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Full text of "Four Books on the Eleventh of Matthew: Viz"

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4 . On tU Eltyenth 9f 

MATTHEW- 

VlZi . 

L (PM^ Irmting Sinners t0 Come to Inm 

IL C&r^ tbeGrcsii^csLchtrofSculrthai 
Come to him. To » j*ri& is added a Trea^ 

t^e (fhAtcknckandofAng^r* 

III. CbrifitieliumhkTc3ichcroftl!fo/e 
$bat Qme tobbn* 



lULi ThemdjEafoWf to Heaven. 



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

ttrritt ^^l'®®*^'^^ already pu 

■ oftiias Reverend Aiitlidr^ 

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



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



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iltSm^ t>iis^ klfi'Siw^ 

1 I^: M b»JUf, mfMU* %'. Us 

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

Rifbes* . 
idlbtttlswmif hi fiirtd tbimu 

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

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




^il^gffflj^m^ will nit^heMTwliBlbis 

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

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



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

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

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

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

^^iewrstfrns ^fMsm^f^mbOift.. 




Dr. Sibbs on the Phuippiani^ 

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

mv f^iriRfrlitoti fiihiUflitadi and^ 
Sitans CbmhKMrw 

PlbusMtoa Arafttein Mliamentx 



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



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

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

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

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

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

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

p< ijQ » rf ii»»i. aiH^ Mit ghi<lg. 1^ 4 Mtiid^ chMoftr Belideafin^ 



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



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tfUs 
ttbMtUit the depf, Mit>%fMt^ 

OUs Lo^te^ jMdif Wm bi^omamt 



T Tim kmt tf€ T^Atmd jmi Mr 

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



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

^Tktu die tiri^*nf^ tmif i^ 



Utvi'mCkrilti 

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

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

bi miuii brflfaiiftMHid. 

wUb 6§dH Cht'4y M ^ ^P m r TkvY mH bt tm fght cffiky be- 
mr bMffmfi'i%Buimn* -\ ftrtUfth^t€imbibr^ftH/»ii* - 

4v' ApflicMti^^ §f fpidd fiit bf tbt 



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



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



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c Chiif bub pmihJU ^ffhitmt 

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



&Tbe f^me wur^s fnfikbka fimii 

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

pnv^ m^i wbiB'Us mift wfr * 

i^ims mtpnuedtfi w»kfXif^ii9fit' 

9 Tbi tmbmtiblii^it^^^'' 

imHir 

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






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

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



cmtr'mjkntf fus « vi€^tf of 



bert is n fitrn b«pr wbmrnUb vcred 



5 ^ms of Infirmftie. b 

6 Tile fidft /f pofib ttied ind dirco* 



[^it /Mpf trii tki btdm if cm 

fbtturs* 

b^wbi kn triif fitrtai ftft 

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

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



P'- 



7 "The good ind'aieans of Efi«Uiih- 

8 The great Mam 9ahb can do. 

y The grfiic chlqgs Fiihh can &Ceb 

ID TheQrcac Gofpel Myftery of chc 

Saints Comfort and Holinefsj opbicA 

and.agpficd from Chrifts VtiMj 

Offiic. 

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



Books noac Isf Mr. BHikfits 4i 

\ Voluais inQuartO) are printing. tCondttion 

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



VoUsmss* Vix. 
nftmiUj^ibi mlt fkn lifk? 
»am with|i. Reveiadona 0t YiG- 
b.NatHril 9c tupematuai Dreans 
nprieffi'ona with, «id wkhout 
i.4.Liglit and Law wiiMn. Y. Di- 
Provldcflcctf. CbrlftlanBxperl- 
T- Humaifc Reafon. M. JucKcial 
Jogy* DeliYcrcd in 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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Tii^ivi n$9lcM tf Hr. ]ttcfmbh Bor^ /^ndtciRbCliapccrs«fH#/r«* 



roiSihsmetfpuMfbed $ ^tf/t ^At 
Tf xf 5 •fScrifitiin ufmvfhkh 

» Godd RttxmdlhKftln,€3r ChrlAf 
Trumn of Fade ^ iIk WocU. 
WlMreflf^X>pcnecl G6di cioccdin( 
wUliiizocleo be Kccondldto Mtn ^ 
Ami oomiBtKling fiis'EiniMt0a(!ocs to 
tte £iid From 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-^ 
a^:Wberein is fljewed> tWhat &arth^^ 
iy/«sind^dnefi; is, '%»: The/gicat Bfii i 
Uiereof«9d JPbiL jt^an of ibe.'tf^.vci'f. - 
Akb, tn thtiaine qobk4a.j09mi,rA i 
Tttm\k/a HwMvn^i^iikdjkfii mi\ > 

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

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






lr AftA^j^ dktkeiriild^iiiBtki 



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



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



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



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



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

^ TbejihtofMferveHfltltli* 

4 Tilt pmcmatftrri dUbnlcr ^ 

,^ Of Mfdiomenti^ 

^ Oriboari^t6aliii|.; • 

^^^ ilDlfetfa, ^-^ 

;t OftieadJDifetTcf. 

> Of atUaieMly mSllct. 
^O .Of Lower belly Difeefes* 
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 









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L«» Mr**** — 



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RIS1 



Inviting 

S I N N E R S 

Tt cum to Him fir 

REST 



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

(U vitbibt Miferj »f thaft tbu 

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

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

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

4 Miat U^Mtr Stulnt Cbrifi. 

1 Iba m (f«WE » Cbnt Gad 

fitvu. 
4 Th^Otnisire VMiTfwfmdt 



BW tfckiSi ^txdtbtVi 

tbtrtfttt i mtbftm tau 

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

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

hiirdtn afOit Ln> h cm 

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

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

iitrdtn tf CfTTHftin; -mbt 

finwtd btw UttOifttttt 

Hetiwtfi ttmi frtm ckril 
And tnctiirtfptMtttt tmt U 

ftrHthtifs. 

6 HtttCbri^givtl ktSfrti 
vard^ffiiitiMt. 

7 Semi DiniiitHs bow u.g 
lum Cbrijt ia SprirMf dtft 



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

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



t* »•. 



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» . *. • * t t .''' ^ ' 



"» • ^ • 



xn Jbv 1 o i 



Il:5VirtNCJ 



;' 



S INNERS 



TO 



COME TO HIM 



■ > i^ - •■ li^l 



"f ^ ' ■' ■■ "" ' — T 



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



^ A f 



hertm^Tfjere'} i. Ihe'Dependanceifthh-n^vrJeulfo 
ibe 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 
j&ethren 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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' ■■A" . ' 
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 



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* ' ' '. 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*» 



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ii 



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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 J