f^I*
iSlIed ac chis d^y, afverfe?. Tbe^ings^f the earth
fettbefttfeheSyandthe^B^lerftakf counfel together a^
^ainfi the Lord^ and againfi bkamintedi faym^^ Le$
Mn bteaktheir hqndfaf under ^andcafk avMy tlmr €ordr
from mi he ibatfittetb in the Hedfvenf^aU iMghj the
LordJhaU have ibem in derifion. Then fhatt he fpeakjo
them in bk tvratbj and wx them in hhfore dt^dfure
yethavelfet my ^ngupon my holy hittof Zions for al
this I wil fee my King upon my holy hil: CercainlyJ
Chr jft is noc fee up as Kmg as be oUghc co be» whace-
vcr profelfioh we make, except we be willing to
come in> jBc puc our necks under che yoke o|Chrift,
and Oh, what a heavy burden and yoke ic is } Fori
inftance, That Men and Women mould not maktj
a meer verbal profeffion> and fay, IbeleeyC) audi
hopecobefavedbyChrifh buc fhould gtveahaic-
counc of their Faicn, and give an account of Xome
work of God upon cfaeir heaccs, chat Godhach cal*
ledchemoucofche world, certainly^ chat i«.ane
cidng chac Chr ift doch reijpire in hicipeoplot joy*
ning cog^er,^/CQ fecup theOcdAiMeNi'as^chey
ou^ copL ctiac^ey fliauldhavefome knowledg
one of adOcher, knowleci^ of fdme work of ch^
Holy Ghoft upon cheir hearts.' Tou will fay»
chac is fecrec« 1 butthough che Holy - Gboft wor-'j
kech in fecrec, yec certainly^ cM« oay fohio'viray ofr
ocher appear, we cannoc know.lt certtsnlya fdr
chercmay be many Hypocrites ( no quettion ) iUi
6:po The eajuKjS'^theg^yernment ^Cbrif,
J
1
"4
,€licCittur€bo£God> ftiid ic > a vet v^ vtio csrilfer
I ssKXi to ray> ctn clie Ctwcb o£ God bewkhont Hj* ^
pocrice$ ) thac is ttkeaindeed for giraaied, and no.'
body in cb^ world denies iC| I buc there intift bt.
that in the judgment of Cluiricy^ fo as hj the judg^j
ment of Charity we may fte fo faj: as we are able co*
fee, that the Holy 6hoft hairh been workii^ imoa'
tjieSoiiiofthisManand Woman, and hath cwUed^
them out of the world, this isih^ firA thing in.o^
m^ imder the yoke of .Chi ifl inhis Chur ctu . IfoVi
how hard is this to carnal hearts } the very meuio*;
ii|ft|>.of , it^ is enou^ CO make a.miitiny m many Q]a-{
ces^Whatl have we lived al this whiles and amftve
now conaie togive accoant ofoiw £aith) But now ic^s!
an eafy chftig to a gracious heart» what itmorecafy '
to a. Gracious Heaipt, then to fpcak of the workcC,
Godu^ his Hpajrt^ to flive Glory to jfeiiisClinft|
lAmamfeftjAgtheworkofGod in oUling faim ooc.
of the worlds and* bringing him out of the Ku^
dKioi of darknefs, zsA. trandacing him in^o the
Kingdom of his dear Son? the manife^tionnl
this IS exceediiig delightfill to a gractous VLeau
A^i wfaeCras many. tll^> that Ibme wil Im.a:
greater yoke upon^rbcfB by comiqg in, and ut^
mktingtothegoiairmenc of Chrift m hit Chtvcb»*
xheyfay^ they wil make (hem so enter into a^ib-
lemn Covmaat befwe they wil admit ^na^ I
con£efs^woreit£by thacftUbwotfufigedas a fiUDg'
aitce&ryt ofaafethryifawdd nor come in and iova
sadieordiM^adl^CAyifty witfaoi|tanip^ lo-'
Itain Gotenanti^ fbrtil Jcafinociiut^'acdpwloaft «
werea^yoke that I.tWnkJC^lftnever UuHpooiw
Chttrobu HOC an.«x{blt^ic iblemn Corenauc^ to
iKge iciaa Aec^iltJtyichai: ci^y cannot comeand ion,
aiithe<ifrdiiianoc8)itriiboUtir, andasfoff ay {mi^ 1
fenowiio&anytbacujqgeit as siecaflary^ Aoiuii it
aiiifedSris true, becme it b the way tif jiuu&lfe»
-^««Mi»
ObjeS^OHs agamft the ffitwuwent C^c. 6^ i
ftingthemf elves od6 vsy er aaoiiherj andfofne Mray
chey would have for the matiifeftation of the grace
o£ Gbdy and of cheir willingnefs to joy n witli chem
inmUcheOcdtaincesof Chrift, fo far as is revealed
CO cheao^ and I know no qcher way chat h ur^d than
chis» but CO maiitfeft the Grace of God upon their
bearts» the work of God upon them*
A^ for the matter of Covenant, only to pro-
{e£$ a wiiiiegpefs to joyn with fuch a Soc«cy of
Feopk m ail the Ordinances of Jofiii Chrift, £o far
as theykoowj fuppoie I flioiild qm he convincedof
this par^icMlar Ordinance^ or the other particnlar
Ordinance, if inhere be a willhignefii to walk in the
iCtedanaaces^Chriftfo far as I know, this is ohe
utceraioft th|it is required^ and for the other it is
only for ediiication, but for neceflity^ Iknow nooe
cbat #0^ f equr^ ic« Now ^^t an eafie Yoke is
this ? that oneihouldcomc to be partaker ofalthe
priviiedges of the Qofpeli and aU the Ordinances
chatJefusChrift hath betrufted his Church wirhy
and chisis al that we midft coiQeyandfNrofefs our wil«
lingnefs cowalk wich all the People of ^od m all .
the Ordinances of JeCus Chrift, Co far as is revealed
cochern^ is there not an eafinefcift this to a Graci-
•MIS heart) Certainly, this thac is complained of
hathno great difficulty in it*
ObjdS^ 1 hut yofX wil lay. There is more diffieul«
ty than thii. It is required thac every one ftould
watch Qv/ex anod^es^ a muarfiw wai^:hinjg. O^ei:
one anothes in theic waies^ ,and oMerviai^ ove^
another^ an^ihia is tru^ a^ainallieart can^t do
it, wewerewonctohavealoofekmdofway, ibv
we lived in y^Cbnrch conunnnion one with another,
and neveritne w one another^ perhaps nevdr faw
one apot^e£& ^face in • all your livest but wh^
youcaiaeto tl^ Sacrament, and whatever evil yon
lii >,
Goyernmentof Chr4ftanjwered.
lick S4Cis(adiod> if we fall into that w:ich givrt
L ublick oiFence there muft be publick Sacisfadiion
given, for private offence we n;uft give private Satis*
Eaftion, and Oh ! this is a Jieavy Iron yoke ro a
cacnal heart, if ve Ibould come to fuch a reforma-
tion as we defire, Uh / what a burdenfo\n thing
i would every carnal heart think lO ietine look now
corny walkings I cannot /doa^ 1 was. woiit before
[ciniey let tiieJ)eiiei^ei:fo vile, da.vhac Iwili,! could
gfyeaProfix)ralittlemon/9 or an Archdeacon, oc
aCommiflary, or the like, ajad rlxen let the Minifter
andfhe Congregation do whac they dare, Oh 1 this
is fine andeaiyxD a wicked and corrt^ihoart^ But
Qowco.cometothhi that whatever you ar^,,RJdh
or Poor, if you fall into fcandal()u^ fins, iris not]
making freinds this way or' chat, way^ or to a Mini*
fter, no^but you muft come and make publick con-/
fcirion,8cgivs pubIickSaU9faAion,andt)bis is ayx>ke
chat is hardto a carnal Ixeart.budto a ^actcni^heatt
ic is eafic. What dificulcy tea graciouir heart ix tM?
I hive publickly difhontured the 'Uanieof God; atid
now i cpme piAlic'<ly to tcpave^ the name of <^od
chat Iby.myXioslbavd d^rkned^anddone faUK uiito^j
1 come now ;tcri repiine.it 'Q^tAyy-Mfy; wha^'^tft
cauft.thouriiave tillthcr.he ioiie^ eertcUnly j>{fri?fcy i
iic^n ht chuoughly humbiiedibr rUt tmrolthy fottij
yr^et^'mthim ha^ftiitnnedp^Iichlyi^a^iftAMSod^ if
chw4)ift GnMd iecrcoly, dhen XLbTift^-^e^jai^ds melt
|mVtil(^£«€i9fiition,;biii:3£c^fikaft fmhed) piibfidt-.
W^wl^ir mOr6dkictfUdta.Ti)yJiie«0fi^Giddt>ttitA€^^^
-cwi U(2^</ i tlttt liTOgfan poblickl)^
.>fDGo<jt>: jt^ic .ba(ix;i3Qkiokdy bibni'dJfbouored* by
fri»ii Af»« ^'^9 mnikotpoffibly fioe boor&jsh ^ftiaai
^FfWQWaO«^-^^«wciyyaiidsd>oatrUffth^''*^
^i5t^l]il^^;M^]^idio]riiamdbddutiaMi ^^dMitfiV{<% I
k^^BVhI^^^ )tfmof:^Qf Codi pubiickl^^s tiil^ib^ve ,
''. s " finned:
Il l' ■ t ,' t r i i i Tf^m ,
^
' ^ — ~r— »«_ ^^^
cooeie into a CoQgcefi|atioDf and give glory co God i
and Igiaenc k bjefof e hiai^ and all che Congreguion
Umenc, and cfaey all Jfend up their fighei and groans
for par^onii^ of this oiFender, and reftpring of.
bim, and for che lifting up che lighc of Gods coun**
teiNince upon him^ if your heart were humble^ you
would find it a great d?ale of eafe^ for the rruthis^
yiou cannot expedl co have eafe before you have
doaethiSj thole that have oifende^^ thoi^h they
have gone inthek clofetg andf ought Godf y et have
kad no reft but upon tl^s^ now God doch uiually
fflant abi^dance of eafe^ peace, and joy in C^ift,
mat it i» a thoufaiul times more eafe co cneir fpiritSj
then for them to go on in their fin^ and let their fin
canckle.
And fiircheTyChitft in the goverment of his Ch|«rch
will not have any officer over you bus whom he ap-
points^ indeed. in a Civil Scace, they may appoint
caskmafttesj and what ofiicers they, pka&i but
now in a Church Sta^e, Chrift appomcs every ofr>
oer, and therefore a U that rab bxe of C^mnuHar ies^
Acchdeacom^ Deaas, andDeanosandChapcers is
gone a wayy . for there c^^iu to be none fucb^ and it
ii a^gneat eafe lUKOfh^ Church of <4iQd;(o b^eridofi
themu
t
' , ■ f
Aisd tfaioy you are to have none foiled upon
you^ but what you ypsr felves iball yield ufttOj
ihcy £a«not Uk a d^ne^fii^gr wayr £ay^ yw ^ltaX\
<lttareluchaMiaifter« ^ It ivas^apwh b^f6r^.:t)iat i£t
jnrenck nan Ali^houCey orWHoftier: fhM^d ^ve
aauode die» mdlciavethem toba his b^v4?,4Mid
aiAAdvottTon balonged^to liimy chis> Wencb^tt^t
Siveslsi 7W atetifrii£^:^B. ai)
pmercco ffind 'j|Q)f^f1rAlow^tha^^
li#o6iifl£:af Jiia :iu:eedin^ J^atin:.»^ta>{and ioue ai
• r r mm^t^mamatk^^^iijmttm
I . 'G6)f emmm of Cbrifi ati/mrtd* 4pj
fiirdieopefiiogofcheyoke of Chrift, dUFeiiog Arom
tbt yoke of cbc Civil Mace.
Yctf Ajid CbrtilreqQiref nothing CO be done to bit
Church, bat what he would haye aReafongiveeforfCf
but if a Prelate did but (it at his Table amongtl his Cupf ,
ind write but alioe ortwo.whata diihirbaDce wattbeie
thereby juoto many thonfand Congregations^ he never
cametocbeiBhiinfeiF^ but mteriy he comniandis and
they mod do it. « But now the commands of Cbrift tie
ocherwife, whatever is required of them from Cbrift/
they may require a Reafon of it, they are to befativfied
cfaemfeivesincheReafonof the thing, andhowChrift
requires it before they fubmit unto it. Indeed, I am not
bound in a Civil State to fatisfie my felf in all they do^
but I may think that they underftand more of the Civil
good than I do, but it is not fo in t Church ftate^ the
meaneft in a Congregation is not to (ay^ the Miniftcrs
and Officers they know, more tha^n I, and tberefoic
chouj^ I fee np Resfon to the contrary^ I wUl fubmit :
Now Chrtft hath fncb a tender care over every one of
bis members, that whatever thfty do they muft koow it
themfelves, they muft do it inFaithy they muft know
bowthiscomesotttoftbeword, and they mnft do it
tbcfiioFaithy nowwbataneafeif diisi^ andifmeodid
knowthisy how readily would they come under. die
government of Jefus Cbrift ) it is as great an AiKument
of the carnality of the hearts of meo^ diat they baviog
been undef the vokeof-Aottchrifl, and now uieyhavc
foflie inkfiog ofthe yoke of Cbrift, that they cry out of
it, and fay, they h>[d:rath^r he imhe former way ; jnft
as the Children of Ifrael, they deltred to ^o back into
^E(Q^ agaiu, and they Itked nottheir deliverance^' but'
would fain have gone back cb cbeir bondage tga(a ; and:
bath there not been the fame murmurings in Ae hearty
I ^.oao^jfl^flKiF^c^M^wiU^
|bandagtj^*X)h^irwew.)«ft WHq !G9d:tfaat wr <hwld
IfCOsroWkfgaio » ^yf^ tOroo^fomeMiofidition,
/
6^ 8 : OhjeBions againft the gtfpernment C"c.
and wo unco us if we (boald come totbit, to rfmrn no-
lo our former condition agcia : Bat for toy of yc^
tbat de(irc to feitrcbe Lord, and keep your Coofciencct
c]cef4 andthat wilkiotbe way of eteraall Wft, I ap-
peal to yoar Coofciencet, what is there that I faavc m-
medto yon that wonld hot be eafie in your fpiriti ?
Whtt difficulty wonld there be in the waier of Chrift
ibtbeCbarcb? Truly, Ibavecoldyouthe main dtffi*
atkia, and I batre dealt plainly with y<Hi in thct thing,
tbt chief difficulties in ail the outcry in the world about
the waies of Cbriil in his Church I have told you. Now
b there any Gmcious heart, ( if I fhoufd fingle out any
Gtactoits lieart) that would count this a difScufty \
tc truly, we fliould not only think it eafic, b«t we fliould
pray foe the government ofCbriftt for his go?ernment
is belter thad the government of Anticbrift. We muft
knowtbatifwe Mthofe that profefs Chrift, we bave
ccrtaiply need df all the Ordinances of Jefus Cbirift, and
cbey are not ibftirated in vain, and therefore if yoo
bavt not been fenfibie of rbeoi heretofore. Labor to fce
ftn£ftle now, for if you did under Aand your felves,
you would fee a need of them, and thofe that have bad
ibeitb tticy hvrefoundtbis yoke of Cbrift to be very
tefie, and the other yoketobea very heavy yokeumo ^
fiUBnu '.'.Si/
f' . •
l:.-f •. '.'-' CHAP. -CXLl,
OftheeafmefiqfibeYi}!^ of^mionffortbe^ame
V • V ihfcb, Tbc ibiferiiigi aboQi tbofe tbiogi
tbatdwifbrcqatfcvc chOsgh !• do rii<^ tbia^ ^t
» I ll<
r i ,'
tlye Me of^/fiinknfir Chrtft. ' 6p^
Cfartft reqaires mty fcem to be eafie, yet to be«raQd
fiiffer thofe beivy things tbtt we read cba( Chriftiios
djidfaffer in former timei when they came uader the
yDkeofCbrift^ and which we are like co (uSo^r in the
caufe of Cbrift^nowefpecially,if the Lord (hould let the
Adverfary prevail over Wt wemtycometofuffer tho4
chiogs chat would be very ba^rd, wheras if we had liberFjf
of Conftjenpe at others have, that we could go any way
chia way or that way> (o'as may ferve our own turo^ .asd
be foitable to out own ends ,we might avoid a great ^c^\
of fttSering, but now when we come under the yoke ^f
Jefus Chrift, we muft keep oh in the right way, we muft
keep on in the way of fuffering, whatever fufferings
come wemaft not decline thrwaiea of Chrift in the
vord.
How for Anfwer onto this : The Scripcore doch not
jad^itfobardathiogtofuffer for Chrift ts thou fee-'
meft tojudg ittobe> fee what the Scripture judgfth. it
CO be» St. Vsul fpeaking of his fnfferings that he eadn-*
redf ia2 Cor. iz^ lo. Therefore I tc^pUafui-e in Infir^
mitietj in^proacbej^ iniiecejjptie/^ in<Ptrfecutian^
inVi^ffttfor Chrift jjakg^ the word Is in the Origi-
woA^lamvpeUpleafed, here I ttke pleafure, I am well
f InM in Infirmities, in Reproaches, inNeceflities^ in
^cr(ecacions, tnDiflbrefles, I am well pleafed in them
all : Certainly, that that a man hath a ^d pleafaic to,
chit he can be well pleafed with> that is eafie, a maft
muft needs have cafe in a thing that be is well plealed
10^ now the Apoftle profefletn that be is well pleafed in
that which be fuffered for Chrift, and we are never like
to be called tofuffer fo great things as be fuffered*
•
And as the Scripture lets out fofferlogs as .th^(e
ibiogs tliat a-man may be wdl pleafed in, fo likewife we
may rejoyce in them* That^lace ki £«^ 0. 2$. tber^
oncLofd Chrift would have bis Difciples when Aey
foa TJfe IKhofaffiitmfw Cbrift eafie.
iQiec with h trdQif p^ co rejofcc in je, ^yoj^ (fincb he)
In that da f^ ^tuio rejpyce nceedingly; that is die
third (fegrcej rejoyce, ind leip for Joy : wheoiicbtt/
it 11 when they fliil be feparated from their company,
. and t^ey fliil be reproached for Cbrifts fake » yec n-
I ipy^tl ^^H^ ^e, and leapfpr /oy« Yea, the Scrtptoce lets
bat OQt fafferiogs for Cbrift ^ oor fiiffisripg chat wt
meet withal any way in the waiea of Cbrift, aacbit
Wherein above at things we may rejoyce^ there is wd
pteafing , there is joy, and exceeding joy, even co let-
ping* y^» snd there it al kind of Joyj all joy • fo the
Apoftle in J^''^' %• ^^ ^/ brethren, count itaUtoj
v^nyefaU inte diyeri temptatiom ; and among other
tefoptation^thcfe' are great ones, the temptacioffi of
fofferingsi count it al joy. Yea, and laftlv, there is the
glorying in them : foifi%om. 3* 5. fVegwy in trtbr
JatiQnsj fately then there is not <nch dimcnlry in fafit-
riqg for Cbrift, if there he wel pleafing, and joy, wai
JAceeding )oy, and all joy, and glorying :. Thus the
Sejriptore fets out our fu tferingi for Cbtift;
And fo I migbt giveyou the examples of abundance
of Martyrs, tbatfounaagreatdealofeafein their (iii^
ferings for Chriftj the example of y^'w/ ISaiiffitfiii, in
^fae Book of Martyrs, when they kindled the fireVMicr
hit feetf faith he, me thinks you ftrew DxaaskRofo
under my feet, truly, there is fweetoels enough in ilie
Hpfes that are ftf^ewed. under ones feeti that ones fiecc
jgoiipouft And fo ^afd fpe^king of a Martytj hfc 6iidi,
thicKe did account the Prifon that he was in, as a plea-
fant Gard^n^Bc the feveral kinds of Tortures that beam
Qt unto,as feveral forts of fweet flowers id the Garden,
b deligbtiful were they to him. And Luther reports of
one ^aba a young Virgin,tbat when (be went to mt^
I tyrdoQ fl}e went ifs if (he went, to Marriage, He to aBar
1 4net«. And theftory t>f Mr* Sandefi^ that euelkflt
\M|rtyf is famous, when %e came to fuflR^j he hooA
•ffuirbab iifliingandg oingpf his heart into all the Mesa-
Ibers of Us b9dv% and from alitheflffemhm ofhia bbdf
:;,
I
;: thepkeo/afJUBmforChriftfufie,
I ^ - ■ — ■— ~— ~ i~— 1 1 III I ■» ■ ^. - " 11 ■ ' I 11 ■■ 1 1 1 1 I ■■ I .
I to bis betrttgtio, in iiicerconrfeasitwere iai bodil
I way* And ir #ere cndlc&co une you the parcicnUr
\ and to Ihew whcfcia even the ctfioeft of fofferiog A
I Chrifl appeart, bot I (hal not do tbii it lii^e, fon
lof yon may ftt cbat in yoar hands of ^Moftf^ counting ;
\grater ricmj U fiiffer far Cbriji than to. enjoy 49II tl
' treafur^j of Bgyj^t^ andaman conat^ not his riches
bardcnc Now this it tbejodgmentof ^aje/ that had cIi
Spif ic^f God in him, that whereas |ie cnigbt. h^vc ha
I mny riches that might have been enjoyed tiji aH the Ian
^%gypt^ yet he Accounts the fufferings with ^ Peo
I^le of God greater Riches than all the l^^fore
^^yp^ Oh 1 there is the hi^ft iibpcovenicnt o
o«r iofferiogs for Chrift ai canlic; fotnwfiaf Wgher in
provement of ppr fuffiecingf than Angels are caiJlia^.191
CO9 Angels are not called to fuch high improvement o
their abilitiesfofGodi aswhena, Cbriftiao futfers fb
Chrifty there they do confefs wish a gloriont Voice
Saith an Ancient concerning the Martyrs in the prtmii
tivetimcs. ^ We do abundance of ferviceJn a little timi
tben^ and never have the Saints fnch a Spirit of glorj
rcftiog nppn them, as in the timeof foffering^ theyan
voder mofi glorious promifes in thofetimoii and havi
more glorious comforts in.thofe.times^.thao: at ocbo]
liiD(gjLj5!^?C^<^.(^^b^^(S5^^^^ divers others thai
might oeliemioned^ tljcre isi^grestTlW-of eafis-and
jcoiitf Dtment in their fufferings for Tefus Chrift.^ 1 wa^
10 prifoo til I got into prifon for Cfirift, faith one Mac*
iyr. And many profefied thatchey neverknewthedif
fefCDce, between tbe comforttofthe world/ and ^i
cpmf<uts of God, fo much as then whtn. they fufFifred.
iim Ignatius J when the wild beads cruflic his bone^
between their teeth; Now/.I beg'n:tabe aChriftian
Aod another profeft he had rather be a^fmyr thai
wotkffliracles ; and therefore there is no fuch diKicuk^
<)r heavy bufden in fuffering for Chrift as ye are afrtfc
(|f. Many\poor Chrifttans, when they hear what tbiilg
»dif IS have tuSt^td i they think^ pb> if 1 mould €
llkfike ofaffiiBionJor Cbrift eafie,
^- " --- '
tUc4 totolbf fttcb tfaUigit I (booM mever go cbroogh
bfo: BfooidifcwmgNa tliAOMwfciillblethoa an
^f thy m^kMb^ the bMtcf :; Po^r woven tod dbih
IftB ditc htve been afraid to fnfftr «• weU at you,
vben tbOT btveciuae to fafiierr it hatb been gifcn co
htm to nffer , a mightjr pfefcacc bach come firoA
[efus Cbrift npoo tbem, aod it bath beeacafie to tbcm ;
odted tb€ tbiflg cbat is difficolt to one that is weak,
seafietooae diatis ftroog: Now wbco yoncorae to
faller for Cbrift, there comes io a great deal of ftie^th
mm Cbrift, tod therein ]K>owiU fiodeafe; for cer-
:sioty, Cbrift never calls ns to do hard chiiMi « bat
^t will give as ftreogdi proportionable ; and men that
irhicfa tppearedmoce difficult will appear aoie eifie
ban before.
«ii
CHAP.
^ — ^- -^ .^^ • ^ . — ,.^,.-, ^.^
What makes the waies^ Cbrifi^afie^
Ahfi A A kii > AM' i 1 ^tla A ^ A
CHAP. CXLII.
iVf/^thfeibingf are that mal^eftbepffaies ofCbrifi
eafie (^tvbicbk the fourth point fn Chap. 139O
opened in fiw particulars, i. Tbeyare' fucb 04
a gracious Soul vM impcfeuponhin^elf. 7. Vt
. comer breely off to them* 3* The waies of Cbrifl^
are evm^ and rwt contrary one $0 another^
4» *Ibey bririg Strength t^itb them. $• In them
alltberek^oodSuccejk 6* In them a gracious
heart k a^aief receiwng bh wages. 7. Ha
batbaUtbepaffagespfQodf prowdince to help
him. 8. ' Tbey bring eafe to the Confciencc.
9. Tbey free the Soul from carcs^ 10. They
makf aU giber thirds eafie.. , :
/ ■ . •
llc.iidf^vjwe are CO proceed CO a further ching co
I ihewyou what there is in the way of Chrift
chat makes it eafie, which wilbie a farther manife-
ftacion x»f ihe. eafe chac thqre is in the waies of
Cbrifichac it'ts fo, chacJiachbeea fhewed you be^
fore}: boc ndw that it jfnuft needsbe fo, andhow it
comes to be fo^ how ic comesto|Hi£s chat the waies
of Chciit ftould have iiich eafe to a gracious heart,
Gercmnly, ^fereiit a] great many Grounds for
it«f .J-. J*
Firft^ Tbey are iuch waies as bi^ve much in
cJiem, chat if a grapious h^arc were put co it freely,
that :M may eith^c im|K>fe them upon ^tmfelf or
ii0t> be ^aNMild, rachec, ifnpofe them ^pon bimirelf
tliafi dtherwi^,' iopfoftngrbimiCd^t^JK. himiel£» chat
iSKflfis'ii^nd/^l^hiehedi and his beAccifi a ^ood
tafllir^fa^ would mte themiipon bimiWlfi and eer«
JT; i» • " . cainly
B
nceoecweeDf /iniccioiis ana Jtmcies^ cnar itijoa
ouUfec a i^racious te^re freeze fhcMld choofe ra«
ler CO be WKhott: affli^k>n9 tftough it is itw, in
gat^d of the go6d that God brings iboiiem ehcm^
«5r are cood^ buc in tbemf6lV«$ they inrtf ^vil, and
• a Godly man (hould rach^r dHire co be without
em buc now^ for rbe duciei of r^figioiiStGoctU-
fsicli^te we are not to delke fk wift to be wichow
ertii^ '6r thtfc ^hey wete ocherwifc'thefn thijr aity A^
^d6tiyheitebtiot eb wifii dny (fdmm^d df JdlM
irlfftobeotheiwife th^h icisi-add Whebat any
ne jrbu find fuch a iifmg m ;^oar hearct^ as ro
ih chat fdch ^ thiag w&e nbt a duty, know, chac i
w cemptatiori'tottxe j ind eorrfi^ion ftirrs. You f
ly nor do k i^rhaj^s^bui you ihiay have a corrup**-
\n ftir fo ftrr, • as co wlfh it ikrere other wife, cer*
nly> this is a great tempcittion^ when the heart
El a right frame,' it would not- wilh any thing in
» waies of-Cltrift otberWifc' then thfcy are, if he
re left to hiiiifeff,hewould'himf elf choofe them,
atische^ifft.-
:ondly When h^ hath cbofe them^this makes them
y becaufe they are fuch waies as htmfelf comes
^ly OTi uoco, what a man c^nnei f reefy on unto tba t
^fy^ itti aU tbtpiopie 6f God are a willing people
Vfdl. 1 1 or. Kow when hexomis freely on, per-
ts, yojx willfay, a man may come freely on co
iing^ yet when he is come on, he may find more
Uiuty then h^ thought of. Therefore in the
3ndplaeetheyate?a?yiri this refpeft, becaufe
y are fditabk unto the ^eibper and difpolttion
1 gracious heart,' fuch a tmte finds the W4iei^of
:fft very fuitable and agrc«ble to him. Now
\tlts S'i)«i'i^^l»rf^,every like thing doth rejoyce
that which is like, aG<ydH Wifrt finds the coun-
^Strife '% 'as I niiiyfo- fp^ak ) of thcfLord Jefm
riflrwnttenmhis bWii heart, thac as it was in
fitflPcreattotl, Vhere the Lai^of God, theMor-
" * " »^P^*W>^W^»— — i jj I ->. ■ ■ ■ ^ I . I ■ ■ ■
What makes tht.wmei of Chrifi eafie, 707
coa^pafly cha( ciiejr can ^coAvcsfe wichall^
|ijcaUc$^<Sbodilyniefs^: and Shewing ^^<^ dilcoy^Cn
i opei^sMh^rs. faearcs^ . in^ celling (tei^?(pe^i9c
^oiGpd|^yir<^rkii^iaclieirJbetfri;0ne^oa«(Hheri
1 fo breachiog graces one upoo anochefiand praty-
one wkh :anoU)el:9 then chey cm l>e as jsux^nys
i b? ^sr deiigliu&iJioJfatit t Wng$.Aryo« S^ps 8-
Mftjy9H^«Qiilpaakids»; Or^iuxgi: xvcff^Mf ilP4
ic is (q^ctiac t$jtbekpi»per;^mei>t;4«$ cbe other
opjTjelcinenc^dche^ore ic,i$ as ^afy for a Sainc
^o on v\Kk^ v^ios of firlSgion^sf or a 6ih cp fwim
fic wacpf> :io£arra4d>^ceg^ef«c^part'p^ev^9,
$apiitfat(l^k>iiiflow$ firoitfa^ii^cait^f 4eis becjweeti
ffkcj^yaoilthpobj^ft^ naw the waie$ of God
the jnoft (tti table ohtng^ (o a gracious faeare that
be^,tl}c»:efore cher$^ i; a great deal .of.eafein
eh)tbei?f! ifSincKUng je^fiir^d.in tbem but h^e
y^O^S^^'- Of a tooJii liwit oe^ dodi, npc receive
yiky.i^ Wtfdoiny tbeinfirHUion of Wtidom^ it isin
r byak$> a fool hath not dielighj: an underft and-
,<|>iitthfM^bi«-hea^t;maLy..cltfctweir ii; felf^ but!
M'-fmnP^^ in the /aid vulgajf :I-Atin, t%t a
Li?«:eiy.e? A9I undfif fta»|{\uig» JQftdejv^^ ^0* w)mlv
:iay i^o him, ^xqept thbie cbif^s tk^t . «i:e in hi$
ti be /ppketb except you f peak co him liich
igiasj^j^iii hif Jiearty fo they xurn iE> anA fo it
I^X^ sMl«iip^%li ti%a«tv,igaafi wy tfiwg^: if f)w)^^i
iota principle in his heart/ toclofe wica>tjlitc
ig that you fpeak, he will not eaiily receive it,
rcfoM,a:fopliM{iUjMit;KiCw,e tl«t wh^b.you
iki^f^hip^ of, b^CWDife.lr ifli ji% <ttitW«Jo^Jiik
a 5§IW W IB ifk^^iiwmo if is i^fes ihPWt bfr
70S What makju tke maies cfClurifi ^fie
{ore, youfpeakto biiheact^aiidlie^fiiKis
in bis hearc chai; conitts pcefifsady caciofe wkk k«^
which makes it eafy, xhereis in hti' heart fiich i
principle^ as upon cMndofting any tkiog of diei
waies o f Chrift^ he dofedi with k^ and cakes hold
upon ic,c her e being che fame cbing in tttshearc^' foe
though there bean objeft ieeni excepc rliere be
fomeching inch? eye iuicableco (he ob)eft toclofe'
^khit, mere would be iu> fight, fe the heart of a
Chriftian makes the wa^ qf God eafy, aad readi-
ly imbracech them, beqniie thece is fomthingin
(he heart chat is like to ^lOds waie«, and tberefoit^
It 4$ ready to xecdvie ^nd tibfe wirh them* As now
if yoo bring fire co a ftick that hath foaie firem icj
^ foon as ever you bring the fire^the Are that was ini
che ftick before, will ^oxne out to the other fire;
thatyou bring neace to ic, and will |0)^«e together
and io grow -uito a finite. > If you bring a candle
thac hath f ome fie e remaining i^iL k unto a fire, ic
lights pre(»(ly,fo it is Mrir&CK heart of a Godly
man, a gracious heart fees bsfore faim che^xctUen-
cy of che waies of God, now- tbeiieis a holy prind-
pie^ apriDci^ie-ofhatiudsin ^he heart that comes ,
Qucnatowbacisfai^ in «he word of the waies of,
God; a&d fo otofech wich'chem: I, thefe are the.
things chac 1 findia my hearty )now thefe dungs :
muft t^tds be eafy^becaufe they arethevery elemeiit .
of a gracious hearc,^ and che^ are fiiitable to bis
bea^ci ch»^eisa;fseetie(s«^efaiife^ that it the Se-
... . . :i
"* •
' Thirdly/ Another thiug-chac mikes tbem cafy is
this. The waits ^ Chrift, there is an cTcaoeH in,'
che.iiV thei^ i$ i proportion kiali the iraiesof Jc-
Caa l%cift> ^ there4tt tiOt out thhg contrary vmp ao-l
orWtf;biM: e(r«r^tMiMB«4pi ^e sioocher^am^ ther.
Qpc&e sobeeaiy* Youknow in other thimsf^wbca'
What m(^es tkt unties ^fChrifttAfit*
you are goiag in any path where chere lyes things,
%o imecrupc you> rher^ lyes a great deal of DiftcuU
I (v hi your going, but when cfae way is fo laid> as
I chat cnere is no one thing in irbuc helpsto another,
if you take one ftep chat helps you cp another^ and
f hat ftep helpi vou to another^ and fo there is fuch
%ti evennefs and proportion as one helps to another
ifyou be drawing a thing that one link hejl|)s antVt
^hetj and one lets inro another) this mak<^ it eafy^
.when every aft ion of a mans work is fup^ as the
firft makes the fecond eafy, and the feeond the
thirdi and the third the fourth, that wotk muft
xxt^ be C3ffy ; fo in allishe waies of Jcftts Chrift,
one duty lets in another \ and this is the dlfierenM
between one f hat.is truly acquainted ynth the wales
of religion^ and an Hypocrite^the one, wiien he Cet ^
Vpoh one duty, that one duty fo tires him, that hb
hathnomrndto anothet^. but now a godly hear^!
oae duty doth but lee him tn another, by oerf orm-
ifij^ one duty, he: is fitted to another dntjr, andtfair
isa lign y<iii performi duty in a right 'way, -when
it is tnias with you, . k is true,, the outward nnan may
be tired, i)ut yet the heart is in a better ft;arfite^'
pefforme duty the next time, one duty -is an iiiirti
ifttd tinocherj and helps on thie, piher./that is*?
:fhird-. ■^•/ ■ ." \\:\': ; • - \
FouifthlyilTieT^aji^^s of Chri^tiey art -eafyiBlli
caufe theyodng ,iftrengch witti them, and tocrea(-*
ifl^h'ftiJdiftrh, certainty, iliat work. tntt{!'me9ii>e;
•^tt ealjrH^^ itrert^ch: ^ his ^rclrkj/
and! flie^uprehe works iSe raoVemren^ it^get^?
t k truft 'greJt V<?^1^ come robe 4tfficu)t;becaufe:
it is true, 'grew V<?
ffiAce Wok vbddb; ^A^e more fir6nii^i<)m<b^
it get feengtbibutyoui|!end
wie wai^s oif t^^icnr>.^hp iiior
oire.HtiiiJJtfii^tl. hare,- intl^tb^ .
fio WbM makes thjs iM4ki of Cbnjl < ^c,
lis tiqup; ttieTQaJturalftrcngch may be fpcnt> 1 but)
I there is luvrird ftrengcjijCDmcs in & enaeafeth, and!
i^'^uppi'.eci by JefuiChfJft.j^ctieBody. chat carries
cucSoul> JlbucxheSxHUis^^^ the Body,
thVSbul fupporps tbct ^dyrZiid eiiabliescfaebody^
t9 move and makes ic ligbcer^ if che Soul were gone, .
cHe body would be a heavy iuaip>beavicr than when |
jcheXoiilUves inic, Xofuchakxud^of.burdeo is thc^
walckof keligipn eg agcf^iays/ioiuth^o other burden j
thafi (he foul is co'the body ^WQejd the £oul is thete^c .
isi, np^urdehVbuc k rather helps the Body, ic makes
the^ody lighter and fo when any woric of Grace
is added more than before^ the. burden comes to be
lighter^ aiid eaO^^*^ . ^ Vravl 1 6. 29- 72^ i»ay aftb9 ,
ijova ji$ ^migth^ ta,vp€,u^tgbt^ their very way u
i|rei\gil7>Jb[irely then their wayi is ea(ie» tnat which
1^ ftr,ej(igth^ |canfio(^ be a bard way » now the way
c>f the Lord i$.ffrength to the upright^ an Hvjpo-
cti(e liideed^ /it he wil middle with the way of God,
he ^ tired^a^ thofe in ^9i^ Whatawearinefsis
t)^ whiles ofGod'tb.them I Ihi^itisjto an Hy|x>-
critCi ,b^c the way of the Lord is' ftretig^ ro the up-
r iglu:«\ A man that hath a carnal heart, he is tired
j^efqntly^ ypu^chac complain for.want of ftreagth^
a^d ytou bav^ nQ heax:t to (ec about Buties of Reli-
j^on» ' becaiilb you fay you are weak,' the more ye
iet about thefe Duties, the more ftreoAh you fliall
haw. Tfiere is msiny a Man and Woman, that
praies.fway their (^engchin prayer, and ftreng-
dffWf their' lih ii^' prayer^ and Ifhewed you,
Hawijf ci^pAal hearts their >^ery diiticiB may \>c eafie
to iheirifins, piit now a gckcioiu h]eart dbcli not pray
away his ftreogf ti, . but he flial have more ftrengt b 1
in his Sbiilf or the J^elent, and he Ihall fee it after*
iwaKds.; )fou wil fay, . Hbv " fijall } knpv that I
Ifor mjr body w vpii^i jf ;^QU ^ fcuTa
Irtlc tunc tqrefretbryQtti: body wij^h Ufcjj, or the
*'*'*' ' ' like
■•n"
What mam tU wales ^P^ri^ta^^i \ ;
like, when you come capraycr agfein, y oii wiTliave ;
^occ fkcength to the Duty, there was more ftrcngr]^ /
I itvy our Spirit then when you wcr^ in the Duty, opr
^ to your nitUialftrengch d d fail, and therefore do
as much as you can inhbly Duties^ do not fea^ tire*
. fomneft in them, you will do more than you di4
( before. That is the fourth thing that makes ch^m
irobeeafie, b^caufe they beget ijreng^h.
I Fifthly : They muft needs be; eaiie,: becaufe that j
in all the waies of Religjon there is cvpr more good
iiiccefs, a gracious heart evermore finds fuccel's in'
the waies of Godlinefc, now that way that a m^n
alMraieshathlucce&in, is very eafie to. him, you
count thaft.Vf>Kk very, eafie work that aliraiei
thrives In your hand, and that you may certeinly^
know that it wil fucceed before you go aboucit.
If a man go about a work, and he is. uncertain in
the fuccefs, andhe 1 1 ipks j 1 may take a great.deiU
lof pains, but I know not how I ihall fpiBctt OhJ
that is tedious, 1 but now, when he:goe&oiKxo thej
work of the Lord,where heknows he jfeal never fail
offuccefs,, this work is very ca^fie to himi. In the
firft Vfiilmk^s faidi that irGf^ly man pr^o^firAan
^wryjbing tbauh 4pffex wha^jever he d»*:ihaU
profper,it is t^uer we may fet ujpon cnicward things^
and nor have fuccefe, - but. there was never any. gra^
triousaftionfince jbc beginning of the w?prld bur
bad iiiccefs, here is. the difference between. your
-owwjardiinoploy mcpt, aqd your gracious Jmploy-
tnent, your earthly>nd your fpiritual imployibent
in one, though we work never fo well.accordii^
to the Kules of our Art,, yet there wil not be fucce^
in what We do alwaies, but now let us perform a-
jny hdlyDuty, r.:we fbal ^ever lofq any a&iott,
though: w^ iWiy not fee it, yef, we flial certafaidy
profpei in it, and therefore ther«? is a great deal of
iea*c«.
•^ Sixthlv :
"FfS
Wh0t ttutka the "i^aiet 6f Chrift edjie. {
; Sixthly : A great deal of eafe itmft fiecds be in
; Gods Wales, becaufe tbac a gracioinr heart is cooci^
. BMUy receiving hi^ ivaget in all bis work : Now
Ibacrsaveryealfe^ork^ yeihaluoc need be wor-
Mng all the day and receive nG^wag^f ac night, btic
a Qodly man is receiving bis wages eonnnually i
Wtelehe is working. In i fppt 9. ^ecei^irfg the ]
end of your Vaiih.^ the Salvation ^jont Soulx^ Re- (
ceiviitg the end of your Faich'^ I!e do»ch not fay,;
I that ye flial hereafter receivet be etid of your Faith,
bucyeare now receivings every womenc in eve-.
ry XXity ye pciform^ you are retetvmg tbe^
edd of yotir Faich> there is n4 holy adion
bus there is fomwhat of che Gldry df Heaven m it,
atidche S6ufIdoch receive fomwMc of theGlory of
Heaven in every holy aft ion, fo that he fliall not J
need to flay for Heaven hereafterj thac indeed were -^
enoughon^would think to make any of the waies;
of G od eatks the beleeving the Glory we fha 1 here- L
after have in Heaven, it were enobgh to make anyi
foorney eafie, that we fhal have a Crown at the end 1
of it, but it is not fo with the Saints, they hsve not j
eafe becaule they know that they AmI have Glory
her^after^ bnt they havealleaven while they are
dohig their holy EhKies;, therefore are eafie m re- j
^rd of their end, as many thmgs may be eafie^
m r^ard of that that comes afterwards^ andfo may
be good in regard of the good w hith is to come, hmt
the aAions^ol Rel^ion are part of the hapfxnefs,
and of theGlory of the Soul, and if we were well
principled in this, it would t^ a great means to help
us to go on with a great deal of eafe in the ^ies of i
Religion : That ic is thehappineis and Glory of our I
•SoulS) andtheperfeftionofholinefsisoor higfaeft
end, the Angels have no higher^nd than che perf^J
ftion of Hdlinefs. In Vofea lo. ver. 1 1 • ^pbraim\
ifalinferthatktau^t^ andlowtbto tredd out' the [
What makes the umes of Chrifl eajie. 713
Corn9^pbraim<:<xaittdtli^t an eafy worke co cread
ouc die corne, the meaDiag is chis^. che Caccel iij
choietimes> fome were ufed co plow che ground,
andoftierrto cread out the cprn^ Now choCe chaf
wereplowing^ rhey were abroad in the fields, and!
tiidAiredrhe ftorflies> and all the while eace nothing '
til cliey come hoiQe> and then thtfy eace. But novy
rh^eciccel chacwere crc^di^gouc che corne, all
c|ie while chey were treading out the corne, and
working, they were feeding upon che corn, now
f€iirhGod, IS/^/^r jim is a (cnapr delicate ching. he
decfanot lo^^ecoigoall the diiy c^ ;)us,work, and
rec6ivehi5 wngfs at nighc^ ibRi >ie.ili)ves co r^eacl
ow the eMn, he Un^^s co j^cd^is hit \v^e^ conci"-
tmally in his work* Thus ic is with a Godly heart
he isupon che recehrin^ hand contimially and his
work i< biic 41s che ciscaduig out of che coruj rather
ifiien plowing^. TlMtistheSixtiu
Seventhly, The waies o£ God n.uft needs be eafy
liecaiife let a man fee upon the waie$ of Gpdiinefsj
and every thing in che world fkiii help him^ no|
parage of (^odsjpVQvii^nce but AaUhelp hmi, rp
creactare but Aadlhelpfhirto^ inojOrdin4nce buc Aall
help him, nay chafejchings chat feeoi co gQ;quir4
-concrary chey Shal help him 1 uqw ic is eafy to g6
when allthings help one, when- wind and Tide helj^
you. rbi^ you will fay, mayMll^cmfiy mep; wich
^dpntrdrywind,lbutwhtochaecMtfii?a^ Wjndjkfi
lielpyefUj ^as Ihave^een fone cki^ ;bay:e i9j^(W ufe.
otaconcray wind. So it is with Godly pac^le, .all!
all g66d things help and eaecaii^age cbem, and>
ill chings are cucnird by God .jCO be .jbelplud coj
lihM^ alMl 'to ' ba^good; M^thteaii Yc^yilPfinyj
^^aW itfiekd Jielp iBadii^w«es:&£ God, t^iy t^be
ftc^^ftcemptaclcm chat the^bfl vendee wichall in
chiTir teqf^ fttcos. Yea, fomciwes Jhat God curnes
o thek
I
^ p" r;
\
. _^
WdM -makes (he l^aks if Chrift eape^
their fins, theiffteppiftgouc of rhe way cobe Mp'
Unro them, their very falls, as a man when l* c ftwii-
^les in his way, ir makes hint jochelofcer, youwil
puc your Horie otic uponrbtsmimblingi and make
! tnm go the fafte;, Godcumes tlie worft things of al
CO the People of God to help themmchcir way,
fo chat by Grace now> we do not only help our
felves fo, as co keep oHf the tmideranccs co other
things, we do not overcome the world ( as fone-
times I have faid ) thus to keep our felves from be-
ing hurt by ic^ but co make all things ufiefidl '
andferviceabletoour'graces, and chat is toe excel*'
lency of a Chriftian, ct:at he can by grace make all
thingsintbeworldferviceablecohb grace, that is t
the glory of grace, it fliews that grace is ^a royall
breed indeed, that it can brii^ all things co be ler*,
▼iceabletoitsend, therefbrethe waies of God are;
eaiie, becaufeallthingsare hclpfiitl to the incou-
r agen^ent of a Child of God in chof e waies.
Afldfurth^r^ Ifa man were going in a way, aadj
there were many ft ones lay in the way, ic would be
rough going) anduneafie^ rat vtere t&ey laid in that)
fafhiouthacrheyftouldbelaidinaflougb, in iaA\
aplacethat itfhottldbelpme to flep over ftich a^
flough then it would be more teiie: Now here isj
the difference between wicked and Godly mo^i
Godirthis juft;ndgnienc laies ftumblipg blod&s iaj
the plaiheft waied of Crodlinefi, fo as co Eioder wic«
kedmen in wlaiibsthac wife i^od, to the wickedl £ay ,
wicked men, thejr meet with ftuoiblin^ blodcs s
plain waies,in Wi(ies that are the beft traits^ but now
G6d is pleaied CO lay Ihimbling.bloeks m the waks|
^tf'fiuf o the Godly, ^ o hinder ibem ft^m goicc ^
in the waies of finite takes all the AuDRbsLiqg biScki'
chatwerf before inihe waies qf Ho, and.kiiesclieB.
inrheirwaytotiesveB* iUfiOWtfclivre ^ 4liapeit»
^—*^ ■--••if-Ti — I ■ '^*f
JVbat mdhfis the »aiei i/Chrifi ufie^ 71
»»»"•- ■^<
5
pachscogocoapUces thofechac would §tvc nurkt
I to others chat chey might not go out ot the way^
' they dig a dicch or lay fomwhac in the way» perbapt
foaie boughs of Trees or the like, to keep them off
that they may go in the right way. So when cbe
Lord fees any thing that lies in the waies of his peo^
pie that may occafion ftumbling to them/ be cakes
them'away, and laies them in iuch a place chat may
keep them from going out of their waV) and if chere
be any flough> he cakes the ftones, and laies them co
helptheaiovettheflough»and(;herefore the waics;
of God muft needsi>e eaiie.
Eighthly, They muft needs be eafie^ becaufe they .
bring fo much eaCe to the Confcience^ they bring a* f
[>undance of eafe to the Coufcience of a man or wo- 1
iian^ When hath any man or woman cafe to their |
:onfctenc?s, but whenthey^ have gone in the waies
3f Religion ? though before they had throbs of
romfcienc^, and terrors of eoofcience, an angry
onicience. Thou couldeft never lie down ca
leep, but thy coniicencre was as it were a hard
t'one to thy head, and as pricks in thy fide, buc
iow when thou arc got into the waies of Hel^i^
}ii , tbou canft lie down in the bofomeof a reconci«
ed Father in peace, and thy confcieAce very eafie^
nd thy foul ealVe, thou feeleft no mote of the
hrobs of coafcieMce that thou waft wane co feel,
he waies of God bring eafe co thy con£cieficc» Ma- .
yo^you love'yoUr eftatesy becau&you can l<ave
leans coming m when ifsM are old, .and yow ca».
c in k Chair, and can have maincenance brought ivk,
tttb you. Oh, but if that be good, what is it toh^c
uiec and eafe in your cohfdences, which only (1^
oke*pt yrfusChrift^ brings in > and tbQretorc che^
raicst>f Jefus Cteift are eaficv
O % NiftChly i:
;
J-
w
-^ ,« — _• •-» — -■ M II ■ ■ ■ ■ » ■ ■ ■■ ■ ■ ■ ■ ^
i
ti Nimhly: The waiet o£Chriil arc eafic, becaufe
jchey Bring eafc and freedpme from al caresj al your
troubles and car^^, all your carkihg cares you have ,
)iereby eafe from under cttcm, come once under the |
yoke of Chrift^and then you have nothing to do bui
to make knpwn your.recpicfts coisod^ you need noc .
earc what fbal become of you> either for the pr efent
or foe erer n ity^ . if y ou . be onoe ^oi into the y oke of
Chrlft« IJo not miftakeme,.to chink that if ouce youj
Qonve ro profefs religioD y^ou needtake care for no-
Things No, But I fay, tram a 1 carking cares^and trou- •
blelpme cares, y.ou may be delivered from themaf-;
foon asever you come into the waies of Chrifi^j
many Cbriftiant h^v^ie at the firft>and it oos at fi^, *
y ec if you ccHit inue in them> you may come to have !
io much fatisfaftion in cfaem, chat any. Ccirkiiv; care
chaF may caufe trouble to youi^ fouU, in regard of j
your outward or inwards your prefoit or eternal]
eilate, all^ril^be gone, for whatever you would^
take c^re for r o help you, it it taken care^ for y ou|
there. Lutlj^ hath iuch an expteffion I rcxnemDer>
lAChiiftian may keep a per per ua I Sabbath all hisj
life, and. all the week lang« any thing chat*
y.oi^\Vould have Co help you otherwife, God h-nj-^
felf w i 1 take d^re for: yOQ .that you fifsii have h m^
himielfj youihal have all in himfelf* We have ai
p lace in Ifdiah for the encouragement of the people
of God, in//k. 50. 7v Vorti^ft^EgypnanrfiuiUbelpmy
Kmrii aijiA t^no Purpdjey ti^erefore ba^fe Ifitjed cancer- »
I^yiirtgtbkx iheUr fire^h if to fi^ fttU. . Here chey did^
de^^ndlifUchj^rn cbc £gyi9^iaps foe. help, 1 Inx.
firiith God, 'youneedixpt aM|>le your f elves about '
f his/ the Egyptians to heip^ Their. ftreri^b «r t^ fit r
pHl: Thf word ^tr^c9jgtirhere in thi^Origiaal is ^i
;^ypti iheit^g^phiftiTfuijIiiU^ ad in anodiex place,,
in lia^ah 51* 9* •/if^^akje^Jtvakifi put en .fif'n^^fb, O .
-Arm, ofthel^rdx av^ok^^in ^^ ancient djicr^ imi
What makes tht waits ofChrifi tafie,
tbeQeneraiions of old, Art. thou not it that cut Rft-?
hab, andvfOHtided the Vxagpn, Kahab^ thac by ^'
nioft Incerpijetersisuicdas a word that comes of
gm^, andfoiufome ofher. Scriptures the word
4^ab comes oi^gj^, aad fo in this place too>
Tue EgyptiaBs fhal helpin vain, and to no piirppfc,
therefore have 1 cj:ied conccrni^^this, their %4bab^
wx^^'i^^ypiftofitjiitty tbat is, look what help
others would have from ^^j>r> you need not cat*
how ^^i^flialcometoheipyou, yi)U{hal fit ftil,
you flial have help ifvme in y our fitting ftil,you flul .
tave an ^E^p^$ alUheffr^ngch you ftioujd have in
^j^ptycu thalbaveinflae, Be qi^iet and fit ftil^ and
whaitver Arengch you think may be Qcherwaiesy
twill fupply i» n\y felf, O ! the holy fecurity
thatdiefe is in the waiesofGod, and if there be a
^iy.fecurity in thpfe waies> there muft jieeds be a^l
hjund^uee: of ^^^ i^ them* ^
"X^fWhlJvs. Th^e is abundance of eale ia.the
waies pf CbtMtin this refpeft, becaufc they nj,akc
other .^L^s ta&e^ that which will make of her
things eafie, that muft needs^beeafie, as^hu^^ The
vraies of Chrift wil make hard things eafie, afftifti-
0ltf eificy for I^Aions come to lee out thy fin, and
thy co0^tion:Awis« there Hot a great deal of eafe;
i& rbar J V? ben a nanbaifa a iore.and there is a great
ileal of. cQf mptioft^^ in fbat f ojce, if one command
n^kchefotej-tttidtfe corruptioocQnaes out, there
STaigreajt deiEi]; c^eafe : Sa here, affii£kiotis to Gods
oeople, they a«e but as that iKhich comw to-prick
r^ir cor£up.tion$ft andtp let out theh:iiiis>andiheir
roxtisptionss and ttott givtt-^fcto the foul, A mans
leaking is eafie to him if he havp grace, the going on
in oB^^icaltiiii^ in it f^racious jnaoner is caUe, and '
blteLg^ii^abaucux^^S^^^^^^ bi(nf<^I£a«;
.
' ■■ ■ *■■■« ■ T-*— ■ ■ » ■
5 Wfjat makes the waits if Chrift eafie '
boiK it IS calie, O ! with what abundance ofCwett^
neis doth Godly Men and Women go about
their bufinel's raoce chen chofe Jthac have corrupc
hearts > You(haIL have-many chac have wick^
and corrupc hearts, go abouc their bufinefs wirh
fuch fretcing and vexing, if any thing fail amifs they'
are fo vexed: I but now, one that » Godly fets
about his butinefs in obedience to God^ and com-
mtcs all to God, and leaves the fucceis to God,
and fc he is at eafe. A Servant now, if he have not
grace in his or her heart, if the Maftcr or Miftrefs do
i not pleafe them, they go about their works, and
I fret and vex chemie Ives. Buc now thole that have
f grace,and know that they are in the way cbat Cfaxift
j would have them, and that they obey Chrift, and
ierve Chrift in chat way, they can find abundance
ot cafe, for I am ferving Chrift in this work,
though the work is a low work, a poor work, yet
I am about Chrifts work, I am fecvmg fefiisChrtft
and io th^ go about it with eale AD<t thus cite
waies of Religion make every thing eafie, oiir liwti
ea Hey and our death eafie, ourpauage our of this
world wil be eafte too.
■ I
But there are two or three things more to be ad*
dedjche yoke o£ Chrift is eafictecegard of the yoke I
of the Law, therefore fakh Chrift intheTen, Tol^
my yokg upon yw^fw my yo^g k M/fe,the yoke and bon-
dage you were under in refpeft of the Law, that was!
a burden, but my yoke is ealie. And kis eafie in re-
Ipefl: of Antichri(t,that was fpoken propbeticalJv in^
deed, but now wemay open the yoke of Chrift in re-
fpeft t o t hat. But then comoare it w kh the yoke of ;
fin, then it is eafic too, the yoke of Chrift not only in '
L cgard of all the former yokes, but if you comparo '
it with the yoke of the Law, the yoke of fin, M,na^€ \
yoke'
TheTokt •fChift eajkr than the I^.
yoke of Ancichrift, rheic yokes ace for harder than
(he yokes of'JefusCbrift. I confeis I need noc
fpeod much time upon thofe two of che yoke of the
Law, and the yoke of fin, fomwhac I would fpeak
'of either ojF them, co open the difference between
the yokes in them, and tne yoke of Chrilk, though
there hath been a great deal faid in opening of the
[Text^ Come unto we aUye that are weary and heaivy
ladenandIi»ittgiwyottre^9 there we fpake of che.
^reft from the Law, and tne reft from the burden of
^n> only I flial in this but a little compare the diffe-
rence bet wen the burden that sfaereisin the yoke
[criftheLaw, andtheyokeofChrift, and fee which
|jseafieft> andfo compare che yoke of fin with the
^^(riceofChrifty andcheuyouflial fee wfae^i I have
iec ihem both together, tnat one is a great deal ea*
fierthto the other.
I • w
A 4 tA> A^pAg A A AAA AA:
•• *
• ■ • • f ^ t
» • • ^^ J - I I ...... 1 . , '
CHAP. CXLIIL
I
The "toVg ofChrift eafief than the Yekfoftbe Law :
VoPy f w ThiiCeretMniaU Lam required, abfli^
. ^inmoefrdmrtlM ^cmfonof Jt..bs
Service tPOi ihatgeMe^ 3* The Cmnmiei
• werebj^orJjf^difiiftft/'.
THEwaiesofjOhri^areeafie. ...
Firft: InregardofrheyoketfxheJLaMr^: .j
{ecoodly : Inregasdofthbydke.and bu&denudf
lui*
I for cheeaftnefs of Gfacifts waiesy in:<oaqpan£(^
» of
I
^20 Ibe^XthofCbriJi eafier than the L^s J
iof the yoke 6f the La w, yoakiowwhac the Scrip-',
cure faich^ in ^Uf 15.1a. That the Law k was a
Tok^y whUh our Tathetf nor foe wtre member abie m
bear. Even the Ceremonial Law, the way of Cfarift
s eafie in refpeft of that.
For Fir H : The Ceremonial part of the Law ce-t
quited abftaining from the comfoBtt of the Crea-
cure> thePeople of the Jews in the times of the Law
were forbidden the ufe of many Creatures chac we
ha?e a great deal of ofe of now ; this is ohc etfe
that we have by Jelus Chriftj that we are to make
ufe of all the Creatures^ we need niake no queftiosj
for Gonfcience fake of tke ufe of any Creature, in
Che world, thticis fomwhac eafier cbaa to be
ftraiaed ftotn this Ci^aniri: and th6 odier
ture. - ■■ ■
Andtheciy Secondly :u We have a great deal di
eafe in refpedrofthe Jews that were under the bar*
dep of the CeremoniaJ Law^ . becaufe that their fier*
viceiq icit was very th^gdable to their oucWai^
ej|aces> their Sacrlfiees that they did oiier up to
Godj How chargeable was it i W hat a great pare of
the efta t es of men did go forth, paix ly in the maiiH
[ tenance of their I^vifds ? Tdect isa jgpreac deal of
murmuring now for a little Money for maincesmce.
of Minifters, but there if the account be £uaunednp»
cfaeniaincenanceof che Levites iKrasagreac pan ok
ehms.eftafi«p^ notbard^tbecench of tbeic SKrifi*
cc^«.iTbcyvbadi3ieirQitses, dtversj^.fortjrotanoce
Giciea.tfadk wMe tbeirs^te dutr potk^rn^' And
jmany things jmighc believed jjiarvay^tbeodighcw
/charge that they were at for the fervice of 45oS ie-
veralwaies, not Xitbes unfyi. but Ckiai miid abe
like)4SQ«r<5ddfaatii^dgreteip«rieafcdiis ^tfaffe
ibittgixkat bereqilired^ of d» l^pleof ebe fews^
there it nothing now required but wbat is ia nioaal
ei|incy£ wbatis in tmantoBxeaibn due to ^*vrf<aho-
rec for liis work^ onlylbmwbat is due by th'ac
Sccipcive^) XbimfljdhrMtmt\lethe moutb of tbe Ox
fi}ax ireadifth out tb^ CorUf £o chacall the maincc-
nance, no^or.chv work of. God is due in a vra> of
coqooioD rea£oii> biiccbere was other things reqUr
cedinchefervicec^GodiB the times of. the Jews^
andchac is an eale thac is very Nimble co many
IM%% t^o have eafe chaic way ocom their outward
^y«c<?> }^et€^rxaiQly»the Lordr(;as weiihal hear
more^by an4 by ) iequirea of us luore Certice orhsr
•jwaiespr
And chgn Thif dly» In (hecereinoniall Law, there
tffic nt^^ , i*^(vke Qt God Jkad a kindtof burdeniia it,
for ti)ef«(Ware io many fixcerml performances^tfaac
i^h^ Holy Ghoft cals rhem beggariy Rtidiiheats/ fo
ndk^ny outward ceremonies, oucwird things, thac
vfeceal^MCde^^ocheoutwardman, and they were
meai^phiiigf, aildchiUlilhcfaingi^ w'companfoniaf
cbeGxtfpiS,'Cl|iy .alerca4 the Arioille ^Beg-
gittjiy ^iimeuH > / Afid trttly^ oQe!WOQhScihink> chac
when iK^^^^U Y^^^- '^^ ^ .Sciiptorc ■ as chat, that
ihsk\i call che oercimonics of Uie Law "beggarly rudt-
ments, that were thexerjnQteiis4ippt>intedfe^ God
l|ig)jretfj an4^^&li^ft$0:theyf came ISO 1>e abitogated
shfff, "Vts^fk €aU^4^ l»eg9arlyf^cfiaieiies/>ne would
[.^^4^i^e bow ifk is poffible chat'Stjf one thac pnofef^
'^ivCbriftianiry, IhfAild.conie and conform rhem-
^!f ^ IP {^.niifiy ^eieiDomes asxhey havedona, co
>«gfi&^ffi^ritdt:tiaits 4 : certainly, thefe:iMft
b^ilg^lOr m^menos moch more^ ai^d wfaac
.9 #anM Mf %ar4se-we bl:4Highc teco, thaciwe ihould
'coui^:lHe^ vCbin^ the great Ornaments ofXaiods (etc
viffCA ^l^asiCj^d did ttot require thenk bu^ at dwt
'^im9) #A^^(*F^^y are io viMfied- byiGbd^teywi
j^.^n^^M^ rW netjBff' reqttired^Pf 'Cbii^ and
rUi^efpre (hey are cobe accoonccd more #ile^ 'itA
— **«
I jhelwtofCbriJteaJier than the fuof^ \
ic is a great mercy to be <tclivercd from rht 6oa<kee
: of the outward ceremonies of cheLaw, cfaok^b*ucit
j thing* as were once appointed by God^to fpend fo
I many daies as they did from their outn^rd buiiee^
thisisfomvrhat, Surety, if it were- in mans power
to appoint ceremoniec, and make daiet holy as ma-
ny did undertake herecofore,we had been broittht
inro a greater bondage than e»er the Jews were un«'
dec the Law, but Chrift would have eafe in the
I outward admintftracion of his wor Aiip.
i And then likewiCe, chough God hath appointed
fome outwardthings, yet very few,for the outward
I part of his vvorfliip. What a few things are appoiD-
.tedbyJefusChrifti?. whereat in the cimes of the
rLayr, there *Terj mukitudes of external thinss i
! yea, and how eafieare they that Chrift hath appotn-'^
i ted for the outward part of' his WtMrikip; -whereas!
i in the times trf the L«vv it v\ita$ hard< as ctrcumci- 1
{ lionj what ahardchine v»as it tofaaverhe foreskin
roftheflelhttitoflfi? .and you knoyv it made them
foflc, vvhenthemenof Si£&(9» vviere circumcifed,
they were, ib fore* that two or three wen vTere
able to deftcoy a w hoi City, now Chr jft hath rc^
. quired no iuch hardneCiSiofiu* . >•
I- Andthilyxhatmayheoneihirtgiliac may make
US much doubt of the waies of aoiny that ptK people
Mpon fuch vvAiee, as in the Wintef time to go into
I Rivers.and venture their healths k* lives as they dto
rC.ei:tainlyvChriftre(jnicesciio.iBdj thing,- if Chcift
did require fuf h athmg, I adare appealc^aay to rive
me any one plate lathe b)d Teftamenc -wfieie
ftherejs ahardcr. co.TimandmeHt thab that, if that •
, were a cpmnjandment then Chdfts yoke m that •
one thinq is hardetthan any one thin* thar Chrift-
reqtiliirdof the Jews, no one Duty £<Klfficuic co the
ouswirdniaoias thac dung is,now eett»aly the vote
|<<f Ciuift-ajhe-himfcif liich,. i« is'-bweafie- it« aoc'
■t* »> . • ». ^ » J^ P'' ' ^^^■^^•■i^
7)^ Tokt ofCbrifleafier ihaH m Lut.
hard CO cheourvardnun infuch external fervice'f^
jCbrift dijdL noc change one OrdinAocef com anodi^r
CO make k harder^ there is qo Ordinance chat Chrilk
didchangefrDmxheZ^v/cocheGofpel co make ic
harder, andchere^isnomercy that is> allowed in the
cimes of the Lav> buc is allowed in the times of the
GofpeL
• : • , - « • •
Andfoccher^ That is another Acmiment chat is.
very pocfwalire co the JBeleever and his children!
for if God fliould deny this condition to the chil-
dren in Che times of che Gofpei chac was in the times
of cbeLaw, ic wbuld make che Gofpei to-be har«
Aer than che Law* and the cruch is, tlue.deny ing fuch
I mercy CO Beleevers children would be a harder
^oke CO Brieevers, a greater burden co chem than
ill the ceremonies were co the Jews in che times of
:he hwvm As fimpofe this, if a Beleever fhould
:>lead thus. Lord, there rvit a, time when thou
iidft vk, only receive me . into Covenant, buc re-
reive my child coo, and give my child the feal of
he Covenanc likevvife, and there was a time thac I
lad fttcb a privilec^ chat not only I, but my child
rvasin a different condition from the Heathen, the'
leacben round aboUc me was noc in fuch a coiiditi<«
»n as I was in, in r^ard of my poller tty, and I
ounced this a great niercy> but Lord, lince che
iaie 1 was converted, and imbraced Chriftian Re*
igioD, and fmce che time that Jefiis Chrift. is
9aie,'t8ittppofea Jevv'flKHild fpeak thus^ one thac
vas a Jew beforeChrifts time, and fliould live ciL
;h£ift came, and fliould plead thus. Lord, haft chou
roughcagreater burden on me fince Chrtft dame
iiani had before Chrift ctttoe^ foe. before Cbcift.
ame Ibadiitcb a lib^ty; that was as dear, ro^ me ^s
ty life, thac Ivvouldnot be without for iili the
rarki, chac I ihould aoc only haycLJAy iel^ buc my, i
V 7, . \ child !
/
»»■ > * ^ jj *m twi r ' . wW ' I '■ * n t\» '*
724 ; ThiXoi^afCkriJha/ki^thtHtb^
.child fepacaced feom che^^iwirijd^^.aiidbouLcavefMRc •
Iwirhchcc^. and^uniei: che.Setl qfiichy Gra«ev kic '
Lotd/ fince.CbriftftidiG>micig:>Qcoxiie WiorLdaodiioce «
liinbracedrel]gion> cboughil may roiiie aad cake
chefealcs> choi^blmaybeia coycnMHwUh tbec,
yeCAOW my ciiiLd imf^ npc^ cbece it iia-diii^ereiice
bccween my child and che child ola heachen^ Lord;
is chere ao diHerence becween this and chje times of '
che JLaw 2 cfaoo fayeft^ cky y oke ia - eafy, and chy ,
burden is lights ibuc here is a . greai iiiRdca iipoc me, t
6ha&IhaY^iii,oCiChas btnefictbav herecoforei had^
ceruinly^ my brfdtfen, Cfarift^didnoccoiiie inco
thewocIdroicilei^tfaeGvac&of Godi' youwill£ty,;
Ehey iiKere in a wosfe .^oddi^ioo thea chis^ but bov :
arc chey in a b^ceti as for«he covenanc of Grace in^:
Jefus Chrift^ chat i;ercaioly. a Jew ,had». ch^ were :
(avQd by the fame wav^ chac we.acejOame]^ by lie-.*
leeving in JefusjChriH^^Qw^choCof ban were belee-J
vers> aQddidanderftandfeAis.ChriXI,. they hMche^
fame benefit:byJefu€Ghoift that we have, I Ink if
cheic childrcA now.fliould noc hame the fanelicQefic
chac chey had^I fay chen CtaiA hack brought a grea-
cer yoke upca.bcieer«rs in chscimes- of the GoJ{»eU«
then was upon bcleeveasi.in^cheixmea ofrfaeLaw,
and chis is contrary to whatChriliikichy my Yoke.
is eafy ^ and my Burc^eg lights Mech«kk$y I wonder '
char any men diac are JBclaeverS): chaihafvcchiklnm.
of their own^tbac fliould.drink^dQi^bas opiniosiv
for ceruinly, ic cannoc bw be a-greaser Ylike udoil
chem^andif xbey fliot^<bhtQk there wei^e no diftier.
encc be£weeQ:cheir cbild-eaandtfie children crf^hea-*
rhen^ theyfhould^counr^iC'agreac^'Yi^kOirandiheyi
(houldchmktc better fori them if 4hey had lived in
Thecimes of irhe> Law^ and-beforeiChr-iftcaoMiixo^
the world;,! for then rbey tadb^nefic^fotf* tkek. ckiU
dcen^ Now vacate id^UveieAJkoiatikt Yfrki^of ihe '
cercmoni^jjiw (hat re^qired^iard ciiiags, aod
ar?
yag^pi^— n,^— .^— M— ^1^— — — ^^M^— a^Mi^^^ii— i^^i— fc ■■■■iiwri»l
thhii thi Laifi.
«cei]5)icbroiigktimo nwrorfe cotldkloft^ yofAlcifiridt
l«iTMatr<Hriieco2idifioftfaichOlKri/ttn cbnditigUfitiy]
{■e^bcnyou weccio the cimeir of theLt"^;^
But efpecially the Morral law^ that was a greac
burden^ a great yoke j as Idokedupoh in the cove-
nant of works: now foi: that I flial not need to f peak
aiuch^ becaufe I ba^e opened it in the invitation of
Chrift> C&meuntamey at ye that art voeary and be^-
n^ tadeny tod t^^^ I (kewed unto you the bi^rdcn
of the Law, and from thac^ £akh Chriftv I ^ill
giveyoureft. Ifliewedhow Chrift delivers from,
ci^^bu^den of the.Law, CerUiki!f> rhe G6£fii^^a
i^^^reac-eafe, to mention to youbibt two Or ^re6
partkulars in^ttu^i. then 1 ftewd you there how ir
]:equiredabfolus«5 impoflU^le thitifi[$; impoQible un
cous now, jaotunpofliDkuntb t4«^^^' n t impBflt- '
l^tetotha&powitir'that: tAddm htidr'iit 6riky butmi-j
poflSbld to us;- ' Now it requires abfohike peirfefl^^oh
itfevMythingicdAch not admit of *any rbpentfaEfce,,
n04wA:€)f any eiideaivout', not to accept of ir, the]
Law- a^cepcs^ of j>o« endeavour, except he coiltmue*
iiunoi^^^blfi^ite^^eeptc^ of no rej^^.hrsmce. ; Btlc
q4iw5^ fa*^^h*€kriAi^ niy y dta^^fe ^rfy;'* 1 ^reipitte no-
chiog^^^u btio wfantis tAfyi the L^^ diftbnatii}-
cept of endeavour ^ burl wiil-ttttfcpS^of eindeivfeilr-
if A<?r#b«ia.wiill w»Ua<*dptof'it; if thc?r^ bfe'fe-'
pdDiaiww l:wi41^cc*po ofr ir^ -chfclja^-Wdiil^TioVat)
it, ledifeiniie»w«Bp«h*ii ht^it diip/ t4ie ' ta^^'^oi?id
noi^attceptrit^iftwy^m havefirif6M!,th,ellk^
yott/Ovefr to Jit>'e«aiil cujtfei ahd'had^ tibt J^fiti
Ctoifl'to^M^iiRO'^he wdridi' yo\rhi^^^ctib8iixii:6'
ver*o«Mi««ii*l cwfefiot ev«,^jM^^ It^h^'fea^
tott-ehat^di^Angelwattdorbe-faiWr-^faifiPtH '
IkfchChriflS tafccbeiHli)ft«^y«lk<fj.T^
ibitBdfBlij^tJiar *iier# 'ftottld; W mt- 'iticd&t%; ino-
yi6 Thtlbi$k<if Chrifi€*fttr'tU^ \
bring you an e^Sy er y oke^ic is poc io when you come *
cobeleeve in iuee» now your endeaYoucs fliai be;
tccepced, and rhougjb you beimpcrfeft, yet if you ^
be uprighc, ic Qiall ne accepted.
CHAP. CXLiV. i
■ ' • • . ■ • • . j
TIm roks of Cbriji eafier then tbe Tfkg of Sin, aai '.
X Anticbrifi. I
' ■ • , '
WEll) chcDexristhe Yokeof^in^ cbeYokef
offChrift is £arr eafyer then chac> lints chei
greaceft flavery in the World, ic makes a man or I
I wbmanaflavf Foche worftof Creatures chac ever
was roadej CO. che D^il himieif^eobea flaveco fin
iciscabeaflavecoche Devil, we bave many bills
fenc up CO us> to pray for choferhac are taken cap* >
cives in ^Argtre^ ic may be chere are fome of you here !
chac have been caken uaves chere^and you count chac !
a milerable Yoke, when you are made flavet to the !
Turke, y o^ Uioughc your freinds that were at hooie !
were happy ehac had cheir libercy to go up andr
down. . Now Oh I you chac ever fek chac Yoke, or ;
chat haveheardche doleful complaint of that Yoke
by your freindsj that you would by that be Cenfi-;
ble of the flavery to ftp, and co che Devil: is ic ooc I
beccer co be in flavery to any men in che world then |
CO che Devil i When you go abroad you muft Aceds
go into che Alehouf es, co drink, ana co be amongft
company, and abufe your bodies to drunkennw,
and uacleannefs, and y ou have ey<s fill of adultery i
chac cannot ceafe CO fiQg and you will excnfe yooc
felves, and lay, you cannpc^ do ocherwife^ then
youareflaves, and are caken capciveby the Devil
( CO do according tphts will, xhat Text youhcve fur
"fhe^ ICodK •} Chrift eajier then the Toak of pm
— , I ■ 1 1 I ' — * — ^^ — .'
ixinzTiw. a* And the laft» That tbey may recover
tbmfelvef^itt^tbtSiuireoftb^'Divil, that dre tai^pt
caiftwe by Vm a$ bit, t»UL When a nun is taken cap-
tive, he caonoc do his own will, he cannot go wbi-
cher he wil^ buc faemuft go whither his matter wil
have him, and he cannot do what work he wil, but
he muft do what his Maftev will hive him. So you
cannot do what you would, but you muft. do what
the Devil would have you .to do, fin ii a flavcrjr.
to the Devil. But now the obediente o^ the
Gofpel, isthatthatbringsthe foulto be a fubM
tp J^-us Chrift your.lOng,i;o that here "j^e differ
rence between the Devills Service, a»d Chrm$,
that In the one, your work is a bafe ilavery» . and m
ihe other, it is. m honorable fervice, Chtift. re-
quires no bafe flavery of his lubiefts, it )!«5 bmcr
to do any^flavery.ai^ddru'igery to JefiitChriftithcn
CO d(oany. work for.tlie Devil, the tie^^veqme^
nothiiigibut iltwdgery. mi Cliriffrequiresnotbipg
bw horwrai^le fervice. and, therefore the Xok?.,c|
teCus Chrift- i?«af^er then the Yoke.of hniyea^the
Ybkeoffio, hath a great; deal of.conttadiftionm
it,' ihereat? crofs. commands, they, ferye diverj
liiftt one luft would Jiavfcthe(n do, one thmg, and
SSther.wduldbive iheq dX> taoAsp: .hii^ npwjp
iSef'ecvice^.ofChriftrhereisaWeffedagFe^ineftt,^^^^
'tween them, i« the fernce^M ^»^«JV*hrS^iSfrel
'cowradiaion,.buE m the.>,fc):vic6 of Chrift. there m
iotKin&but comly order, aodtheterore^MTetvice
lis aSwt d«aI.eaUer then the ftrvice .ofiin» ao<lth«
wuthii, iOob* yottdid.but know. hp.tMt.thcfl:
'vouw^ldtayasmuch.. WScannoDcom^getw^
■thiri2s.togetJier, tc know whic^iii heavier .th^o.th.
otbS. ^cepc wevunderfland.boch ofthem,>,ycn
■• mm
mmmmmmmmmmmmm
"'> ■'* I II I ! ■ ' l " ' I 11 ■■■ •■ '
-9^^ jtVT?*^ ^j Cbrifi MJi^n then tU Took affU
over y oir, ycc you aj:e b^oughc uader the* fenriceof
ifininacreat Kieaiurc, but now if yoir would com-
.parc wfipn you keep clorefl.toCKrift,andche ^aiet
of holincfs^ whether you do 6oc find more eafe to
voiir *ft>'rit, then when you have liberty to fin.
Vt)U think It is fine ro go Abroad, and be merry
wichy our friendsvand abufe your felvej, you think
this isaiine thing, 1 but when you come home your
hearts ake upon It, andyour bodies are worfe two
dr three dales after, Q !* but when you Walk with
Godiq a holy nianner, and walk with God in your
calling, aiidpray mbrniag and evening, and walk
clofe with God, and ever and anon have ejaeulaci-
onis to God, and have the face of God fhining upoo
yoU> and fo when you goto reft, and lie ddwnia
the tofoni of a reconciled Father, to have for your
ptllow the bofom of ^ teconcded Father,&eac your
tood as that which comes from the fruic of your U-
bor, iindthebkilingofGod, and fitting with your
5^<ilfe,feUowblcfflngGodf<irthofc good things he
g^ants'ifnco you, and looking upon your ctuUrca
as tht bieffings of God unto you, and feeing rJie
grace of God m them, andinalfthefe thihgs a:pc*
aing, that after a while you fhal be taken From the
world, th^t you (hall never (in more;, nor forrow
ihore, nor neter be .trout) led more;not never cemp-^
ted more, whehydufhall fee the face of God and
enjoy his prcfenceeveriaftihgly, Isnothcrc a' bet-
ter life thaii to btflnder the bondage and dradfferT
( of theOtvil > tofwear, andrail,and vex, andlret '
^indcpntend one with anof her, Isnot here a ereat
deal more eifc? C6?rtainly,ify6u will make crialL
you fhall find abundance of eafe, and it is a good
means to draw the hejart of any one to repenraoce *
Whep they heat, O ! whac a diflPerence if diere ben
tween my ftatfr nojr, and thjit whenas I walk/
clofe Wi^HGod? What a Heal ciP vexation S
' " ^ ' ■■' _; " "■ ' ^ "^ ' "" ■■ I *< " < I II I M . u > .. --
The Yoke of Chrifteajier <f^.
Cfoiibte hav« I oow ? vbtreii when I kept clofe with
Qod^ bow mncb bttter wti U tbeo wUh me then hit
oow ? one day then was better then ten choufaDd woilda
HOW) If I ftiootd hve a tboufaod yntit to live one day
•a] did before when I walked dofe with God. 0/ (hit
U far better, and tbt chonghca of thii makei them to
ffeturne CO God, and fay with them in If^i^^, tetmere^
curne again, for then it wai better with me then now,
^91 for the yoke of un«
And then toname one thing more^ the yoke of Cbrift
i» eafier then the yoke of Antichrift^ for fo Cbrift fpeal(a
liot only for what is for the prefent, hot what it after-
firards, and this fcriptnre is an csbortatioo to qs now,
^fwell as to the Difctples in Chrift&TiiDe, now, (aitb
XbriAt uiseafyecthenthcyokeofAnticbrift, hefait]i
to toyouy now fuppofeCbrift were here to this time t*
moogyoa, and (hoQid fiy, take my yoke upon you,
lor my yoke ts eafy> and my burden h'slit} yon nave
liea^dioipwbttortbeyoke of Anticbrill, m^yoke ta
«afier» yon will (ay > what is the yoke of Antichrift ?r I
opened it a little in Chriib difciplioej and yqn Qiall f(t
it her? in the yoke of Anticbrill*
Ficft. Take nyydceopoa yoa, tod I reqnire foa
$0 be voder oo kiod of govet oncoe, but wbit you (h>)
«ppoineyoarowa officcn* Aotkbrill he will appoint
bit officen; boc Cbrift be alloiri y09 to cfaofe yoQC
owo o$ccn*-
Aod Secondly, No la«r that yoa (hal be ander foe
voor fpicitnal eftace, act Chorch, that which if pro*
pcrly eccleflaftical aod fpiriraaj, oo law but what I ap*
■oiot ia my word, I will not give liberty to mep to
make what lawi they will make, no law enfovoed foe
yoar^ritualefta^bntwbai I appoint : if there be a
Lioawaov of oefl tod womeatbat meet in a congregate (
750 iXe Y^t9f.Cbriftedfier
on, and meet not only as CfKiftitqsj f^nt as ikco t
women, there is forawhat common to cbcm u
at)d women^ and there ipdee4 the lanvcs of — .
n^ay take hold of them, in thofe it^fons that are tarj
humane and triviif, bat oow-in th^fe things that tr€f»l
perly ecclefiaftial and fpicitaal, chat concerns tkc fp-'
ritaal tnan, fach things aslmuft cxpe&for If^sinai^
efficacy npoo xny Soul, to worli upon ray heart, to dfnr
metoOod, ortobringGbdtome, in tbelc things I as
underiiolfwbuttbelawaf JefusChrift, no meaiacfac
world have power, oo not Church officers, nor onl
officers, neither Magiltratts, nor Minifters^ baTeaay)
power CO put any Ltw iipoaa church in regard of dK
|pii;itual elVatepf ;c, .in regard' of any fpirinal ofii-
nance, but fucb ^1 are in the word^6f God . Cbrtft ii
the great Law^giver, and bath* made^theni alrctdyt
and chey are to look that thofe Lawes be kept, but t
are CO make IK) new ones, there is no new zA^ 001
Statute/ fortjbebrder/ngof nenintbeir iptritualeflMta
thok (bings that aire properly, Ijfmitual;^ to work opM
to draw their hearts] to; Cbrlil^ orChrifi.todicfii, nj
work upon their hearts, there can be no oewaft, W
newLawrnaie by Magiftratcs, oranycburdiotfpreci
injtbe worjldl but only iuchasVouP^ad;in the Sctiptiifr^
howkhfs iWgr^t^kfetp^ tbnk^ IM
. thou teii(f ere!l m^ SoUllO^nit^
any chingb'ut whii't ftou^baft fit down ia the wof^^
what thoU'haft commanded: indeed Lawym i
ibewmen th/c f^awes of che.iH^, ^ Mifiiftc
bound, to, fliew^ the peap|e tf there be tny tim^
(eafb St the cbuith^butthere i| fk> l^w c6iit Mioif
bt>undtoo|>en but only the commands of Jeliii
ihey may^be madeufeof as qieb, as publkk^men^
/ opportomty, i<*rves be .helpful in the xi«tSftte,
/ Mioifcersj, thev baye nothing- to dobus to e^M'tf
Bfc»-«-
m Oi < I 11 ■ II -^->-
than the Ybh (fAntichriJL'
73'
Xaws of Jef\ii Chnft.:: aad this is a gtcat eafe,;
whereas 'tbiMt the pondage Qf.Ancichrift, hewiU .
^mafec l;aws to bind ccalctence^^ .and fo though a man |.
Aoutd keep all Gods laws/ yet he inay be damned
to eternity by breaking his laws,, and checefore he
makes ic a bondage in this regacd:, that a man fhould
Ibe noc only in danger of ecenial danmacion by d'fo*
Ifacidience to Q]b:ifts la<s/' buti a choufand .laws chac
' he nevtf r kr>ows.; And that is t hq fecond eafc of t he
yoke of Chrift, that there ihaU be no Laws to
govern the Chuf cfa'bUc the laws of Jefiis Chiift.
■ Thirdly: The^ difference between the yoke of r
Antichrift, andrxte y bUe of C>rift is |hi$; Amir,
cbrift requires iubmiffion to his laws by violence &
compulfion, and y ou.muft do them whether you un-
derftand them ornot, you muft underftand them by
aPrilonelfe, that which flial befal you is impri-
fonmenty.and baniihmenty by Inflifting CQrparal
punifliment upon you, he wil force yo^ that n^ay
CO come to beleeve^ if you cannot comfs to beleeve
chistobea truth, that is the way to make you to
beleeve it, imprifonment, and banifliment, and
tnulfts upon your eftate, and corporal punifhv
meats upon your bodies; but Chrifttajc^ no £ich
courfe, ajDd gives no £uch commiflion, to inf orce to
belebve things by fiach a way as chis^ but his waies
arc gentle, 8c meek waies^faith he, come unto me, 8c
leaTA of fue^for I am meek k lowfy^SctaHemy yok^
Uf^on voii, . for my yoke is eaCe y and>it is eaiie in
chis> tnat ^hat I r^qi^if e ofvou te beieeye, I dO;not
life, "violent . and cpmpuluve waie«^ and means to
brkig you tobeleeye^ No, but the way thac I would
bavem)^ people; uCe^^; it is in^ftruftion and informa*
iApii>it Ts i;he fliewii^^oj^them tbjc tri«th^ aadanfwe.
i^itig th^ .Ohjedi6ns..thac they baviea^iiQft tbis
wavm it is gently CO ' lead them, and noc eomoel-
- * . ...
than thi Ytke rfjntiehri/i.
>*^
dagewaschU) and if you did noc, you were un-
dooefor your outward eilaces, they woUld force
ic by violence^ £aich Chcift, mjyoke is ocherurife,^
Oh^ what a bondage were we in^ and yec noc fenfi*
bleofic) and did we under AandiCj wewotUd not
foniucmuc and complain of fome trouble ehac w6
aeec wichal^aad we would cry coGod chac we might
never come under Xuch a bondage again, in fuch a*
violent way, Co be forced co fuch an Oachy and co
beleeve fuch and fucbchiligsco be true, thoi^h o^
cbeswife we lived quietly and peaceably, yec not
to be fuffeced f o to live, except we would change
our judgments, certainly, this is an intollerabie-'
burden. And wouldyou know what is Anrtchri^
ftianifm, and whatnot ? It is in this, that herein the
Yoke of Antichrift is an. Iron Yoke, that ic will^
have a violent, Bafe, Forced- beliefs, and forced
alteration of a mans ;udgmenc, thatii^fae were but!
roeerly a man, hemuft fufier all cbecormencsinJ
the world rather then cotmetoalterthisjudgmentj
beforeliebeconvincedof itt Certainlyj i£^a;iQanj
have bur T^afon^ theReafonof a man, the fpiricof:
aman^if onefliould co;nc andfay^ youmuftbe*
lei^e tbis to be true, he would fay, Ibutlmuftuft*-
jlef ftand firft chat it is true, Certainly,rhe;wouldbeJ
rotne in pieces with/WildHorfes^ rather then alter
bis judgment befor^ be be convinced of iki btic idr a<
man to come and fay, you.muftj>elecve tluscob&
trui:, and be £ay,:lb^t:l(i<>not beleive it to be true,
npy then you muft'benaadeiobcteeveit by. imprk
fonmenc^ andBantihmeuc, radcoAfifcationof your
gpods, and the like^ Oh what a^ bondage is cMs^
J^uA thiscis che bondage of Anti]ch«ift.u
J . I ... "^ • •• ♦ I
. lAad then xXatt^ is another tbang^in. cht y oke-df t
AiHfchr^ and chat is.Doc^t^ accept txf repentance^
} ci#taay^ general itepieDtattGeHaadflBDitMii^ exctpt*
^Wi^iWi^
Tfce M« of.Chrift eafier
here be a reforming o£ the particulaE thing wherein
liey |udg men co be amifs;, wiuch is contrary co the
ok^ Q^ Chrift. SaickCbrift, you oiuft do whac
ou are convinced of co be crue^ what yon fecco be
ly wilt, but now, becaufe of youff weaknefs^ youl
annoL perhaps underftatid ic co be my will, this is ]
^oatjitiy wel buDlwii accepcof a general repen- 1
:ance,.xhat it Lfee your H^art upright, and fincere : j
mdyoumoucne,. not only for your tins df know- |
edg> but iius of ignorance, although you ihould i
lie and reforme none of this all your life, I will |
pardon and accepc you.' But- now mark how the |
^oke of Ancichcift is, Antichrift requires fuch things I
:obe.done> Well, but I cannot do them, I cannot
fei Reafon why I ihould do thera. Well, he will*
never remit no punifliment, hewillinfliApuniih-
ment, and never remit any til you revoke your
judgment ; yoatuav fay, well,though I cannot be-
leeve I will live quietly, and wait, and tUe all the
mftanfl I can to convince me chat this is the right
wayv and if I cannot, (will live quietly with you,
that will not ferve thecurne. Nay, liut if you do
not fee it, you muft lie under thiij^niihment cil you
come to revoke your £rror, and ^rofefs and pra- 1
ftioe the contraiy^ Thus Antichrift layes morel
weight upon his lawes, then Chrift doth upon his, |
for Chrift faith thus, there is fuch a Law 1 require
of you, it is true^ ■ if you do not do it, or underftand
it, it is your fin, but becattfe of your weaknefs I wil
ac^pt of a general repentance, you repent of all
the tins you do know, there you repent in general
for fins of ignorance^ and enough you fliwld hoc
reforme all your daiesi J will accept of ir»
but now when you come to their Court^there would
be no help for yoii^ ezcipt y ou promife the coa-
trary thing that you did before^ you muft come and
re£orme> and amende and do the ching tbac before
vnn
■«»<*«■
than the Yoke nf i/fntichrift^ f^
hue
xsudid nor dor or el£e never ^rubfclved 4>y rbem^ }
uc Chrift ^ill abfolve yasu^ Cboiigb you ibbuldl
n^ver . cQoie ro do rhe chin^ chat ht wcnld haVe you '
tadoy. if there bea wilHngnds op Jfeart tb inquire !
:ji]nco: his mind, and a wiUfiignt{ii#o4do4<yfdift>^i
.y)ou toiow. Now v«h« a'dtal4if dMtrenc^'iS'herci ? I
Though you ddaorr^fomrethi^MK^ard^l&jiSon,
.ycc \i your heart* be ^up^ight, ISvlir^pardmi ^our *
oiFences, come come, faith Chtiflr^ for my xoke
ireafier then the yoke of the Law, then the Yoke of
fill, and then the yoke of Anrichrilt, v Oh Ho V5: juft
were it for us ro be brought utilder the Voke of
Anoichrift indeed, phac are not willing to be-br ought
under the Yoke of JefusChrifV, it is a gteat argu-
rticnt indeed, that we- iirc undtt rhe Yoke of %n,
when weiare ttbe willliig.to be under the yoke of
Chrift. iXa^Er^^/^, 12: 1?: Youfliall read there
of the Parffavcr. which was topuc them in mind'of
the bondagechac they were in £pir inially, it was to
^bmc cbem-inr mindto bltfdGodfor^bedeliverance}
^ «om rcbac '^bfttlage.: ViWiy Soiththe hprdfherei^ III
^t^t^if fo'iafi^ vHjeriiyebe cdmeto the 'Ldnd'wmcb
tke iiJUird^ »« ff>w ydti occeAiir^ of be bath promifed,
ikbMhe(l^^4^^bif<Se^'Vi^e: No^Tthe.wordthat is
Ttanflatcd^«:«ice,)iris ttiefertf^eVordiii dieOrlgi-
4teiiiliaui»4ifed:^5rh^ :t|fidyi^\\^^#«>76 St^rTttrtf-Wider
JtltiiMiAfiAiAtm^inalhfdiai^'dfSiHflcer '^i^oVwhen
ntbeyvM^ 6ftleU9r(]Jtfd^ faith* God jybu flraU k eep t his
OdBi^usefi Jar if J:^:-Lotid4li^ld fayi ' Ob>^ thi$is a
^^'^Bt&»^ be)ae£<9ei4«<ie,^lhM-im^S<^vf^
m under <Poaroahy you (hall keep thVs^ikvieff} iOh,
if you did but thinkttf the difference between the
Service of Antichriftj and the Senrice of Chrift; it
would be a very ftrong motive to pcrfwad^ usto4
^h V^KS^^ rather then the: former; And £b t lie
Scriptiireyou fhal iindicomparing the:iService of iin,
lif YehofOrift eafier
I
and the ServiceofChrifttogecherj icu£aid offia,
thac cbe fervice of fifi h is a turd {ervjce,- iin htch t
great deal of hardncfs in ic. In Vrav. 13. 15. Tbe^
wifay oftranfgrefforf h hard^ Thac you may annex co
cbe former, abouccheway of Ancichrift^ andyecic
is flrange cocbink^ how men had rache^ be under
any y ol^ then cfa^ yoke of Jeiiis Cbrift« Therefore
cl^e Apoftle faith, in 2 Cor. \u 20. Te fufer^ if a '
man bring you iyitpbondage'f if a man de^fonrevouy if
a man u^c of you^ if a man ^xult bimfdf, if a man
finite you onrhe^ace^ Ifthefalfe ceachcrs didauiyj
chingantnft yoU) whacever cheydid coyou» you
fufferea ic^ chough chev would exalc cherLfelves
overyott, bring ycu co Dondage, nuke chemfelves
Lords of your faich, yoiiwooid fuffec chem^ buc
you will noc iuffer me ; and chis is ufixal wich mesj
CO fuffer any kind of bondage from faif teachers^
rarher chen from che minifters of Jefiis Chrift, men
will complain of any Service under Jefus Chrift,
racher chen cbey wil* be under che yoke of }efui
Chr ift. I^you VK^ under a greac bondage in che
Prebcical Courts you cannoc but know chat if a
minifter woukTbeaflave co cheBifiM>p> hemighc
inilave all his parriA : As now, any people in che
country^ if he would be gcadous wich che com-
miilary, he would bring any ^endeman ioro fia-
very co atcend upon him as he pleafedy and yec how
willing are many racher co be under chat MiidaKt
chen any ocher whacfoever» and men are loach for
CO come under chis, chough we ihew ic co beOano-
nicaloucofSaipcurej chis Aewes the perreribeis
ofmensfpirics* ,
CHAP.
I
Coiife^tiimesfrmnAeftf9i^9ftUpKt,<s'c. j^f
• «
CHAP. CXLV.
^^t CpHfequences from Jfc* fprm^r VoUrin^
I. Tl^e fviir^ ^ mS^i^pi about the fervice of
Cbrijl, 2. Agreoj^mtorejeUCbr^^^ 3. VUfi
Qodfor tbm eafio ^okg^ 4* ^fing not an evil re-
port upiivk the p^Ses of Gbri^^ $• Cbriflwil i^^
peSi macb Sermcef H biiiigfo eape. \ 6. ^Make
notti?eTokfofCbrifibar4^ 7- tve Jhould give
up our Selves tq Lbrifl. 8. It kanoccurfsd
tbingtobean/zpoftat.
•
COme we now to the Firfl-, for I have two things
yettodo> having opeBe4 in ifhac refpefts the
yokeofCI^riAiseafiej there is> Fir ft. The Confe*
queoces and CkitolUries to be drawn fro^t all this
rhat bftfh been iai4 by way of Ufe« [ And$econdIyi
Tp! (hew hQw. yoUf may ooake the yoifsfi o£ J^m
CJh^ cilie tay oib what ic is chaf f aciUc^^tes it.
Cionfeqit0^^ 1
I ->i
For the Con<eqj«2nccs hence, f irft^ C^M^lx* ^
That mift^k^ of rche world aboip: the (enrice of Jei%
Chcift is rcKceo^ hoY many men wiUi^at^rve^cure
all the haidilupof ecernal mUeryt of Hell^tey
chen come under the yoke of Chriftfpr theprefej^t
in jchis world : Certainly, This i^ a dreadful t^icig,
foe aifiMii rp<h»Vie hard thOHghci^ qoc only without
Rn^on^ ll»Alchh^rdiJ^)|i^t^ as when boc^ are
laid together^cithor thoua»2^come under the yofke v
of TcCns Chrift* or periih eternallv. and endure al I
7^ Cpjifejuenc9tfromHne4 /iMtfi / j
Ouch ft caciul heart, rachtr thea 1 wU eodore cfae
crdffiogoimyfin, IinEilvtDiuce tbe oAo;, 1 hope '
:te»wiUnoc bci bat I wll veooffc ir, bov ,
the oil
what a dreadful cbii^ is this, tbtx you will
this. Iwillgrant, youacenotcraiyUioeilof k, bqc
youheanhisouroftbewordoEcen^ireacDed} mad
you camaot buc acknowlcdg ic is * great veaase,
chat you vebcure all the wrath of God, and cfae!
turfeoftheliaw, aadallcha; thacGodthceaceosia;
the wordj tlMt vriU purlue tt)o£& tfav do pec^f
K6w thiols 4 hard vcDtuce, how you vetjcme all
this cvhsr the^ yduwill come mdpr the yoke off
Jefus Ch'rift.' Qfa, whacifhKHkeii chisl What
excufe caH ye qave for yout fetves tfaarrnnimoK,
fuch a midake as ctus isi That that bath beca:
deUvcred to you IHews the great a^avacioa <tf^h;sj
. Andtfafttm'aybeaSecotidP&nicutor, a iQttat^!
CrdvatioQofchewickednefsofiBeM hearts, attdof^
iReir lives, ^ich the-Lf^ tu hifrWMd, IbavelcK-
aiy Son Jnttviihfr Wot Id, to bring i^jtinvcy aad-)
foodnefiand love-unco you, andoeis comefocEO,
veliver youfrom alifeavn'^ke, andcslay- uieafie
yoke .upooypu, and- c(
way, 'bnrtitj* you idW
tatbec tedt^'eitipre-Hu
him, ^d:i{i^fEioing'yo
(• him, ah4 fayiiig yt***
vifl be a dfeadhil tiggcs
gt^t da/i'-tt^iK adlflk<
Chriftj whi^^ifa thejuby J
ifthiey ftouldWy/'Oh^ i
upOD tafos ^eckr jsimo
■ Ill .1 I ri • 'r -'-^~- I 'I •--*-"'• "intf n n
tfiheY$kfoff:hrift, 739
— ^ — , . ^ . — — "^.w^ ■ ^
riUnthet be under the yoke of fih> ffirt under ciie
>ke of the Devil, and under the yoke of Anti*
ktift, then under eke Yoke of Jefus Chrift, where-
I che cruchiSj JefusChjoift 4s come inco che world
» bring fuchawayof Sweet nefs, and Love^ ^nd
Lcrcy, and Eafe imco.ii$^ as • ifali cf^e Angers in
Uay^n, and tten in the wc]:ld,h«d fee all their
<f UcLooies : on work froin the beginning of cbe
rprlil^ Cii^find our H^ay co|>rini;iis lo Heaven^
htf could PQC have fouMMitiuch a wuqr at thii,
nd y?er chirway (o berefoied) Oh the aggoancibq
£mcii atchac day 1 And che omch i% chac whsdrl
ityc deUvered coyou ouc 6f chis.Tekc> ifyoir fitall
^ continue under che yoke oi y-our fins^ arid:be
ikOnd-ilaTes' co the Deitil.xn. jroor wicked CQUsfei>;
faefechingsihAll another day rife up in Juc^niettcl
a llQp, your Mouths, when ttus Aal be^brou^c!
gaiuft yQU> did not you live in Incb^a Town ) And j
uchaplace) And where ydu beard fuch^a Tew
opened to yQU>: that Jf . you Would come co jfefas
^rHft his yoke wa% ea&, and his '■ burden wias lighc,|
iiad thac che Wign of Jefus Chrift bcougbc loch
FweeEndfs^ aM h3vey< and mercy ) And yeryoU
rd^^sl k) atidyolt .would chdferathirco b^ a boad-
DalEeit^Aiy easai|n[tii9 JOeail).' dben tome uhdet tbW
yikkeiof fliy>foQ^iQhiflow wiUrbitig^ivAceytot^
tin ahochec dtiyi i hefeech'^ou, Ifec not wbarwe
fpeakanro yra^i^be an aggravation of youci lin^^ the
Heafon why 1 havfe been fa long upon- this Texc
was, comkfi awly thtftumbUng blotksthar menj
UidiDthawaies^cttChriily andco^dhJawyoiip'h^artsj
iio iheboireof chef waies of jefus Cbrift. Bucnow'J
i£youSiouldfeje& thewaie&of^faciftj and con-*
cniKiiMdr the yoke and bondage <tf fin after all^^
t^S Wilk. brtbe. fctuc of cbe S^ccmons eliac cbey 1
)!9riU ))ecjiUedpiier again ac rbeday of judgci^intv ro '
vinaktffMr.yokeiatid^ brndienheivief when ycu are .
' r a under
lo Confequemes pmn.ihe idpfief \
''^deccbe vrach of God toaSi ^tfetnkf « iGid due -
tQay>e>i^cpQ4tt(pofciiuFoisK. I
• • •• - 1
ii^t Biv^tm iifi^c,. cbea you^^ac »e*€hc People of ^
hjGod; chacapeisimeiinder.ciiiiyokc, aoalu'vefck:
ti]iee9Lfinef$3Qf)tbis'yoket> hieffche Ix^dfork^ and!
if lefsjy qnc i^^«os;fpriiirliac «afe vmi find ia-cbt Yates ;
inf : |euv Chrift^ Tbioik buc «hu$ '^trh yourfeUt,,
liDrsene others iadood^ ckey luiw a ftrangc^oDcetc ,
of jche maies of lef nsChcift^ and ^chHikf &111 hud, ^
jatn^aodeed, ifdiQir.Baair^s be not changed, rbey^
.wtlJie bard tmoo^^oD,. belt bteffed be Gad I fijKit
plflsm.^ibeirwiie, when Ilxgaa co cum my- faceco
Jf^£!hctA:» my Father wJtotbercaUed me Fool,
iaiad fatd, yon pvidl ha ve no comfort, and my Uncle
:aiidkindc^d^ tbey toddptiecbacjiy.con.fprt would
;alLbe)gane5 tut bkibd jbeGod I dud >noc harkm to -
ibeoif fbtu I fittdchecn ADbieqD9M.ifc> I do >nM find rhac
ta^i^ -chiogsibring Qie iaco any fincfaL bmdage, but:
!ld9flirdihe;6odi/iicyar,hadicbac -oomfart chac now^i
4 JMLVt^ ^ay» I(ba.^e;CbaofMrjB6r«efa^ eafe, andcoin-
^!pfl>f/il^Pi.aii>W!frt>ur'ib,^^ ^tta|c if lal'cbe mcai in.
'pkcfiWi^l^^\^t^tnm and feel 'tbac^wtnfott tbac
^feiL /chey. tiKPuld>b6.iiKl'09a vkbiChe wates cf
"GpdfX Ihojpe t bate ate many chat ;caa cfai&k-wub.
^bemfejves) clid biv alimy .kindred^aad my friends,
fX ea> did but all ihe ^WlOl:Id ' feel tl^u: >iwe«iie(s, .
e«i(c3 and caaif0/«,!f bac Ifeelta she waiea^f Cbhft,
tbey W:Ould bisinilffv^ wititcfaam. Ifywican fpeak*
fo, Ob. >lei&dbe jGod for dm eafie y oke of Chrit.
Ther^ migbc; have b^n-is^quked anvd yok^ if
pirift (houldf a,y« Well, I endured^l hard y ukr for
you>.lcame.-&omth^Bofome!of^my Fasber, andj
f I a n t
if thetth 6f thrift. ' 741
tj '
iiHII be delivwcd, you nmft have 9 heavy yol^
ilj^^onyoacoo, ifChinft Aouldhave requir^ii^ thiii:
we fliould ha^Te been cied unto a Stake^ an4 en^ed i
die fire and have been held unco it» and faved at laft^ '
^c we had eaufe co tal down and blefs God for ever!
forthi^: bue Chrift requires no fucb thing, ChrUlij
reveals DOC only S^^vaeibn at laiti but he reveals a'
fair wavi hepavtfpurway withuoldv fp t^iat.wc
ff>xhttii^^€an^nruvxiO CanaaHy not thr<nigh cbe
wtlder De& Jt t^ crtie^before we citne qnder the yoke
df Cbr i#fully> rhtre was fome eroubte, but cake it ;
mi9e{jp6£l^<fieinw.ardmaa» Kay^ their way to a
Jleiaveiity.insntftf i^is thrc^^ here in this
wo^ldtbey^ateiC^na^n'thtc^ows wichMilk^ndj
ttMey. H tettue, the JeWsVere m a fcrvile way,
and God would not bring them intd Canant but
chrough the Wilderness, an4ic is true, in outward
rview there is a goeat d^al of t.tduble to come co
fyou/but in regard of the inward nptan^ ch^e-i&aXpi-
nimiiC^^nMntbbttngttsc^tHblleatfen]^ Ci^^>
a»d^bie Safmi t%<sy'm^ fuck'i^ilk^n^H^ney c6n%
iqjiniwUy, itlbeyveh^^not hmd.?r the^telVos all (;bf
iva)lihaya4H;e ^idg to* t he^ £an^d 'MC^naan'^ .fihg
lLMdtkacdi;^aii|^fm^d'tht!m' to'ltf(^ fjveewefs0a,n4
ftwiey,«ic.tt#<He«rondS? of ibctjOfpel^Utlw way
cbcy^: mebile^te wicked hav^ libthing biic Swill
aifidQagsiiieat) ro fucH, aad tofeed upon.^ And here'
irtb&dwreate between fif^odiy man^a^d a w.idc-.
ai man^^m^o^'liiAn ot wofnap Is ^appoliHed fqc.
jexQOicion^aa he Iftesupon thet^skec^in .c% nd^a/v
cbiiai iht hath nothiijeto nialxirjatn him^' as \ a JPf ito^
lairr he luraitupon chepask^t, this is his life in comr
igi^ifondf-a^Godly mans lifej he Is going qn toex<9
lectttion'eveninthis world : now between the gic;ea-i |
tfStlSMxk9i\^9KH,iJ iiidiRThac the Saints have in^thi^j
iptosld^itliece ia'ifht^^tiFerence, cheone is appoinEedir
t>. -.. hiin^V!
i^Mk^
743 ^onfe^uences frmn the itfinep
I him till the day of execution, . and the other is ^o*
'ingcoininiorralicy> to leceire a K^Dgdooi^ to live-
upon the creareft da^'htics cbac Jefus Ciirift broughc
fi out the^piom of his Father, frorn the Riches and
Glory of his Father, here in this world he hach
rhac shac f^eecens his life^and hach his fbod^ fome
relpeftf beccer chan cHe food of che Angelsj he feeds \
upon Mc^aa thai; ^opes from Heaven^ rhoogh he{
beinrbe WUdernefs of this v^oi^ld.. Oh^ bids God)
and Jeftt$ Chrift Chat hach made fucha way for chee
CO Heaveo^and loTe chefe waies of Chrift^tnil fpeak
well of rhem, and labor co promote them aad all
that ever you cati, and live fo^as you may pot bring
aa ill reoorc ttpon the waies of uhrijQ> that others
may not oe deterred |rom che waies of Jcfus Chrift
\ by your lives.
And that may pe j^docliei: Ufe» if the waies of I
Chriit be fo eahe>' then do not bring an ill report
upon chem. Do not lead fucb difcpoteuted, fuUea^
dejedled lives> elpeciaUy yoM that have caraaLHuf-
bafnds^ cartial W {yes. . carnal JPaceDCs^ .cvaaLMa-
ftm^ and Hifl:reiret» cney. look Mpop.y w, vkac you
do iiow>a6d if they (ee^thac fince you began to go to
Sermons, and co make more profeffion ol Rel^oo,
t hac your liVes are more filled wich dif comfort > and
vexixic^dndfirecciM^ and difcouragement chan be-
fore> Whacwillcbeyiay ? Wb^ waies are rhe£e^
Who would come mco chefe waies > they make
che.itmady andmakechem fools, and unfit them
for any bufinefs. Oh, chis is a ihame to ' he waies of j
Chrtft', chough it is crueipow cbou feejft.more canie '
of humiliacion chan before* bucfor aJtl .this know,;
chac this is noc le^al' humiliacioo^ but cvaigclical'
Ihumiliaciouj and there is fweecnels in that bktcri
_ — ^ ?tf/
^0*0
II I ^tttm^ttm
if theTodkof Chrifi.
of fin if chott underfiriddeft ic in an evangelical way , ,
^andchojughcbouihouldeft mourn for thy fin, ycc/
riiottfliouUeft catry thy-felf with that geneleucf^,
and huiuility, and meekneft in thy fpiric, thou
fliouldft dTcDver that Iweetncfs of hearty and
cheerfulnefsy and aftivenefe in your callii gs, going
about your nu^ncfs better than ever before> that
chey may fay^iiirelyj^the way of Chrift is ea<ie, and
fo others may be in love with them ^ but if others
ih^t fee ydu to be more high, and lofty in your ipw
xitsi more . proud, more difdaintng, more neg-j
leftive in your callings, and more crofs in your car«
riagetban before^ then they will be kept oiF from
ehofewaies.
Ccnfi^umce f*
J*
Again if the wates of Chrift be to eafte, certainly,
Jefus Chrift will expeft a great deal of fervice
^om ybubecaiife'he gives you mtich^eafe, a man
cbat walkes at tiberry,1fte may walk apalce, a Porter
^hat harh a great burden upon bim^ wbilft that
that burderi. is upon him he cannot go fb faft, if one
ih6tild coiheand fay'to him. Why dp'n^^
ft^r 1 lift ytoXxVd anfwer,i£ y.6ii Had ftich a biirden^p*
on y oil ^^ X^ytx i^okJir^outd go ki foftly a^ I do. A
<att that hathr a'grear load upon it, cannot go apace^
f6 hbre hith Jefu^phrift laid lio weight upon you
in' tiii waiesj^'thdUet U$ run the waies of Godi com-.
i&ndrtem$. ^ Be^^cfvf ri ' in the time of the Lawi,
O^ey' hid Shack^iVHi^ had a weight, abur<ientip.
6q ttieoi^ andthp^cefore no mafrvel we do. not* read
of fo mudi holinefr> srndipiritualneB^ in the waies)
Ojthe Godly in tb^ tiniesof t;hc tavTjieneraUy, be^
caufev Ifay^ ^heir y^wa^ heavy ^' And therefore
tSeyaiiJ^ifffl^V.ei:y'^^ bdc tK>w, when Je-
(UsvChnftlft cbirir into, the "Wtirldr antthatli-
• . ( : I
A^^B^
I
I
i
;44
\hetMfatfi
caken oiir yoke from ii$t cenaiol^^ Chrift ezpeAi
cbac we ihouldnow go ao freely in his Waics, and
abound in (be work of die Lord, and do mote liiaa
cbey did io cbe cimes of cbe Lav. ftead rhe Book
of cbe ^falmeSf and ICee the fweetneCs of fXmd/
fpiric, hdd VanAd had rbe Epiftles oi^aul, and bad
knov/n alll of Chrift, and heardfo much of che Go- j
fpcl opened co him. How would he have faic^
O ! how f wect is chy Law i and if bis heart was cn-j
larged, he could run the waies of Gods command*]
mencs, I hue Vofvid^ he was under the burden of *
the cerenioniall Law, for it is not that which is re-
vealed in the Gofpel, certainly, he had not the
knowledgof cheGofpel, the things revealed rhere>
though he had a more then ordinary iiieaiijte of
knowledg, and if he walkedfo freely,and cheerfiil-
ly in che waies of Chrift, certainly, we ihould do
much more Service for theLbrd, now the yoke is
takai from usj as the ceremonial Law in rcfpeft of
charge, we are freed from a great deal of charge
chat they were at, therefore we fhould be more ftee
when God requites it of us. And they fpent io much
time in outward things^n meer outward things»then
(hall we gnsdge God our time in f^iritual communi-
on or gcudg God time in our Familiety aqpiarterof
an hour to WorfliL(» God in our Families morning
and evening ) In the Lav V5 they fpcut abundance of
cime in the Service of God, it may be you think k
much to rile and come to heartbe Word> they vvcre
fain to go tong jomnies to Worihip ac Jendakm
wherever they lived, in the country, to go to jier»-
ULem to wor(hip» and yet their worihip was but an
external thing, and itt the greater part but bodily
labor,whent6r^ went thus to. worflup,rhcy bad not
che Myfteries pt the Gofpel opened to than as ya
have to recompence your labor, . therefore I lay
be more aiiundant in Ene fecvice of Godr We hcvi
aiotr'-*
■" ■ ■' ■ 11 ■ ■!■ I « _ ■■■■■ I ^W^—I^»W[ ...
tfthe Toke (if Chrifi^ \ 74 5
a nocab le Scr ipcur^ for rhis, in . AUs $)• 3 1 • >of che ;
llaceofcheCnuccb, wheaoacecbey had eafe and
reft, markewhac came ofic: Then had the Cbur^^
chef reft tbrou^joutaU]udcsLa'id Gal.kc aw^Sama-;
ria, andwereedfied, .andviraU{Vg in. the fear of thi
Lordi and n the comfort of the Tioiy (^hoft vc^ere mukj-^ :
plied. Hereischetiuit of their reft. , f he eafe c^,
a {ecure hearc'^ is that chac mdk&s ic mor^ barren ia \
Gods urates, hui now the Church had reft tjirougl]
all Jud^iiy What chen? then chey walked in 'cj^c
fear crf the Loid, andiu che comt'orc of rt^*.Hor>^ \
fjhoftf and were mulcipl'edi and doth God giv^
reftunto your Soul, and peace CO you? cl>en walk|
in che fear of cj^e Lord, and be edified, and builc
up more and more, and mukiply the fervic? of
God more and raore, there is a prcmife, tl\ac th^
people of God (hould be fat and well- liking in tb^
times of che Gofpei, and fiouriih in che Courcs
of the Lord. There is two things that c?u-
fcch Fatnefs, the one is much Feeding, the other
is a great deal of reft and eafe,' when iBe;i
feed much, and then have a grjeac deal of eafe,
this caufcch facnels, if there be pichex wane of food,
or if there be never fo much food, yec.if a i;reac deal
of labor, ic keeps rhem from fatnefs t buc wheq
there is eafe, and food, that caufetb bodily fatucfsl
NoW Cbrift expedls in the times of the Gofpcl, that
allCbriftians mould be fac, and \^ell liking, thai
they ibouldnoc be lean in their fouls^ Why ? for^
r* They have as plencifull foofl as evei; was iiui:e
the world began^ never ha,d rhey t^efter dipCijprid
tnorefdA diet, and whollbme diet icbafi ^oww :^n4
a. lie hath revealed likewife (hebleifeaeaff of fA^
<Gofpcl,there was never a time wherein theMyiftcry
of che gofpei was fo much revealed to malce cJie
«eaies df Cbrift fe eafit as now j there is a reve^liflg
ihdeed olxbe wafies of the Gofpei to be e^fie iqnfu- ,
' f ailvl J
74<5
-' i-i*i>r^- -^^'^ -
Cwife^vencet from tht eafijiefi
i
plly, aadloofc^, bucwo cb chbfethac *re thus at
eafev but I fay, there is a revealing of ihe Gofpel
andcbe waie^ of Chr.'ft to be eafie tpiritually. Cer-
ta nly, formerly many went to Heaven more bard-
lier than we, doc only in refpeft of fuffcring, but
linrefpeaof horror of fin> the fpiric of bondage,
there were f car ce anv brought to Jefus C hr ift, but
were brought with aDtuidance of horror, and had
much «i the fpirit of bondage upon thcni, aad God
did recompe nee them afterwards abundantly, and
we find this, tbatitis truie, that nsany raie Chri
ftians, never knew fo niich horror of confdencc,
andarevery holy and fpiritual, and have eaf. m
their coming to, and living witn Chtift, fcut we find
iT'any very ioofe and vain that never had the bon-
dage of iin« if God would humble them for their
fins more, and make them fentible of fm, they
would not be fo "frothy and carnal as they are.
Wei, but though fomedoabufe the free Grace of
God in Clirift, yet o: Ws do not, now you that have
fomucheafe inthewaies of Chrift, and alio have
fomuchfodd, furely Chrift experts you fhould be
fatandwel-likuig, and that ycu'fhould do avuch
ferviccfor him»
And another USfefe chi^. If Chrift accounts bs,
waies ealie^ let ttot iheH hiake them hard, take heed
how you make cht waie^ df Ghrift harder than
Clirift shakes rtiA\, thdogh it is trufe, youcaai.a:*
make tiiem liatd, 1 feixt, ybit ddiirhac you caa to
'mkkfe then! hJrrd,^sthU55y 6a have ah Apprentice,er'
a Child, or a Fricr,d, cii aJCinfmah, chat i% ^oktoj:
after thcf Waies of Chrift, IDo hot you do what jouj
'canto make the <vaie?s ^hWft Iwd to ikem i yoa!
jfcorA atchem-, ;inditoff at kfca:m, andrailat chem j
of the y^t of chip.
andfmice cheBi> and cake all advantage you can
againftchem^ y.ou do what you can co vex their 1
ipirks, and co make Chrift^ waies hard co chein. [
SaichChrift^ Icameioco theworld co cbac end co
bxiog fouls CO rae> co carry chem on comfortably
ro Heaven, bucherpisa Wretch^ fo foon as any
Djie looks cowards Heaven> he doch whac he can
:orqakebis lifeuncomforcable, a child cbac you re-
.pcfted before, aqd lived fweecly with you Biefor©,
low you do .whac you can co make cherp live worfe
ives Chan fornaerly they lived, apd fo the Wife of
ourbofom, oryourHufband* and che like; and.
hus you do what you can co draw chem oif frooi
he waies of Chrift> and if chey wouldcome off
com chofc waiest cben you wouuldo what you can
> make cheir lives more comforcable, O ! Wrecch,
Wretch chacchouarcto crofs the >raies of Chrift/
loujdoftincjiischingbuf aftthe ](>arc of the De-
il, for what doch che Devil? che^Devil will make
is waies as eafie as he can, and (he waies of Chrift
> be as batd as he can,, and chat is che reafon that
any young Chriftians are croubled wicb more
roptacions now than before> becau^the Devil,
es chey are geccing away from him, a ndh^ dorb /
hac he can co make cheif getting away co be I
croublefom as can be. As a JayloT) when (he I
ylorhachaPrifoneCy if he be in Prifpi} be takfs ^
I notice, but if he be a plotting bow fo get out of
e PiifouA then be comes and laies f^t^rs iwpa
-n ; So when men are in tht PuQge9Q or che. Pe^
., and the Devil bach chemf aft, (hen be is at qui-
wicb them, but when they come co enquire afit^r
) waies of Heaven, and labor to get out of .cb<eir
adage^ then che Devil comes with Darcs.and Sug-
lions, CO make their livec UBcomforcable^ and
he Devil doch, fo do wicked men.
747
Confeauerice
■ ■■
Con/equences frim the edfaiefi
Confequence^ 7. |
But then another tife from hence tstbU, To exhort t
people to come in to the waies of God, labor to get over f
the Scumbling Stone, the Devil tni the world hath dc- \
ludtd thee, but now fay, God forbid that I (liould 107 '
longer ftami it our, Oh/ nowlcome, now I wiU piic
my neck under the yoke of Jefus Chrift, I will come
andbetheCervantofChrift, you that are fervaotf, you
hive been commended to live in fucb t iervice, wirh ;
fuehtmafteror miftrity but there hath come snocheri
fervantandtoldyoQ, thattbeyare very hard, and yon
wUI never live comfortably there. But now if you have
anotherjtbat cornea and teHs you, that it tsmeerrnvy^
ibAC the otber puts you off out of ill will, tnd that cei- !
catnly' if yoi^can be but one in fiich a family yon will live
a happy life, you will find fo much peace, love, and
kindness, andasfairdearinj^asever any fervant bad in !
any family in the world ; Now upon thts,iP^yoQ flhould :
be taken off, would it not grieve you f truly, it is thus*
in the waies of Chrift, yon have had f perhaps ) good*^
thoughts ofthewaies of Chrift, Ibutfome, it may hcr\
hath pu: it into your beady tharyon will live but a mel-
anchofy jand ducppifh fife in them, but now, yon have
heard out of the word, that you (hall live the moft com<^ I
fotiablfc Kfe in the wot Id; ^nd therefore, 1 now re- )
folVe to give vtp your names toi God before this night, '
5\6 tnrt the prefenbe of God, and there ptofie(s your :
elves that fott wil be hts Tervantf for ever,, and bind \
your feivps unto hinfi, fav. Lord, rcveale what thou;
haft to enjoyne me, and here I tm profeffing to be
thinei, ' ' '- -;
/ . • i I • , * .
■ ' Cohfequinci. t.
Aniagain, If the wiiet cf Cbrift be lb cafy, tben
afthfTokeofOrifi,
j^jTii^from h««ce what a curftd thing it i$ to be an Ap-
»^itt fot one to begin to pat on inro the mm of Je-
* diffiwce and difhonor upon the waie$ of Jefas Chnft,
* thSoeh they were fucb hard waies. You flial have
«anv faT, well, I was a puritan once and I was wont
tTbVpraying and faftwg with thtiji, butii was fuch a
bordMtome. thatitwat itnpoflible for metobear.t.
'oh 1 thon hadft a bafe carnal heart,and doift thou leave
rhe waieaof Cbrifl upon Aich grounds ? Itnow, that a
itimelhilcome, thattboii (halt becift off with eternaf
•bhoirinc, and thofe that thou feekeft to put off from
rhe wiies of God , Aall rife up in judgment againtt thee}-
* J ihe ufo^ manner of Apoftates to put off others
frcm the waies of God, beiaufe they leave the waiei of
Cbrift ihemfelves, therefore they labor that others may
l#tve them two. As-a wicked feivant, thathath beha-
ved himfelf wickedly iu a family, and Ae Matter and
Miftrif put him off, thenfte failes, »nd briu|$ up an ill
;rerOttaliheeao,upon the Mifter and'M.ftrtf, fating,
rhere i« ao Itring with them, and if they hetre of any
["fining to Uve to the family, they cry out againft them
Why? becaofetbey.reputoff ? fohere Apoftates^-
Lre ihemfelwwurkedly, and Cbnft «ft« them off a»
SifavoiT Silt and filth, and whe» they are ont* our,
f Sio th^ find their {pirits fiHd with guilt in their confci-
iocei, aidtheochey raile againft the waies of Chrift.
what I the teafon that the I>evil doth fo much labor to
rrioBoffmenfcom^'oa-? *ecaofc bets caftoffhim-
SfAe was once an AnjgeU*ndh« being ca(t.offftom
God hiinfelf; it troubles him that any fliouM beUronght
ontothewateaofGod. butif th^e >>• «y- fi»'hhere, ,
Oh that this text might cottvince them tharthey flwnld ,
retur ne agaioe and fay, J wUl teiurtf? MOtp the waits of
^Rt%t^]iotMk^^ tetter »&h wfc thenii*
Means to mAfi the ^okt rfChrift eafa* |
^ — -^ ■ — ^^-^^^^^^^^^^
And chea the Laft cdiog^ is co fpeak eTprciilly co
roung ones, tbok chst coaiplaiQ of banlii^ to tbc
vaics of Cbrift foe (be pccfeot, aod feci cbetc wmk vety
li£cQlr> cbacfay, Ob, cbaclcoaid find whatjrouiay
isiQcbewaies or Jefus Cbrift, that I could find cbem
To, wbacabappylifcihouldllive^ Now be convinced
cbcreisfuqba way^ wbac Ihould b^ dotae to ftciliute*
ind makeeafy cbis way. Now wbal rales we flioaid|
obferve co make (be waies of Cbrift cafy,^ chat wc may j
gooDwicbeafesfweecnefs^ aodcooiforc incbcin^ cacb~
next cbiog I (hal cpme unco.
«
CHAP. CXLVI,
tljemeatuf to mshgtbe waw of Cbrift ea[f U mti
jelves. I*. Our obediewemufi be eva^gAicoL !•
. ^iep the heart in a readineff to every duty. 3.Qet
the heart in lonjeto^tbe duty. 4. Looje not your in^
cour4gementfi $• Cantkmena in the ffalto fatty
Sin. 6. Order the duties ef ymr cmdition. 7.
/ UavetheSucceffPifboUytoijodL %.^nd not your
felfso what Cbrtfi doth not. 9. lay bold uponaB
opportunitiej. iQ. ^Prefirve all experieucei. 11 J
^etvare of dtjiurhit^ paffioni. iz. dtfarbsine
communion toitbtbe Saints. 13* ^EMtdfemuA
faith. 1 4. , Qetftren^ of (^r ace.
Tfie laft tbing tbat I intend in cbis point it. To fliev
bowwensay cometofacilicacccnewaicf of God*
linefs CO our felves, cbac is^ how we may come to five
fo under the yoke of (?brift^ as co make it eafy onto oor
felves^^for ccrcainly» tbougb Cbrtfts yok^ he eafy,^^
many people of Ood find more difficalty in Gods waies/
thencbey need| there is an aft« t skiUa t SBj^flay of!
nyflery
eodlyi
ty MlViM
Ueins to make thi Yhke Hf thrift ufte. >^ i
^odlyneft^ which iFyoo come to bie on rights yoamiy^
carry on the work of Godlinerf wflb pOWer, tn4 yet
with a greit deal oT ^ife and CutttMhr As yofi <teo w 1
a workman chac is skiilAil id hit cva^e indeed, and can
handlebis^okwellj andi$exercffed inic» be carries
otrtiis work with eafe^ic goe^ on before him delightfully
whereas anomkilfal young workman, that cannot tell
how to handle bis tools, he will keep a bungling and
flir, and tires himfelf, and dotb not carry bi^ work on
^tbeale, and doth buc a little work, and doth it not
wel neither, thofe Workmen that do their work wdf,
with mod eafe, tbey do the moft work. Now for tbofe
rules to be ob(erved> that may help us tomake the waies
^Chrift^afy to us, they are thefe.
I. Be fure tfa^ all your obeditmce be evangelical o-
bedtence^When you are tendering up any fervice to God
let it be ( J^y ) >" evangelical fervice; you willfiyj
whatisCbe toeaningdfin evingtlrcal work^ 0r^aA«!
geltcat obedience, or fervice? cerrairkly, the W!ifltbf|
tbeknotrtedg of Chutk^ iiitbe chtefetbingtbat makles
^e wat)Bs Of God difScult to Godly people, tbeir obe-^
"die'nce is l^gal, not cvangelfcaL 1 have ahready, io
fhtfortt'el^panof the invitation of Ghrift, (hewed much
of the difficulty that there is in legal obedience, I ^U
giveyoubuttheheadsof fomefoarof five things fore-
yangetic'al obetfienCe, iod* 'ftie# what it is, or what
eirfetherttsriimdgelidilobedieM:e/n eompariroaof
fbepttfer^ .
the cliiri MHders'd^'o«^th«^th«l^, ^Vnydtiteme t&
4losny woric,donoclod(apooG«tt «nir<ivrrt to<i^e>
paffing JQtdgtBcnt, and conftemnins of yoo, Bat look
Bpon^dtUftfbier, «nd iftyo^r ''(j»c<tii<iiVe to be.
.no'tfiin|tnc <M'«^eace of «^iid YoWTathet. this
wilihake it t jtfy ; ft Ul 'gttutt -tiire fbr ^thiW-toobic^ I
kiu. ira'rfM>'r. »fi •n'h«iaii)& ttt^t li^lr k 4rt Wifl^ 'ktsA t^Of^ \
J
likmtti
753
1j£b dcpffiidsyhpc as a covj^nanc of works upon which
eeeroal life depends : buc che £afery of our Souls
and ecernaJ lite is in another way, and ail chat
which we do is racher in way pf dwkfulncfs udcq
God for che mercy chat God hath granted to us^
and the eternal life chat Chriil, hath purchafed for
us already 9 this is Evangelical obedience^ now if
our obedience and Duties were after this niaoner
jpfirfornted, theyi would be v^ryeaiie; if we would
out do thus, this ic is to obey evangelically ^ If w?
could come as children to obey our Packer^ and
laiov/, that the upnghtoefs of our hearts isac-*
cepted, and to look upon every Coinmandoient as
having a promife annexed to it, and to bear our
fehresupon the ftrength of Chrift, and to look up-
on every Duty cmly as a teftimony of bur thankful*
nefs to Godf or eternal life purchafed for us, rather
chenapartof che Cov^eaanc of eternal li£e: No^
chis obedience hath a great deale of cafe in it. But
becaufe we have fpoken largely heretofore ahouc
che difficulty of the burden of the Law^ and of che
reft of the Soul from under it^ it flial be fufficienc to
name k at this time, but if we would have eafe v\
che waies of Chrift, we muft performealtour obe-
dience in an Evangelical way, and I will add thi^
oee thing to it.
m
At our obedience, f o our humiliation for want of
obedience muft be evangelical,foE many ChriftianS|
nuy find their obedience fomwbat cafy co them,
Ibuti when they do not obey, Chen the forrov for
cheic fin that is grievous, their liumiliatioa that if
aburdlento their Spirits, fin lyes upon chefD as 4
burden, Ifoac, we fliouldbe humbled for our fins
1^ an evangelical way, as wel as perf orme duty, iif I
" evangeScal way-Now evangelical humiliacion^ic I
J; a forrow for fin, notthat we i^ight purchafe par-
Means to make the Ytkt ofChrlfi tape.
don for that lorrow, z% we muft not perform a
cy to chink ce purcbafe Heavea, neither imift we ,
focrow {or fin co think ta facisfie for tin, and to
purchafe.pardcMi for our fin, but our very forrow ;
for iinmuft have a fweetneis from Chrift in k^ k
niuft be out of lov^, our very mourning muft be a !
fruit of love, and not come from the fear of beii^ '
deftcoyed eternally for fuch fms> that is Legal (or- .
Fow, 1 have finned againllGodj and thertroce amj
aftaid that God will deftroy me eternally, and
therefore I am f orry , No, but I have fiimed a^inft
the Lord, a gracious, and a merciful Fatlier, aad
the Lord yet natb made a Goyenant with me, ths|
be will not cake advantage of my fin, that be will .
not deftroy me> and therefore my foul mourar cod ^
laments the rather for my fin, that I have finned £» '
much againft the grace of the Goipel as I liavel
done : Sorrow evangelically, and then your foirov !
wil have more fweernefs ink then all the joy that j
the men of the world have, when all their Comand'
Wine and Oyl is encreafefd, not oi^y whcit God!
lifts up the light of his countenance, but even clie^
very forrow of your heart for fm may have more
iweetnels in it, then all the men of the world liavt^
when their Corn and Wine and Oyl encrcafctiu
Many Chriftians have much bitcernefs in chdr fioc.
row, but certainly. Evangelical forow^the'rears of.
it is Rof e water,cnat hath a great deal of f\peecnc£s,i
It is fweet both unto God, and fweec unto the fool,
even while the foul is forrowing, thereit fweecaels ^
in the heart, and this is the difference between kgal''
terror-, and Evangelical forrow, the one hath no-'
thing but bitter nefs and gal in it, and the other no*
thing but fweetneis* That is the firft thing.
. 8eoondly> Another way to fiicilitate and maiDe
I eafie chat we do is this^ Labor to keep our hearts m
Mum to ntdke the Yoke ofQhrtft eajie. 755
I o^nilancrcadinefs and prejparacion co every duty ;
E>ucief are very hard becaute we fall upon taem un-
prepared^ we are not in a readinefs conciiiually unco
every good work, vouknowwhen you are fee a-
bouc any work; andfif you have many things co pre-
pare^ and co look for> when you fkould go aboiic
voucwork^ it will go off buc heavily, and ic will
be morecroublefom> buc nowj when every thing
is prepared in ^readinefs, then how foon and how
ealie doth the v/orl^ go on i when you are going to
Sea, there is making a greac deal of preparation a-
forehand) now when the Ship is rigged and trinuned
8c every thing ready, then vou are ac an inflanc able
CO puc off^ and iec fail, ana go away, when al things
are ready, you go off with eaf e. IF you would ea-
cercain Guefts, if they come upon you fuddenly,
and youiiave nothing ready> what a deal of ftiris
inthehoufe^ what running un and down this way
and chat way) buc now, ittnings be ready when
ctiey come, they are entertained with a greac deal
of aelighc, ana all things in the houle are in ord^rl
and things go off very eafily^and there is no trouble
in ic. Truly, thus ic fhould be with a Chriftian, h^
fiiould not only perform duties now and then, buc
his life fiiould be a conftanc walkiue wich God, f6
thac he (hould be al waies in r eadinels for eveiry duty
chac God requires of him, & foic comes co be eafie.
As now for the ducy of Prayer^ you ihould keep
your hearcs in a praying frame concinually, and
then prayer would be eafie, ic would be an eafie
thing for you to pour, forth your fouls to God>
when youkeep your hearcs in a praying frame all
the day long. It may be when you go co prayer,
you finda great deal of trouble within you, your
thoughts wander, and your affections are dead ^nd
duU andyou^ifeupdifcouraged: But what is the
ireafpUi you do not keep your heart all the day
% 2 ' long
I 11 1 IM I J , ■ ■ ^
•*«M>«H
MifMstamghtheT^ofCbrifteajfie. j6^
that is tbe cnie work of grace in tht Soul, to keep
the foul in a coniftanc bene Godward and that Soiuj
wil do things very eafily. Somcinies you have
muchado with your children when ftrangecs come,
cekeep chem in good order, , the reafon is, you neg-
le^ rhem at other times) and that is the reafon that
they CKOubieyou when itrangers cpnie ) but keep
them in agoodojrder Atalltin\es> and tiien^rou wil
have them right at tho£e times ^ So it is with the
I heart t. keep fihe heart prepared and ready to every
good work» a»d then every work wil be eafie.
OhjeUt. Xiityou wilfay, ThatJf a great deal tff
t^l amfiah&ry ^^kfe^ourbeMti akvaies kentj anA
7otlucI'an£wer^ stfirft it may be fome labor
a)«d coylf ^ ^hol^^ that have once got their Hp^artt.
i«iro 'a readinefs, ^iid it not £o hard, but have a
great deal' of eaf e> As now ie is a ^reat dea Ic of toy I
for ofte that neglcfts his accougcs, he is not ready,
but his 'accounts are intaligled, if he be called ca
giveapetfeftaccouHf,^ it isa great deal of roylto,
him, bnt-novr let ;femaii|;et over the diftcuhy, and
ttiake illliis'accobnt»c?leer, iiowc06r him every ilay
tt»:ke^ his^Booksftrefghe andcleer, this wil not be
fb^^rea^ af troubles TMs is the difference bet wecHi
oae Chrtftian attd another for ill the worid^ one
tharftaUcake his plealiire all thfc week long, aiid
fettte this -way ajidi-he t)thefi wa^y, ^and negirfts
Ws. *Books, and but one ^ay in the week will,
idok them over; he* wiihave-a preat deal of trmxble^
iuiditwil*reakhis head fomtimes, when he hath
inrnttitude bf bttfincfs;. But now the othe^Mer-
jthanti 'ioi)k»imo»hiiB.^0krcvery day, fpendft hi.1^
larf hour, ot a 'e^tti of an htflir every day, aiw* he
^(vtstM wkbia'^ai^detl '^f theerfiili»e£s i. So, it it
' . _.„_ Withtl
^
ytH Mmhs t9 makt the Joke of Cbrift tape, \
i vich many Chriitians> they thiak on the Lords day •
chey mud have rbcir hearts in a good frame and
temper, buc all the week chey have no choiighcs of
Godi and of the word, and now when che Sabbath
coAieSf or Sacrament and holy duties come, they
are burdenfome.to them; whereas another thaci
keeps his heart in a holy frame, he rejoyceth in the'
Sabbath, for he hath had a Sabbath day frame of
heart all the week long, Luther faith^ a Chrifti.
ans life fliould be a perpetualiSabbath, And that
is the fecond means to facilitate every good workt |
3* Anoth^r.is this. Labor to mnameyoiicJiearts
w;ith love unto the JCkxty^ Do notdoc^uties becao&i
you muft do them, buc ufe all the means that you
can for to kindle in you a love unto the duty, never
fatisfie your felves wicb this, Ifeelomft do doty,
Coi^cience puts me ujpbn duty, therefcure I xnaft do
. it, fo it may be b urdenfom but labor to ufe mU ar*
guments you can to makeyou in love wi&h the du-
ty. A Schollar that is in love with his Book^ wiU
not cry when he goes to the School, and efpecially
if he delight in it^ and be in love with his Haftci,
there is many that are mit to go to School, that
dare not go, Oh, their Father will be angry, and I
(heir Mafter wil befevere, if rhey fliouldnoc leixii, I
and fo they learn bqt with much ado^ they had a- -
jcher do any thin^inthe world than go to SchooLl
i neither love their BoQkSj nor love rheir Mafter^and
£o feldom come to any eminence! of learning. Low
I takes away all difficulty, loveis.afliamed co cooi-
; plain of difficulty at any time, as now cake a g^m
that loves recreation, that loves that kind of fpoii
of hiinting or hawking, if he love it, he wU be^
nmg ijL the dirt a 11 the day longj. tkoi^h it bea hot
day, run over hedg and ditch, whereas nour if iiicha
manbadnotalovctoiuchathing, faucweceo^*
Means to make the Yoke of Chrifieafie. j^^
ned CO fuch a thing, chat youmuftallthe day from
morning ronighc eare not a bk of bread, but all
the day Long run after doggi over hedg and dicch^^
andchorougbwacecs, ic would cake away che love
chac fuch a one ihouid have in his fports^ and what
a miferable bondage would chis^ be } Toic is in che
waies of God, lee rbere be love co che waies of God
chen whatever difficulty, there may feem cobeia
chea, icisuken away prefently, love co che per-
fan of Jefus Chrift will cake away che difficulty of
the waies of Chrift^you know when Jacob loved
f[\achelj he cared not BOW Idng he ferved for her,,
the hard nighcs were noc hard co him. Love God,
and love Cbrift, and then his waies will uoc be diffi^
cjiic*
4» Another rule is chis, do noc loofe your incou-
ragements, chac chac you have had from whac good
God doth bellow upon you, and indble you co do,
take heed of loofing chat incouragement, many
Chriftians are alcogether looking upon what cbey
oi^ht CO do, whac God requires of chem to do, and
becaufe they have had not yet accained unto what
they ought co do, and whac is required of chem co
do, therefore they find no incouragemenc from
yrhat the Lord hath already beftowedupon chem
wba( the Lord hach already inabled chem co do>
they wholly negle^ that, land never chink of ic.cbey
jchink of whac they wanc> and what chey fhould
h^ve, apd what chey ihouid do, and fo they are
iiaj>p^ring Vo gj^c wiiat the ihouid have^ and to do
^hat chey flfoiud do, but ^or, what God hathina-
bled them to do already, or what God hath given
chem already ,. that they do not think of, and for
wanic of thpfe incouragements, chey make cheir en-
deavours for thegecting of jnoJft co be burdenfome
fottiein}bttt aow,w^enwe are epdeavouriogto do
more f
^
mote we &outd go oa in the fbeagth of cfaf» iacoii^
ragemenc, Ohy oleffed be God for any Ikcle. Yoi^
fhalhaveCbriftiaiis rhmkitt^ cf wluccbey flKsald!
doy and therefore they chink all rhe grace chcyj
haye is oochin^jOhlfay r hey^chac which 1 have dond
^hac is ic ? Ic it true, if we were looked iq^on in xbA
way ofcheCotenancofworks it is noching, txatia!
the wa y of the Co veaanc of Grace, ic i s a gr eac deal :|
now that wil be a great eafe co your fouls, labour]
to gee more, and do more for God, but ftil carry a-(
long with you the incouragement of what God hKU
done for you, when you pray for any grace^ bldS
God for any grace you haretTake nodce ofal the in-
couragement that God doth give you^ and chac
will help you to go on in any further work chac
'God calls you unco, and the wane of this makes the
lives of many Cftriftians to be very greivous and
burdenfome unto them, beeaufechey negleAchofe|
incouragements they might have ^om what God
hath inabled them to do, and from whac God hath^
done already for them. j
5. Take heed of lyingin the sutlc of anyGn^ f
meane, though in ref pea of Goacheguik ittakcoj
away from beleevers, but of lying f o in any fiq, as.
not to cleer up all between God and your fool fon
the d'ifcharge ofic, of haying any chii^noe ckcied
up in your own confciences, UKe heed of lying i^
any fm unrepented of, chat is my meanine, every
tin that a man. commits, excepting chofe daily ia-
curfions and infirmities 'of4ie Saiacs, whicfa chey
cannot while they are here tn^ch^efli be alcogecher
without,buc«very other fin,ic is as a thome,ac le^
a thorn m the foot, tvery iin chac a man hmh con-
micced bv ftrength of temptacioii,ic is a dH>rn in rhe
foot, andif itbeagreteerftiicisagafli inUt jldkj
Means to make the tokeif Chrifi eajy. y6i
Now a tn%n chac hath a thorn in his f oor> he canbot
go very faft^ but efpeciall}'> if he have a gafh in his
tlefli: when chou haft been overcome wicha great,
fin, tbou haft given a great gaihunto thy ioul, and!
other fins, the fm joi thy paffion, and the fin of
Lchy giving liberty to thy thoughts, may be as a
thorn to tny foot, to make chy Way very hard unto |
thee.No naarvel chough thou complaitieft the way is
hard^ it is not the hardnefs of thy path, but the
tendernefs of thy foote that makes thee to think th6
way hard; therefore lecevecy ChriftiaRjif he would
go on with eafe in the waies of religion, as f oon as
ever a thorn is got into the ccmfcience. Oh I get ic
cut prefently, do not let it lye add fret in the flefli.
Oh I if ^e would as fo<)ti as We had committed fin
get it out of th6 coafcience prefently, then repen-
tance would not be f o diffiadt, and you would find
your heart at a mighty deal of eafe. When a man
goes with pain, and hee lookes upon his foote, and
pulls Che thorn out, he goes with eafe then. As
thebeaft^ when you go in the way, and yourbeaft
halts and fhufllies> you will have him fearched, if
you cannot fee it your felfe, then when you come
CO thenekt Smith, you have him fearched) fo, do
you find this Wales of God difficult, that yoii cannot
go the pace yoU Mrere woik to go, fearch y otxr heatts
fee witether th^te be not a ftone ib ydur hearts* or
fomegi^avel,fte if there be iny particular fin that
youkifov^to be a fin, and particularly repent of
that, aildthat will make the way of Godeafy to
you, the often renewing of repentance will make
the way 0f Godeafy;
g. Labor by wifdomt6otder the duties of your
condition, that is thus^ Labor for Wifdom to know
what is fdtable to your cgnditiqn, and order the
duties abow that condition: miiiy think, Oh! if 1 1
-. > V , wetel
7 62 Means to make the Yoke ofCbrifteafie^
I were in iuch a place as fucha on^ is, I would doe]
1 thus and chus^ buc you fliouid lo6k upon the duties
of your prelenc condicion, what iV-riie condition
that I am now in ? I am a fervant, what is ray duty
in that condition ? not what is the duty of a gover-
nour. And Coin a fingle eftat%, what is the duty
of this condition t not what is the ducy of a maxrycd
Condition, and fo in a Married Condition^
what is the dury of that ? And fo when
you are in affliAion, what is your' dury at rhac time?
or if fo be that God cal you to humiliation, you
(hould mind the duty of humiliation, And when
God calls you to re;oycmeyou (hould know the
I duty of that time. Some when God calls them to
re)oycing, they think they mufl be feurabled, and
when they are called to be numblcdjchey thmk they
fhould rejoycc, and when they are called to belee-
ving, then they wil be poring upon their corrupti-
ons, and when God calls them to fearching of their
hearts, they have thoughts of matter of joy. Now
wifedom to fuite cur duty to our condition, and to
apply our duty to that condition, is a great cafe to
the foul. Now many times we are thinking ofadu- 1
ty at one cime^that is not the duty of that cimc,may
be when one is fick, Oh I they are many times trou-
bled that they cannot go to heare the word, and
meere with Gods people, ajad fpend fo
much time in prayer, and meditation, and reading
as they were wont to do, and upon this rhey trouble
themfelves, now this is not the ducy of your condi-
ition, the duty of your condition at chat time is to
fan^ify Gods name in yeUir a!Ri£fcion and to quiet
your heart under the hand of God and the duty of
your condition is not to go to heare fermons now,
but to think of what you have heard hcretofore,the
ducy of your condition now is not to fpend fo iruch
timein your clofec in prayer as when you were in
■ heakk
Means to make th Yoke ofChrlft eafie.
healthy and you are troubled for the wane of this^
vc often trouble our lelyes about chofr duties that
are noc the duties of our prefent coDdtcion, and cbac
makes them difficult, now wifdom in order h^g . our
duties wil much help to facilitate them.
7. Another Rule is this. In the performance of
ducies^y pu fliould eafe your felve^ of the care of th^
fuccefs of what you dojabouc fuccefs^ or difcourage*
neotforwantof fuccels) nothing make? our lives
more troublelom, and our work more dtfiicult than
oui: marking care about fuccefs^ I wil do this and this^
buclam afraid ifhalnot have fuccefs, or if I have
fuccefsi^notfuch asldefirej butnow, if you would
perform duties in a graeiou^manner>look to the du
cy perform thatf and caft the care wholly upon
God^ it is enough for me to do what is required of
me as a.creacure co do^ and let God himfelf cake
' care of that that belongs to bim, and^hat is rhefnc-
ce£s« I toldy OU) iathe opening -of the eafe > that
there is certain fuccefs, and yet we might trouble
our felves in carking about fuccefs ^ now if we eanl
goooin performance of duty, and never be trou^'
bled about fuscefs, it wil be ^exceeding eafie^ but
Chriftians find fomcimes that though they have bden
diligent irf performance of duty, yet they do not
iind fuccefs, they find nothing comes of it, and this
troubles them, 8c this makes them go heavily to' rhe
ducy at another timei I but obferve that^ whatever
duty you p^rrform^if you do not: find prefent fuccefs
yottmuft«iocconclude that there wil benofnecefs*)
the. carking about tbefucc-efs ^in^hingsj^ makes -eh>
work extraordinary diffi€ult,now if we could bring
our bearts.ro th^s^Lord, • I am where^hou wduldft
haVieme^ anddoiiic what tkoto wouldftli2iverne,and
as for the luccdis chatJ^ldngs^iot to w^ ^ ydiffe tuc^ ;
CO '^ ky Mi^ I walk (acfa^rdiiiig t^i^t hat tha^ \i thy -kVi;
Sg^a8*forfuccefilMiEi4i.leaVethae tothyfel^* ^
I
J 6^ Means if* make the Ytke •fChrift eafie.
%. Another rule is this, donoccye your felves
I to whac Chrift doch noc cie you unco^ there arei
many Chriftians, bring upon chemfelves many '
fnares chac way, by tying chemfelves to chat which
Chrift doch not tie them co> tying chemfelves to
jfuch a cime of prayer, to f pend f o much time in
fuchaduty, we muft cake heed of laying a yoke
upon our felvesj do not put a yoke upon Chrift^
yoke. Ic IS a great queftion to many, and ics to me /
'-aqueftion, whether in the Gofpel there is required!
any Vows ac all, co vow any thing that is noc a du-
ty before we have vowed it^ indeed cb ftrengthen
out felves to do what God requires, as David^ I
ha'veff^orn tokgep thy ri^eouf Lavpff we may en- [
gage our felves chac way, buc properly in the Law
ic was a free will Offering, buc tor a Vow now,
IdonocfindchacchejGofpel hachany Cach chii]g>
for mencobindchemielves co that chac they w^e
noc ^ound co before by.che'word* Indeed whace-
ver we are bound cp by che word, that^ we are co
engage our felves co che ucmoft^ buc uow co bind
our felyes co any ching elfe, as chac we will as long
as we live keep fuch a day, chis will prove co be a
fnarecoyou, God requires ic noc> ic may be that
day chac you would obferve for oneduty, God may
require it for another duty, maybe you will keep
a day of faft for fuch a greac deliverance, for fuch a
great mercy, cercainly,' ic may prove a fnare unto
you, God may call you co another duty on that j
day, to the duty of thankfgiving, K iny will vow |
to keep fuch aday, and when tt^y have vowed ic, |
.they know not how to go back. And fo many will i
vow they will do fo much ever^f morning, and fo;
much that day \ cbis may bring a fnare upon you la-'
borcodoallwhacyott can for Chrift all che day;
long, confider your dtfcies, and lajr che word opM^
you, buc CO puc upon your felveS'Chac which Chrift
_^ Bursr;
*-■■■■ ■ - ■
Meitns to make the Yoke o/Chrift eafie. j6^
pucs you noc upon, ic is chat^<hac makes the ducies
of Religion very tedious, ^nd many have done it
thatwayj not forefeeing the inconveniences that
may come upon it« aodyec they dajre opt go back.
Therefore I would rather advife Chriftiaas, to take
heed of fuch things as thofe are« but to walk in
the way of Chrift according to chat the Lord re-
quires for the prefent, land not to bring chemfelves
intoa fnarej and fo chey fhalmake the way of God
more eafie.
9« Another Rule is this. Take tU advantages,
take all opportunities and advantages, all the gales
of Gods Spirit,donot negleft the opporiunities you
have, cheaegleftof opportunities may bring us to
wo&il dificulties. As in voyages, if a Marriner neg*
left che opponunity of the gale of wind, it is a dif-
ficulc voyage, and then he cries outj I may thank
my felf tor til this^ had I taken lucb an opportuni*
ty 9 fuch a wind, then I had been freed fiom this
hardlhip chat now I meet withall : So it is with a
Chriftian,mauy times the fpirit of God comes with
agraciouftgale, and ^ives them opportunity to go
oa with cfaeerfiilnefi in the waies of God, hadft
thou taken ehe opportunity, the gale of the fpirit.
Oh, what a deal of trouble mighteft thou have a-
voided i Thofe that are watchnil for al opportuni-
ties find the waies of God eafie. It was the fpeech of
Alexander^ becaufe he carried things fo eafie as he
did,8cin a little time conquered al the world,whenit
was asked him Jiow he could do f o creat thing$,^nd
carry on thibgs with fo creat eafe } his anfwer wa$>
by negkftiBg nothing, nemeant,hy neglefting no
J;
i
advantage. There are many men, that when God'
helps them a little, they: carry the work on^wirh|
!eafe, but then they do noc follow on their work,;
and fa they bring themfelves inco Hrreight^. Asj
nChiKf [
y66 Means tomakjsthel^eof Chrift £dfte.
now wp cry out of chefe wars, whar a great deal of
trouble chey puc the Nation to, and one main chicg
is, for want of caking advantages, and following
aivanrages. We fay lomcimes. Oh, if fuch a vido- j
ry had been followed, fuch a victory chac wehad at
^rainfordy andlbrlj^, and other places we mi^ht
have delivered our felves fibm, abundance of trou-
ble, andtedioufaefsof war; but when God gives
advantages and we do not follow thera, no marvel
that we find trouble : So it is w ith many Chrift lans,
you find many troubles in Religion, Oh, it is be*
caufeyou do not follow your advantages, if you
had ever fmcc y . u were young, and ever lince God
revealed himfelf to you. followed the gale of Gods
fpiric, your old age might have been fpent in no-
thing but gales of joy, comfort, and the like, but
now no marvel you aft with fo much difficulty in
the waies of God. ,\'/'
' • *
lo. Another Rule ii this, Pr.eferve all your ex-
periences that you have had of the goodnefs of
Gods waies, when your hearts have been moft en-
larged, and you have walked moft clofe with God,
and God hath come in to your foul : Prefervc
thofeexperiencesj keep them by, that tfacy may
helpyou againft an il day, it may there be.may be a
time a coming, that you may be in fpirituall deier-
tion and that may be grievous to you, but i( |
you had kept the exjperiences you had of God when
your heart kept dole to Gocl>. ic would. much help
you, 8c fweeten your hearts, to th'nk,6jrtbe daies of
old.' As^wvid when he was In dcter.tion, he would
manytinies be thinking of the. daies of old: So if
Chriftians would b« very '<;arefi^ tp obferve and
lay up all the experiences that they have of God
and his waies, the f Areet and good of tbem^ it would
mightily facilitate them in holy duties, and be a
concimiall
Means to nuke theTgh ofXBnfi tafte. jfy
coacinuall Cordial co tbem^ and puc fpirics into
ckem, to make them go on with eaie ia s^cey ducy
[God requires of c hem.
II. Another Rule is thiJT, Take hetfd m iny duty
ofdifturbingpaffion, the dilhirbance of paffido puts
jpeopleouc of frame, thatchey are fie for nothing
when they are pafltonace, paflionate withGo d, pal-"
fionate with men> becaufethey cannot have what
they would have, ft'.ngupali. As Childrea> thaiC
^faen they cannot have their defires, fiihgavray all,
chis makes every thing hard, but if you could bQct
keep your felves in a conftant qutetnefs, youihauldj
have every condition andevery duty*delighcfol Tnic
I havefpoken of that (you know) of the evileffeftt
^f it, and of meekncfs, 8r the gracious eiFeds of chat ,
Init I bring it only now as a rule, chat you may pre-
fent all thefe rules together. As now fuppolc a
company that are in a Boat, and there cometh a
iltoog wind and toffeth the Boat, you (hall have
foBie filly people, that wil be fhriking put, aad
mightily troubled, and rhrough their paffion will
berifingupin th; Boat, and ne ready to tumble
down all through their pailionate carriage in the
Boat, whereas thole that have skil. wiliitftil,andl
be quiet, and give up themfelves tathe ftream, and
that is rhebeft way to come with the greatelt eaie,
you make the Boarinans labor fo much the more
^fficult, by yow unqaietaefsin the Boat v So cer*
tainly, you make the w oik of God more difficult
I when your hearts arc unquiet. Lee the thing J}e
what it wil, yeu wil fay. Oh, nobodies condition
is foasmine, Certaraly, your unqtlifetncfs will not
helpyoo, you wil not come thefoon^t to your laa*
ding place, if people tofs from one fide of the Boat
to rheother, and be unruly in their carriage, they
wiimocG>jQCtheioon:er tothein^landing place, chef
qujctecl
i
Meam ionuke thf Joh. pj sChrlfi eafie.
and fhceifiil when he is going, li is Journey is no-
thiogj when he comes to che inn, be foich, .1 chank
Godi I am not "weary ac al, .Why is i; lo ? the^our*
ney is. long, I but the cojnpaay is goad, the di£.
couife is goo j|. and chac makes it ea^^: So it is \t^
put journey to Heaven, we complain of tedioufneis
inourjourKy,4/V^hy isit > becaufe we love co be
alonjc. As many that arc of a ^un^piih 4ifpolicic)n> .
'loving alwjsiies to^be alone, ch^r^e if a, time indeed I
that people fliouldbe alone, & i;hey^haye fwpec x^^
jEreihings from God that way, but there i^ a c ime t;o
l^ve Society wich the Saints, and it is an ordinance
l^ppointed by God for che facilit4t;tng of Qojls
'^^\t%^^ whilie vire are pafling in the wii4^{:nefs in our
way:(4> H^^ycHj land theretore mf ke Qonfcience lof
that, to have Communion wirh the people of God^
cofpiritualizeyouc Communion>. and make what
l»fe:yjp«W9f5*^*^^>^^P y^ io yo«^ Chriftiaii
^^kt i ... I ;:.:•'•• '^- :^'-- •• • :^ *. - ' ^
13^ Another B^^l?w this, Est^rcife much Faith,
Faith, doth fc^cilitat^ every aft ion as Unbelief
ai^sqy^Sy t^tPgdiliculE^ l^ta man be put upon '
\^S^^4^^'i^ iin; unbelieving heanr^i; is is
qife^j.^lV:-' V9fi»lfo:; lwft>r* ha > comes jict
iCft ^i ^^h, 'i)^4 nfycNTigA ihrcuigk whiboii)
j^ ^treforfi' jc^mi^ .heavily co ic.^ aUitcii^
igUilf ysi}B4)^if9f'^l^rt?%U9^ hii^wofk gosi ivdv^Iy
/W^JWf W ««ft G«®ft Wja. v?ork, a^id come to pur-
I^M^ie \i^ W^ ^Ima JWodHaar imaive is r^U rig
Wla]i;Q](^ian4he£iHtl|<)I ftalnev^feir'ttringit ca.dny
[WPg; .^l(i9>PV:^^90€h@^man,thati9of alivelycoa^
S^^fiff^i^f^^ he, \»xw. ^me toJe, aodbeicapriei
h^f^n^iM^i wMt^^aPiftA.1^ wheft Cti£!iA)aiitf
^f^f|i^ji%fE^I^ wy .W€«b;rbty AwMit: ii6t<'pore
gff»ttAh'ftJ^SlwUy» but .eicardjfe Fab'oh^' aiki^come
^Cfirl
Means ioinake the Y^h "ofChrlft eafie. \
with courage to the duty, atid God will carry you
through, God that cals me coa work, he will give
me fti ength ill the work, and therefore let me go;
t D rti.e tv^ ark as if I were carried chr ongh it a Ireacty, !
^o on >yith confidence and refolucion; and take^
heed of Unbelief, up and be doing, and the Lord'
iWilbewkhyou, to do you lay to your fouls when '
yoii are dift:outag;ed in the Work, Oh, foch and fuch '
have mifcarried, and how ihall fo weak a foul as I '
do ? Wei} up and be doing, and the Lord will be
with you.
14. Laftly, DonotfatisfieyourXelves that yoti;
hav€f grace, but labor tohave ilrength of grace, rhac
ifcjealie to a ftronc man that is hard to a weak, now
Chriftiaiis^ftioula not iatislie themielves with Gods
grace, God hath becun;grace in thee, you will fay, i
•be that hath the leaft dram of grace, it will cany •
! him to Heaven, 1 but it is a great deal of eprace that 1
! muft make the waies of Religion eafie and dei^r*
fulco thecr Therefore look into the word, and
when thou doft exercife Faith, or nlake uf e of any
Ordinance, Do it for the ^Rcreafe of grace, for
ftr^ngth^ningthy felf,ftrcngtheii thofc weak things
that are in thee^ thattb^u maift go on ileadlly m
the waies of Jl^eltgiom andkiiow td tfa^c enil, that;
thou^- thpo heeft never fp weak, yet chece isj
ftr ength enough to be had. Look into the word of
<36d,andyou ihall find there, that there is a moftj
glorious ftrength that i^offibly co be actained un-
t*by Chriftians^ in ^Wf.^. i9, tg. thac plafe
^ha:t,wehav6 often itadeufeof^ Iflb^t k tbe extet^
I according to tbe worl;jng af^bk mi^y pmnr. Mark-
(hiis Text, ic is not only meant of the greacads of
Gods power in workingFftich inns, bst the mac-!
uefs.of his )powe£ toward us who- do now befce^ I
God dotbput£drthpowec,gceattiefsofpcHrer,'ai)dl
I
nuke
laccedbggteamef. o£ mighcy P?^« v*J A/r mn
dttthewSughcinChrift when heEaife4 ^'^/'J"'^
rhedead, atS let him at the tight ^Pij^God,
tlouiMi'ft-cwic^ W! *»▼« by the ejtercifc of FaitU>
ChVpower of God put forth, his al^Jghcy P<>^^f W
Sve thee Faith, Co now by theexercrfe 9£fj^\
fhou iiiai»ft have the power of God* the &eac^,
nefs of his Power the mighty power of i^QO^,
andthccxceediag greataefs of the luighty po^er <)t
Goiand the lame that God put forth wheii he rdded
Chnft from the dead, & fet him at the right hana ot
theFather. Thou lai'ft, thou haft a dead heart, but
wU not the power of. God that, rsufed Ghriwfrom
the dead rai« thy heart, .«xercife Faith, Lord. I g^i
about fttcb a bufinefs, k is difficult be«aule of tbe,
bardnefs of my heart. But Lord, wilnot the power
that raifedCbtift from the Grave, raiiemy dead
Keart. And fo, Lord 1 have a heart fiiflk down to the
i things of the world, I but Lord haft thou not yro-
BkifedtopHfcfophthe fame piower; into the hearts
of thy people, that fet Jeftts Chrift at thy ri^ht
hand? Wilnot that power raife up my heart to
Heaven, and give mis an heavenly heart ? Now here
is flrengfh«ning of ihy Faith from the word of ■
God, (awi.ph»t Atengch ?hat theSeripture ItoWsl
f08thVfh4^Godhiin{elf wil ^t forth into thebaic
ofhbp.eopleupQn the exercife of Faith. Andio
In fEfttrk 3. Id. 'pfa$ be t»iU grata unto yott^^euear^
4ii!ZQ^fS^4bt^ofkhtQi^>M bejirfinetbeiud^iib
ttmitMj bitiir^ »« '^ *^"^ jpawjwhaf a heap of dx'
£Sff^r>s are here I ih«cpf<W*J' jw yo« «P«"» *biii
noc to? content youi felvei with Mnk grac<i for
checei is abundance <if ftrength. noc , only the
ftKenftthin Chrift, but the ftrcnwh cbat is. coasey-
£k inco tbehpa^ct by the Spiritol Jefiis X:hri% vitft
uSae-uuMlor Clvift himfelf to look upon you» a»
fkavinilTfiilaefc of all ftrengph in him> and for
77^ KpktediiiMtrnahthii U
iChriftcocomeand siliftyou. Asao^a man chat
I ha tfa i weak Chi Id^ he may^ come w ic b h is hand and
eniM^tt^CMldcodo chat M^hkbbc^ouldAOCdo^
imcthe ftrengchrh^ti^^ef fi;<i\v^i95^as wJmioiie
rt^at was a [Child before is made a ftpoag man, and '
hath Marrrvw pu(E into hi| houes^ and Blood inco his .
ydns i €o rhis^fti^Agth is fuch a ftrengch, that is the
fttriiesofhi« Glory, according cor he inward man,
M:aTki Ficft^ Here ill* lirerigch. Secondly, Here
i^ftt-ength jn'thein^<^a*aman, ftrength In- the 6«t-
AVatd mah.is nbc fo much as che inward man.
Thirdly, Here is ftrengchened wi;lh mighr. Pourch-
!ys This itPcAgth is by ch^Spirit^ now cheScripriHre
uftih ihat -word Spirit^ VoekptoVs • ftrengch by,
Tljeir^orfesdremtStdAt^hiii ^Ufh. "And then a-"
gaittj Icishy the Spirit of God.' And then It is ac-
cording to che Riches of the Spirit of God, fuch
ftrengtbandiuchmigt*!!^ a[nd the Spirit of God a
the inwardnian^focli as^OiaU^Qiewt^ the ridies.
of GoidsSpiiky and Chen Laiflrlj^, nie-ricbes of his'
Glory : So thae the Saints may come to have in;
tbemiuchftrengthin the inward man, with fucfai
nngheby the Spirit of God> and accordii^ to the-
riches; c^ God, and the rictiis df his Glory j you
nuiftiiiocfatisfie yoUi^ felves^tit'voki iiad furb a'
irorkof Godsgrace in' you, as may mafiifdl cbe
ctches.of the glory of Gods power. No^w Clirifti* '
aM^)Doyouwo£kfo><i^by youc ftrengch in the!
i/eat^of ll(;limon5 you do manifrfR'the riches of cIm'
Gloiry'frfbGodkpdfwer? 'if ycu dd, then teftainly
cfae3vates'o£JleligiOfi wil beea'fie toyou, ^Andthts
anothejrJTcr iptui%, which i^' ci^ flieW you that chereis
a great deal offtrength to be had co enaUe yoo roi
IgQOii,^ isdiatin the i. of th^ C^ofi^mrand var. ti«.
i^
here h ftrengchened Wijtnnri^Cj'ftrengrhetiedvirith
dilmishc, and this atCGfTding-'coGoJ'spower^ and
arcorftngtohis gloriokKpo^er^ anSutico ail ca-
tieilb;, ^A^lotigfttfitcihg', 'vfithj^>ffd]B6{n Marl^
^iiehy^'oometcl^Ve ftfcneifb jBfdin'^k>d, 'ih^W,
when we cdrae tb'th^ h«cdtiRtfi&)e$,to(?x^i^l>i'^
tience, then we tiaye^pacience and all patiience, and
and' joyfulnefs, and giving thanks ro tl^e^^chbr &nd
iidthhig but' Aaitkfulnels anajoyflWoefti'thbilgh
da/ condition b(eTucli'a$'n^*^aM%rt, WWth^ft
Hii^sijifirig put td^hcr, - diif ri% "tfikke't^ic '' y^Uf
of CW iltiealy, you mav run cKif y^tiet oFGfodK^dni'
maud^m^nUj, and eo leaping co'Heavieti, arid-c^
tathlV^ ch^mofeeiriy,' anddSe'mbte-fWtfet theV'lxJ
andi'y6\x\mihtim k btttef J*poii?up6fi'fee?Wiiie5 <*
religttifi, and mflkiAV^ wai^> t»^ Gdd atiihibli at^
lovfely unto others. VfA cfbnfidcr what hath been
on yoUf m14 ,l6ahi pf me fdr leok tneek^ edid fftPiy in
th6^i!y mt&ftfitm febtpil is:-in^1ii^'iKvli^o'n
of Chrift; andchtireforel ha^e!* ikb'diufed, i6 %^
you asft(Ity ^» I'<:QnHi ^haifilie'fpirit'oF God Uorh
mceii4 ih tlli^ invitaeido, addtd'lat beforre :\xsd all
tiiift^'mitlh'i ^tiWhsit, '&hJd-'Hkvpiibbufa tb
predohbf diVeri^chhigs' tHaC h'kVe'bedb' d^tye^<id
f rbm^Hdripmfe, In the invitation of CbrUVj'ar^
_ ■■..... ...^ .^ihallremaineitr ntoiiyofyoar
™™.,. .,-e. -iyWfChriftJ^oxharJdlmChrift
'i^Aett^t'coM?%$H>Mh' ihttc^itaBhtit^ ,
The CoHclufiMs
they ihal beblcffed for ever^ buc Chrift viU aoc cal
us to hicn,we would noc have his yoke upon us cheaj
and therefore now we mu^ be caft oft, and have
che iron yoke of the wrach^and vengeance,and curfe
of eternal difpleafure upon usy Now the Lord per.
[*^ade you to take thofe eafy .yokes of Cbrift upon
you for the prefent, rather then Gods eternal wrath
ind d>fpleature fhould come to be your portion
tiereafter.
WB^«^«l
P I ^J S. '
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