o
4$F
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PRINCETON, N. J.
fc
Collection of Puritan Literature
f
Jfc
FOVRE
GO D L Yl
L E A A R NED
aa**-^ TREATISES. £/><.
ffo^ Intituled, fa'K.
I. <tA' r K^medyagditiffCoyetonfneJ]e.
U.zJn elegant and Ifaely Qejcription of
V - Spiritual! 'Deathand.Life.
III. 7& DoBrine of Selfe-deniall.
IV. 1?/>e// ^ Sacrament of the Lords
Supper.
4
jiV DELIVERED
Th'fundry Sermons } by that late famous P^ea-
pW, and worthy ieftrumcflt of Gods glory, I © h n
Presto NjDoftor of Divinicic, Chapiainc in Or-
dinaricto bisMajeftic; Maflerof Smantiel CoU
ledge 3 aiid fometime Preacher of Lincolnes Inm.
The tjrird Edition*
Printed at London by r. C.for (Michael Spsrh^nd are t^bc foldj
at the blue Bible in Greene ArbpZi 6 s> 3.
J
A Summe ofthe'chic-
feft points, contained in the
Remedy againftCo-
vetouinefle.
COvetonfneffe defined } and plainely fievped
rchatitis, pagci,and 30
Idolatry confifieth in three things. p, j
In what fence ^ covetoufnefje is called idolatry •. p. 2 •
To feekf btlpe and comfort from riches or any
creature^ and not from God alone ^ uvaineand
Jinfull. ibicj
Covetoufnejje which is idolatry, it to be mortifi-
ed. p.^and^.6
The uncertainly of richest * P*4>5
Reafons why riches are nncertaine andvawe* p,
}Aen Jpend fo much time in fe, king after riches y
&ndtryflcs % that they ba<ve no4ime tojerve God.
p,8
The rich man, may not glory in his riches and
wealth. p.p
God can give m comfort without riches, p. 1
% 2 Ha T
The Contents.
Having the creature oncly , without the love and
favour of the Creator, nee have the buikewitk-
cut the graine, the fhdl without the kernelU
ibid
All our Jinncs proceede from overvaluing of the
Creature. p.n
They that feeke their happinejfe in riches and in
worldly things, feeke it the wrong way . p. 1 3
Happinejfe fought and placed in God {pith whom
is no change )mu!i needs beperpetuall. p.i 5
what foever men can leave their children , without
Gods blesfing) u nothing worth. p, 1 5
Blesfings confidered without thank full reference to
God, they ceafe to he blcsfings. p, 1 7
Thofe that have but a fma\l Cottage, are many times
more bappy than many rich men, p.ip
Wee mufi judge of outward things not by fence and
feeling, but by faith and rectified reafon. p. 20.
21
The creature cannot yeeld m comfort without God.
p.22
Riches come not alwayes by labour ^ nor comfort by
riches. p. 24
Though all caufes concur re and meete together, yet
{without God) the effecJfollowes not. p. 2 5
Future fyirituall and eternal! things, are not un-
certainty ^ p. 2 6
Every one is guilty ofthisfmne ofCovetoufneffe,
more or lejfty, p. 2 7
To love or )oy in riches y k adulterous love and )oy.
P28
Signrs.
The Contents.
Signes to know whether our love to the creature^ be
right or no. 28. 19
Our ajfeclion or defire to riches : is inordinate m
foure rejpeffs. 3 1
If we befoundly humble d, mconfeffe our fehes^ot
ontly unworthy the leafi of Gods mercies fat wor-
thy to be destroyed* 3 1
Riches and wealth may not be fought for by unlaw*
fullmeanes. 33
Our endand fcope infeeking to get riches, mufl be^
not to ferve om felircs 3 or our ownelufis % but to
glorifie God withall* 3 3
Seeding for riches in a wrong manner , is inordinate
in five particulars. 3 4
In what reflects, riches are a blesfing. 3 5
jAen may lawfully defire riches > referring andfub-
mitting their wils to God. 3 6
There is a threefold necesfity^ wherein men may do*
fire that which u neceffary. 3 7
Reafons againji defire ojfuperfluity andexeejfe. 3 8.
39.4©
The end of mens callings is notfofcrape and rake for
riches and wealth. 41
j Men may lawfully take care to increafe their efiate,
\ obferving the right rules in doing it* 44
tyvhen a man is to be accounted and holden foraco*
I vs to/as man* 45
Exhortation to mortifie this earthly member 3 Cp-
vetoufnejje, ■ 47
Eptfuatl manes to note Coveuufneffe out (four
hems. ibid
^ 3 _____ A
ASummeofthe principall mat-
ters contained in the fecond
Treatifc
CHrift proves himjilfe to be the Sonne of God %
in that he can quicken the dead, pag.5 1
I What cur eft ate is ,beiug out ofChrifl. p. 5 3
what ftirttuatl death is. p. 5 4^4 nd 5 7
The caufe of life % p, 5 6
Three kinds of r fpirituaM death. p. 57
The fignes ofdeath^foure. p. 5 8
The degrees of ^irituaS death. p.6o
Great difference betweene JpirituaS andnaturaU
dead, p.**
SpirituaU death voluntary. p. £3
A twofold image of God in man. ibid
why the Law is given to men that arefiirltuallj
death. p. 6 6
Difference betweene external bodily bindings and
the bands of Jinuc. p. £7
The great Qjure orqueftion that every man is to
make concerning himfclfc. p.68
Two hindrances of this fear ch. p. 69
The new ffirituali lift workftb a change in men.
pjo
How
The Contents.
How Chrifi (honld be the end andfcope of all our
all ions* p. 7 2
The cbam&ers and market of men ftiritually
dead. P*73^dy9
Repentance makes a dead man to be a living man±
and therefore not to be delayed. p.8 3
Natural wen are but dead men, what excellencies
foever they have. p. 84
How to value the Ordinances of God. p. 8 5
That all who are in Chrijl, are in a ft ate of life.
p.8 8
From whom,andwith what, this life is hidden from
natur oilmen. p,8p
The Saints mife ported andeviBfyeken of p. 9 o
fslen are hardly perfwaded, that there is fuck a
newjpiritnall life of grace. p p \ t and 94
Proofes ofit y befidesor without the Scriptures,
ibid'
The effect and experience of a new$irituaUlife>
Differences betweene fuper flit ion and the morrall
life 5 and this new §irmall life of grace.
Common and true Grace , wherein they differ.
P*5
Signet to know the JpirituaH life of grace by $ and
the comparing it with the naturall life, p.p £,
and $9
What is expe&ed and required of them, 1 whom
this talent of the new life of grace is commit.
ted. p.pS
f 4 They
The Contents.
\ They that fiend their time in idle (ports and zani-
\ ties jrc yet dead. 100
1 The happy eft ate of being in chrift % and to be par-
takcrsofthkfyirituall life, istobeknowne and
prized accordingly. I o \
Hew and in 'what fort, we rnnji minde worldly
things. 102
All other things vaine and deteivable, incompa
rifon oftbtsjpirttuallnew life. 103
This is a prevailing life. 1 04
7 his new life is far re more excellent than the com -
men life. 1 05
The union betweene Chrifi and m. \o6
The life oj grace brings liberty to them that have
it. 107
Which jbould make thofe that have it notjofeeke it- 7
arJthofe that have it>carefutlto retaine and keepe
it. 108
Though the bejl ma? fometimesbe foyled, yet they
recover themfetves, and maintaine a war re ft ill
againft their corruptions. in
How to know whether roe walke in the Spirit jr no.
112
How to know % whether our worses be living workes,
or dead workes . 114 (yc M
Motives to make tu deftre this bleJfedfiirituaHlife.
120. &C.
All menfeeke happineffe, yet never finde it without
feekingCod. 128
Repentance puts a new life into men. up
tAeanei to get thisfiiritualllife. 1 30
_*■ Knowledge y
The Contents.
Knowledge, the fir & meanes, \b. i^^&c.
The fecond manes to get this life, is to be muck in
doing. 134
The third me Ants to get this life, is to get faith,
136
The fourth meanes to get and increafe this life, is
the communion of Saints, 1 40'
Thefift andlaft meanes to get andinereafe this life,
is the hearing of the voyce of the Sonne of man,
X42
The hearing of this voyce, is the onely meanes to
tranjlate men from death to life, 1 44* 1 4 5 , fa c .
What the voyce of the Sonne of God is, 1 4 6. 1 4 7
This effectual voyce confifls in two things, 1 47
Three degrees of working this light of life, by the
- Spirit. 148
*A double voyce of the Sonne of man, 149 ,$r.
Thofe that bcare(viz>.obey)the voyce of the Sonni of
man ? have experimental! knowledge. 150
EffeBuatt knowledge bred by thu voyce , makes
men approve^ foflifie, and relifh the wayes of God.
155
A right knowledge breeds holy affections. ■ * 156
Lively kpowle dge brings forth action. 157
Wee muft examine our felves, whether we have
heard the voyce of the Son of God, or no* 159
Which wee fhalt know by our lives and anions,
I60
The fir (I impediment hindringmen from hearing
Chrtfi voyce, isfc If e -wife dome, or jelfaconcd-
tedneffe. 161
The
The Contents,
Thefecond binder -ance or let , is long enftome.
p. 1 62
The third let is ftmilitude^ which Ukffalfe wares
deceives men. p.i 63
The fourth impediment ', u falfe experiments , in
f$me workes of God. that fhould draw us nearer
to him. p. I £4
The ft ft impediment is ignorance. ibid
The fixt impediments t is inconfideration. p. 166
The /event h impediment^ is a certainefiiffenejfe
and obflinacie of wilt or minde. p, 1 6j
Meanes how to hearepr oft ably, ib.&c.
Topraiiife a little^ is the way to get more. p. 1 £ 8
Fe ire full judgements on them that receive not the
love of the truths p.i 69
God curfeth barren and nnfruitfull bearers. p a
170
Difobedience to the GoftcH, grievoujly punijhed,
p.171
Meanes to hear e the preaching of Gods word pro-
fitably for our converjion, and building of us up
in our moft holy faith, p. 1 72
Thefecond meanes. ibid
7 he third meanes , p. 1 74
The fourth meanes. p. 1 7 5
Thefift meanes y p.i 76
The fixt meanes 9 p.i 80
A Cavut or warning both to Minifters and people.
p*i8i
Vaine exenfes wiU not for ve before God, p. 1 8 2
Tfae
TheSumme ofthechiefe points
contained intheTreatifeof
Selfe-deniall.
OVt ofchrift, we are dead men^ 185
By chrifi we game life eternal \%6
WhatwemuftdeforChriJl y viz* Deny our f elves j
take up our croj/e, &c. ibid
Whomever will have benefit l?y chriH\ muft follow
him. ibid
Two maineimpedimcnts that hinder men from foU
lowingChrifi. ibid
wbofoever wiUbefavedby Chrift^ muft den) him-
felfe. "p,i87
What it u to deny our f elves ', p. 1 88
what our felfe is , ibid
why corruption of nature is reckoned a mans felfe.
p.189
I In every man there are twofelfes, ibid
Reafons of Selfe-deniall, p. 1^0
God will not binde m to that which it /imply unpof
fible. p.ipi
A man may lawfully love himfelfe % p. 19 2
To deny ourfclves^ is to deny every finite, ftocke
and branchy P*i?3
We
The Contents.
We cannot follow Go* And the world both % i ^4
No happineffe to be found out of God. i£ 8
Great equity in atnying out /elves. 199
The fruit es eftheflefhjnd of the Spirit. 20 1
flow prone our nature u to do evill. ib.
And bow we may know tt. 202
How to try ^whether we haveintereft in CbriB, or
no. 204
How to know whether we deny ourfelvos. 2 07
ftieanes to dtny ourfelves. 208
God mult iplyes eom/orts to them that deny them-
/elves, 2 op
In cleaving to God, wee mufi leave the care and
cufiody of other things unto him. 2 10
The right knowledge of Chrifl 1 makes tu deny our
(elves. 211
The manner how wejhould deny fur fclvcs* 212
The wayes of God arefullofcroffes. 215
And the rc&fom thereof. 2 1 6
The wayes of God have much difficulty in them^
and the reafons thereof. 2 1 7
Yet tht wayes of God arepleafant to any man that
is upright. 22 o
Reafons why difficulty in Gods wayes , (Iwuld not
dijcourjge any man therefrom. 221
We mufi make account before hand, and prepare
for troubles before they come. 223
It is not the way to heaven that moft men go. 225
What caufeth perfecution to fellow the Gofpel.
226
if wee fuffer not in Gods caufefor well doing, wee
jhaB
The Contents.
(hattfuffer ef God for evitt doing, p.a 27
Anfwer to them who fay, they can dee no good in
Godseaufe, P- a 3®
Arahft difcouragement by bttnga lone, p. 2 3 1
Man. thoufandt lofe their finles , becauje they
thtnke UJfewitferve the turne in Godsftrvice,
thin indeed is required of them. p.2 32
Satansni/esindeeeivingmen, ibid
Cold jigbt,andc»flomary performing of holy da-
tiesAotsnogoodataH, p.*33
Wemnngothrtughjghiing, tdwe have the vt-
itory, p ' 3 ?
It is ford to brim, our foules to good duties, ibid
The crojfes tnd difficulties that are in Gods wyes,
are an argument to provejhat the doftrine came
{rem heaven. P; 2 3?
The caufe that the Mies of God are fo bard and dtf
ft*- , l P ' 2 f
The difficulty in Gods wyes, ought to be a metnes to
humbleus, ' P-*4»
A U that looks to havrbenefit by CbrtH 9 mufl follow
rhrifi it to us an example of the rule (viz.) of the
Law. p.H3^.
Thoueh Chrifl himfelfe be abfent in the bedn yet
ht •hath left guides to leade m, in hit flead. p.
T he Saints that lived before us, and went in one
ptth oftruth^re our guides. p.»44,
Jhavithtwor^theSpirit^dthe Sams, for
^guides. ^
The Concents.
what it is to follow CbriH. p, 2 4 5
And bow te follow him. p . 2 4 6
We wuji follow cbrift at all times , p . 447
Wemuft follow ChriU *Um.innercfwayes } tnn\ird .
/y and outwardly. p.248
Tfo *£/># ^ example which wee muji foHow, . is
Ckritt. p.249
^jm? #*r £^ example onelyjbut his precept} alfo and
commandments muft we fellow, p. 2 5 2
Falfeboafting chriflians refuted, p.253
Difference betwixt the wicked and the godly , in
finning, p. 154
Many follow chrijlfor worldly reffrefts. p. 2 5 6
Difference betwixt the falls of good andevillmen.
p,2j 7
We muft be content to for fake aUfor chrift. p. 2 5 8
And tobeareaU things for his fake, ibid.
We ought to have the fame mind in m that was in
Chrift. p.2$9
Againfl falfe^ unconflant , double minded men 3
f.i6o
We muft not flan A Jfill at a flay, but grow in grace,
and endeavour { what we can) towards perfc-
ftion*
p 3 2tfl
We muft not prefume to goe before ChriB, but let
our minds and de fires yeeld to hi* will. p,z6i
Five things required of them, that will truely ani
finctrely follow Chr iff. p, 2 $4
The Contents of the
three Sermons on the Sacra-
ment of the Lords Supper.
Tfte w«w and primipall priviledge that rvee
have by lefuichriftj* Eternaliltfe. pa 6%
The drift of S Johns writing u y that beleevtrs
might know f hey have Etermll life. p.i66
Another t reat priviledge that we have by chrift,
ts^anajptrancetcbe heard in our prayers, p.16?
Vnleffe a man be in Chrift y he may not apply unto
hirnfelfe my ofthefe twopriviledges. ib .
Except we be in chrift^ rvc have nothing to doe to
, mddlemththofe holy myfteriesjr Symbols of
the love and favour of God in Chrift. p. i6y
Every one tbzt comes to the Lords Table ? ought to
eximine hitvfelfe concerning two things .p. 268
Rules to examine our f elves ^andfinde whether rvee
beinChriftorno. ib.
A double aft mu(l paffe in thofe that are in chrifl y
or. e on our part ^another on Chrifls. p. 2 69
ponre things to be confidered y in the aft on our
pirt. ib.
Every mm naturally feekes feme excellency cr
ether p. 270,271. q- &
The Concents.
To exceil in grac e and holtneffe^ to have ourjinfull
lujls mortified^ is that excellent thing Chrijl tits
jhould andeughl to defire, <bourfor.iji) 273 J
To keeps Gods Lawes and commandements } is the j
wife dome of Gods people . 2 74 J
How a man may know, whether hee reckon Chrifi j
his chiefe treafure, 275,276
The creatures that were once exceeding good, are
now through mans finne, become ail vanity and
vexation of fpirit> 277
A man (hould be at any coft % and rather part with
any thing, than mth Cbrift Jefus, who fiould be
wr cheefe treafure* 278
What anfwer our hearts ought to make to Sat bans
temptations y and the worlds allurements. 279
Tofinde whether Chrift be our life, and cheefe ft )oy,
wemuflcenjiderwhat it is our thoughts feede
upon and delight in. 2 8o,*8 £
How to know whether Chr/jt be our cheefe refuge,
to file unto. 282,283
Acarnallmaninhidifireffe, knowes not whither
to got. 2S6
The wicked in their troubles flie umo men for their
refuge. 284,285
The Cbriftianin his diftreffe it wont to betake him*
himfelfe to chrijt. ibid.& 2 87
How a manna) know whom be fets up for his cheefe
tommander, 287,288
There are three great commanders in the world.
that divide all mankind (almoft) betweene the my
289
9j
The Contents.
by jive tkwgi a man may k#on\ whether he le fit)
wdhtfh r ■ she Lords Tat/h\p v
A double 'charge given ; to the nor thy not to
the Sacrament i tothepropham^ not tain
kimfelfe into the Lords Table,
An aff or vertuegoes out from chrijl^ to make an j
union betwixt m \that we maybe his, . ib.'j
This almighty power proceeding from Chrtfljurnes \
the frame of a mans hearty and the courfe of his j
life. a quite contrary way \ p. 2^4 ;
This virtue or power fall aft ofchrift^ doth not one- \
ly breed in men good purpofes anddefires^ but aU
fo- gives to us power and fir ength to per forme
them^ p.ibid
This efficacy ', vigour and <vtrtue comming from
Chrtfi into the hearty workethfuch a change tn
tnen % that all the wayes ofgodlineffe and new obe ■
dience % become in a manner natural! unto them.
p.298
CamaU) perwerfe, and worldly minded men, that
have crooked wayes hke other men s would not be
for Gods hemur* p, 30 1
Afaitb required^ in divers other points 9 fo alfo in
this. p.?Q*
AS the err ours of om lives arife anh fpritg from
hence that thefe principles andgrounds\ajore-)
faid are not beleeved and observed* p, 20 3
Thereafonjvhy when we know God^ weglorife him
not d$ God. ibid, j
We are to con ftder ^whether there hath gone a power
from chrifi^to mortifie our lufis^an'd to overcome \
* the}
T
The Conten
49 things to refill a»d oppofill
O'rftofe to be portals of the Sacramento/
■'ji^ody and bloody to be confideredm • ve
points.
The fiid five things fpecified. £ f °*
7 'here u further required a particular i»cteaf t f\
our defireandmUin takingchrifl, andofevi '
rygr*ce that knits him and m together IZ\
Hombv^i d defiremay he i„trea/ej %**
^Pengthofe^Sacra^nt l ie l in the^fll
^"ofitbytneLord, andsntheworduXd
by the true Mi»ifiero/chrifi " *
I lti ;fre qui red {far our benefit andcoJr't) 'to
pttupourrequeft, „ 0e „ J, ^ J »
Lord in the Sacrament "
^"btcovenantbetwenetodandstsis l^Z
■ P ^^rrequep M dpeutionu bem^^hl
, tme^nd in this atiim e ™*eattbu
Th do*lr?;r es *«*«< *» d *£*i
The Contents.
third condition, wemnfk askeintime, indue
feafon, P*3 26
The fourth and it ion jhat we refer re the time, the
manner jhemeaf are ofgramirj^ our pinions to
the Lord, * P-3 2 7
We know not our f elves what is mute for mi but the
Lord knowes be [I what to do, p . 3 a 8
// is a wondrous priviledge, whatfoever prayer wee
make on earth,to be heard in heaven \ lb .
Objections about doubting of this dottrine an/we-
ed, P-3**.
How we fid know, that God is willing to gram the
thing we pray for, P* 3 3 °
Another obieffion of doubting anfwered, p. 3 3 1
The love of God the Father, is a fecond reafon
wherewith the promife (to be heard) u backed,
P-3.33
The obieHion of our xtnvoorthineffe anfwered,
t P-334
The Lords readinejfe to heare, jhoull teach tts to be
more fervent in prayer , P« 3 3 ^
More required in prayer, than the bare making of
reqaefi, P'33 8
The promise knot made to the prayer, but to the
per [on praying* P • 3 3 ?
Anfwere made to the objection of our infirmities,
P-34°
they are reproovedwhopray for fatjrion fake onely.
p.341
Sc&ntne/fe andcoldnejje in prayer } comes from un-
beleefe, P*34*
J * * ■ Their
The Content?.
Their obteSion anfwered who /2» ,/ 7~i ~
**d(,ngkthe Lord, T&' y J' V T Jed
normfmrtd, 7 \ "WW beard,
Theft tout are not rt*en f r<i U tnuft t P * H 3
dime titbit mJurJfifl ""> tome
The godly are exhorted tofaendt/L- , ib '
ttge it u t a £ re *t ddvan.
The Lord would have m mlkelZ ' n P ' *4*
The Lord many times vithheldtthU- u ^. P '35 r
P-SJa
CO tL OS. 3.5;
$And Qoyetoufnejp which is Ido^
latrie.
Ovetoufneffe which is
Idolatrie, that muft be
mortified as well as
the other earthly
members. Now this
Covetoufheffe is ao-
thing dfe 5 but an in-
erdinate and finfull de-
fire of getting or keeping Wedth or Witney. The
inordinate lufting after Honours, that is ftiled
Ambition ; too much affe&ing of Bcautie,
is called Luftfulneflfe; and Luft is an inordi-
nate affection 5 which when it propoundeth
Riches for its obje<a, is called Covetout
nes, which is idolatry. Now Idolatry confifteth
in one ofthefe three things : Firft, in worfliip-
ping the true G o d in a wrong manner appre-
hending him as a Creature, giving chat to him,
that agceeth not with him. Secondly, when
A as
§p*i
WmMM
(A //vPlP
11121
IMS-
f7lfJBffii&7- y ^,l^ya
A Remedy dgainfk CoVetoufnejfe.
as wee make the creature a God $ that is, by
conceiving it under the notion of a God : fo
did they which wer/hipped Iaw> Mars, and
thofe Heathens that worfhip the Creatures
as Gods. Thirdly, when as wee attribute that
unto it , which belongcth unto G o d : as to
tru& in it, to delight in it^ to put all our truft
and confidence in it : when as we thinke, that
it can performe that unto us which God only
can, tkis thought is Idolatry. Now that Co-
vetoufneffe is Idolatry, is meaet onely in this
fence when as wee thinke that riches can doc
that for us which God onely can- as that they
can doe as good or evill. £/4)> 3 41.23. If they
are Gods 5 faith G©d, let them dee good or evill.
God oncly doth good and cvi!l 5 therefore hee
is diitinguifhed from Idols becaufe they can-
not doe it. Afte&ions follow opinions, and
prafitife followes aflfedieas. Therefore Heb.
it 6, He that will come ioGodmaft heleevetlut
he is^&that he is a nvoArdcr cfaU theft thatfeeke
him. None will worfhip God, unleflfe they bc-
leeve that God can comfort and relee ve them
in all their diftrefifes 5 So no men will earneft-
ly feeke after wealth or riches till they have an
opinion-, that riches and wealth will yeeld
them comfort, or be a ftrong to wer of defence
to free the m from inconveniences; this makes
theintojtruftin thcm 3 and thisthoughtis Ido-
latry. There are two Points of Doftrine that
arife from thefe words : The firft, is this.
That
A Remedy againft fc oVetoufneJie.
That tofeekehelpe and comfort from any crea-
ture y er from riches, and not from God alone , U
vaine and finfuB.
The fecond is this.
That covet oufneffe which is idolatry , // to bte
mortified.
For the firft ; That to feekchelpe and com-
fort from any creature and not from God a-
lone, is vaine and finfull; Ic muft needs bee
fo, becaufc it is Idolatry. Now in Idolatry
there are two things. Firft, Vanity and emp-
tincfTft i. Corinth, 8.4. An idoU is nothing tn
thewerld; here it is Vanitie. Secondly, Sin-
fulness, there is no greater finne than it. It is
extremely vaine, becaufc we attribute that to
it that dotb only belong to God^To think,that
if I am well, iflamftrong in friends, have a
well bottomed eftate,that then my mountaine
is ftrong on every fide 3 lfhall not be removed,
this is finfull and vaine- y ee fliail not live a jot
the better or happier for it 5 A ftrange Para-
doxe, contrary to the opinion and pra^ice of
raoftmen. If wee confult with our trcafurcs,
doe not we thiake that if we have fuch wealth
and fuch friends* that wee fhould live paore
comfortably and happily ? There is no man
but will anfwer that heechinkcthfo: But yet
my brethren yee are deceived, it is not fo : It
belongs to God onely to difpenfe of his Pre-
rogatives , good or evill. A Horfe is but a
vaine thing, faith the Pfalmifi^ to get a viftork :
A % That
Do&.i,
Doa, z.
r.
prai.jj.ir.
\
A Itymedy agatnft CoWoufneJfe.
That is, though it be as fie a thing as cat* bee
in it fclfe, yet if it bee left to its fcife without
God j it is but vaine and can doc nothing. So I
may fay 4f Riches and ©ther outward things 5
riches are vaine, and honours and friends are
vaine to procure happineffe of themfelves;So
Phy(icke of its fdfeis vaine to procure health;
without God they are nothing worth : hee
thatthinkesothetwifeerreth. Luk. 12.19. It
waa the folly of the rich man that hee thought f 9 5
And therefore fang a Requiem to his foule , Eate
drinke And be merry, O my Seule, tho% hafi goods
laid tip for thee for many jeares : hee did not
thtnke himfelfe happie, becaufe he had an in-
tercft in God and ins favour, but b*caufe hec
had abundance ot outward riches; And there-
fore you fee the end of all his happineffe ,
Thoufoole, this night (hall thy Joule be taken from
thee/dnd then what is become of all his hap-
pineffe? Yet fuch is our folly, thatmoftofus
refleft on the meanes and on the creatures^and
expe<5t happineffe from them. But Chrift tels
us, they will not doe the dcede- this night jhall
they take away thy foule, attdthen&llthy happi-
neffe u gone, The rich man thought before that
he had beene fecure as long as his wealth con-
tinued with him, that he needed not to expert
any calamity ; but now hee fees that he built
upon a fandy foundation. David though an
holy man, being cftablifhedia his kingdoms
having fubducd all his enemies, and fur-
nifhed
jfT^zmt&y againH toVetoufnejfe.
ni(hed himfclfe with wealth and treafure,hee
thought that his mount aine was then wade Jo
firong that it could never bee moved ^ that t$
morrow ftall bee as yefierday and much mere a.
kundant^ bat, nofoonerdidQodhtdchisface^
fromhim^buthewas tronbltd^ P/i/, 30.7, To
fliew, that it was not his riches and outward
profperity that made him happy , but God
onely: So Daniel^. 23. Be/Jhazzar when as
he thought himfclfe happy , being environed
with his Wives, Princes, and Servants $ when
as hee praifed the gods ef filver and the gods of
gold y abounded with all outward profperity
and repofed his happineffe in if Js counted but
a foole by David for it^Becaufe hee glorified not
God, in whofe hamds his breath and all b& wayes
were-> and therefore he was deftroyed.
Tbefe things of themfelves.will not con-
tinue with us, nor yet make us happy. Wee
take not a ftep to profperity oradverfity, but
Gods hand doth leadeit. My brethren that
heare race this day, that have heretofore
thought , that if ye had fuch an efkte, fuch
learning, fuch ornaments, and fuch friends,
that thenyecwere happy; to perfwadeyou
that it is not (b , it would change your hopes
and (eares, your griefes and joyes, and make
you labour to bee rich in faith and in good
workes.lt will be very hard to perfwadeyou
to this, yet wc will doe what wecan,and adde
ccrtaine reafons which may perfwadeyou to
A 3 beleeve
J Remedy again/l Covetoufnejfe:
tufon.i.
D eat. 6, 13 .
Matth.4.. 10,
beleve it to bee fo,if God fhailaddeableffiog
co them, and joyne ths operation of his Spirit
yrith them to pcrfwade you.
Firft, this muft needs be fo , in regard of
Gods AU-fufficicncie ; hec alone is able to '
comfort without the creatures helpe : elfe
there were an infufficiencie and narrownefle
in him, and fo hee (hould nee bee God, If
hce could not fill our deiires every way, hee
were aot AU-fafficient ; Even as the Sunne
fhould bee defe^ive, if it needed the helpe of
torches to give light. God is bleffed not one-
ly in hiinfelfe, but makes us alf^blcOTed ; it is
the ground of all other Commandemcntss
Tbou (hilt love *nd worfb/p the Ltrdthy God^AnA
him ondyfbdt tboufetre j Wee muft love him
with all our besrts^itb M cur fwles- y let not the
creature have one jot of them , becaufc all
comfort is from God. Gen. 17. 1, I dm GodaS-
fuf Relent % wtlke before me y a*dbtperfe&: that
is, love me altogether, fet your affedionsoo
none bat me 5 yee needc not goc unto the
creature, all is in roe. If the creature could
doe any thing for to make us happy and not
God, then wee might ftep out to it; but the
creature can adde nothing to it, God onelyis
all-fufficient to tfcake you perfe& every way •
though the creature be ufed by God as an in-
ftruraent , yet it is onely God that makes you
happy and gives you comfort, and not the
creature.
Secondly,
A Remedy againfl Co^etouf?iejfe.
Secondly, it muft needs bcefo becaufeef
the vanide and emptineffe of the creature ; It
can doe aothing but ss it is commanded by
God ; fee is the LordefEoefts^ho cemman-
deth all the creatures, as the General! doth his
army. A man having the creatures to helpe
hitn 3 it is by vertuc of Gods command. Itis
thevanitieof the creature that it can doe no-
thing of it felfe, except there be an influence
from God. Looke not then to the creature it
felfe, bwt to the influence, a&ion and applica-
tion that it hath from Gods fecret concurrance
with it. What it is to have this fecret concur-
rance and influence from God unto the crea-
ture, you may feeit expreflcd by this fitnili-
tude ^ Take the hand, it moves becaufe there
is an imperceptible influence from the wihhat
ftirres it ; So the creature moving and giving
comfort to us, it is Gods will it fhould dock,
and fo it is applied to this or that aflion. The
Artificer ufing a hatchet to make a ftooie or the
like, there is an influence from his Art that
guides his band and it : fo th« creatures wor-
king is by a fecret concourfe from God,doing
thus and thus. And to know that it is from
God, yee finde a mutability in the creature, it
works notalwayes oneway ; Phyficke and all
other things are inconftant^lomtimes it helps 5
fometimes not, yea many times when as yee
have all the meanes yet they faile»to /hew that
there isaa influence from God, and that the
creatures
Pfal.$M,
8 J Remedy againft CoVetoufneJfe
2 Sam, I S -*•
Fft.V
creatures are vaniihing, periftvng and tiacon-
ftantofthernfclucs.
Thirdly, Ic rauft be fo 3 becaufe it is finfull
co lo©ke comfort from any thing but from
God t becaufe by this wee attribute that to
the creature, which oneJy belongs to God-;
which is Idolatry. The creature fteales away
the heart in an imperceptible manner, as Abfi.
UmftoU away the petflcs hearts from David \
or as the adulterer fteales away the love of the
wife from her husband. This makes you ferve
the creatures: this makes you fettle your af-
fections on the creatures : if they faile, yec
forroW; iftheycorce, yee joy: andyeedoe
this with all joy jwith all delight and pleafure,
anddefire ; This is a great fiune , my it is the
greateft finne : as adultery is the greateft
finne, becaufe it fevers and difTolves the mar-
riage 5 fo is this the greater , becaufe it fevers
as from God, and makes us cleave tothc
creature.
Themaine Confe&arieand ufefrom this,
is; To keeps you from hafting after worldly
things : men are never weary of feeking them,
butl^end their whole time in getting of them;
and this is thereafon, why the things that be-
long to falvation are fo much negle&ed : men
fpend fo much tioae in a thoufand other things
and trifles,that they have no time at all to ferve
God in : they are bufie about riches,bonours,
credit > or the things whereon their pleasures
doc
A Temedy againft Q>Vetou[nej[e.
doe pitch : but if this bedigefted^ it will teach
you ro fecke ail from God, who difpofeth a!J
things, and to whom the iffnes of Life an d death D
ofgood or evill doe belong. Confiderwiih
your felves and you (hall hnde $ that the rea-
fon wherefore yee fceke for outward content
j and comfort, is bccaufe you thinke it will doe
j you good if you have it^or hurt if you have it
not. But herein you erre, giving that to the
creature which onely belongs to God. Efay,
■41.23. if the idols bee God , (kith t he Lord^ let
them doe good or evill*, The fcopeof this place,
1 is to cutoffthe whorifliand adulrerifti arfc&i-
on of thofe, who have an eager and unweaned
defirc after earthly things, by (hewing, that
they can doe us neither good nor hurt. There-
fore God punifned David exceedingly /£r
mmbrittg the people*, becaufc he thought that
they could ftrcngthen him againft his ene-
mies without Gods helpe. Wherefore, lere-
mie$. 23. 24. Thm faith the Lord, Ut not the
wife man glory in his wifedome, neither let the
might ie man glory in his might, neither let the
rich man glory in his riches , but let him thatgle-
rieth , glory in this ; that bee underflandeth and
kneweth that I am the Lord, which execute loving
kindrieffe, lodgement and Righteoufneffe in the
earth. As if hee fhould have faid: Ifthefe
things could doe you good or hurr,there were
feme reafon that you might fecke them : but
j there is nothing in them that you fhould defire
B them
Pfal.tfe.2Q,
Z Sam 24%
7lA J/A
IO
A Remedy againjl CoVetoufneJfe.
Obuci.
4&nfo.
Anf*\
I them ; For itu I onety th.it execute Mercy and
I judgement) ail good and evjli is from mee.
Therefore Ffilme^ 6 1 . we have this caveat gi-
ven MsJfricbts increafefet not your hesrtsvpm
them^ magmfie not your fc! ves in them or for
them, for all good and comfort is onely from
God ; clfe ycu might fee your hearts on themj
bat now all power and kindneffe is from hinij
therefore your wealth can never doe it*
But it may bee obje&ed : That God doth
comfort us and make us bappie in this life by
meancs, and riches are the roeanes \ Where-
fore then may we not feeke to them to get this
comfort ?
Tothislanfwcr^ That God doth reward c-
■very m&n according to his mrkss, not according
to his wealth. Yea hec can comfort us with-
out thefe ^ For he U the God of dS CwfiUtton : I
2 . Cr. i . 5 . and that both Indufwe and BxtUh {
fiv0\ all comfort is in him , and from him , j
none without him. If ivee thinke to have it \
from honours, wealth or friends, we deceive
ourfelves, for they arc vaincani profit not,
i 54*0.12.21.22. Turne yet not afide, fir then
fhalijee goe after wine things vohtch cannot fro-
\fit nor deliver 3 for they are vaine. All thefe
things without GOD D will profit you no-
thing.
But will not healtb,weakh and friends pro-
fit us?
No, not all, they are van icie, they are empty
1 in
A Remedy again/} £oVetGufnefie.
II
in themfdves 3 they cannot doe it : they are in
therafelves but vasuiei having the creature
yee have but the huske without the graine^he
fheil without the kernel!. The creature is but
empty of it fclfcj except God put into it a
fitoeffe to comfort you , ali is vanity and no-
thing worth, and this vanity is nothing but
emprinefle. And this ferves to corre6t the
thoughts of men, who thinke that if they had
fuch an cftatc,all their debts paid, if they had
fuch and fuch friends, then all would bee well
with them : and who is it that thinks not thus?
But let thofe that enrertaine fuch thoughts ,
confider the vanitie of the creature ; ail our
finnes proceed from the over- valuing of the
creature 5 fer finne is nothing butanaverfion
of the foule from the immutable God to the
creature. Labour then to conceive of the crea-
ture aright, to fee that it is vaine: this will
keepe you right, and hinder you from going
from God and cleaving to the creature.
To preffe this further, confider thefe foure
things firft.
Firft, if ye goe another way to worke, be
lee ve all ye fee, and feeke comfort in the crea-
ture 5 confider yee fhallloofeyourlabour.lt
is not in the power of the creature to yeeld
yee any comfort 5 if yee bufie your fclves
in feeking any comfort from it, ye walke in a
vaine fliadow : Pfil. 39.6. Surely every mw
tv&lketb in a vaine fha&ow^furely they Arc nil dif
B 2 quieted
I.
12
Pfsl 91.1
A Remedy againft CoVetoufneJfe.
quirted in vaim : Hee heapeth up riches And \
knowetb net wh$ frail eatbtr them : If we looke I
comfort from riches, weclooke it but from j
a fhadow, all our labour is in vainc. There j
is a Jhadfi-w of the Almightie in which fomc [
I men walke, where they (hall be furc to finde
this comfort : Others there are that walke in
the (hadow of the creature, in the vaniry of j
their mindes, feeking comfort from it ; thofe
who thus walke (hall be deceived. A (hadow j
though it feeme to be fomething, yet it is no- j
thing; it may fceme to have the lineaments of I
a man or forne other body, yet it is nothing : j
Sothefesutward things may fceme to have
(braething in them, but yet indeed they have |
nothings thofe who fecke for comfort in them j
comri/ittwoevills, /<?m». 2,13. They ftrfkke\
God the /sunt aim of living waters , andd
unloihemfclves pits which mil hold no Water.
God having all comfortsin him , -comforts ne-
ver failing/, becaufe there-is a fpring of com-
fort in him,' yet weeforfakehim, and dig to
ourfclves pits, which if they have any water
iris but borrowed, and not continuing; and
that watt! which :hey have is none of the heft,
it is muddy and will not alwayes continue-, |
wherefore pitch your affctfions on the true
fubftafltialt good, not on vanities: If wee fee
a man come to an orchard full of goodly fn
and hss fhould catch onely at the fhadow of
them, netling his hands, and fpchding his la-
\ hour-
A Remedy againjl QoVetoufneffe. f *
bonr in vaine, wee would account him cither
a foole or a mad-man 5 yet wee in the cleare
Sunne-flrine ofthe GofpdI/fuch is our mad-
ncfT.J doc catch and fecke after fhadowes with
trouble of mindc and forrow of heart, ncg!c-
<5iingthefubftance.
Secondly, Confider that you feekc your
happinefTe, the wrong way, in that you fecke
it in worldly things,they are notable to helpe
I or make you happy, becaufe they reach not to
I the inward man : The body is but the fheath
and cafe, our happinefTe lies not in it: fo in
the creatures, their happiaeffe confifteth not
inthemfclves, butinfomethingelfc: It lies
in obferving the rule that God bath appointed
to them : the fire , obferving the rule that
God bath given it, is furc$ foisit of water, fo
of all creatures animate and inanimate , their
happinefTe confiftsin obferving the rule that
God hath prescribed to them. The Law of
God is the rule that wc muftwalkcby, fol-
lowing it as a rule we are happy : hec that kee-
perh the Commandementsihalllive in them:
hee that departcth from them is dead. Eve-
rie motion ofthe Fifb out ofthe water is to
death, but every motion of it in the water is
to life: So let a mans motions bee cowards
God, then they are motions to life, but let
him move after outward things, and it isa
motion to death and mifcry ; therefore , if
yee feekc this comfort from outward things,
B 1 yee
2.
*4
A Tfyinedy agatnjl CoVctoufneJfe.
Luk.10.4-I*
42*
\3EXS'1»17<
yc°e goe the wrong way to gee it.
Thirdly, Conftdcr that you make a wrng
choife, yee feeke not that which will doc it.
Ifyoufeekeforthiscomfort from God, ;ll is
ia one place, but if yeefceke for it in the crea-
tures, yee rauft have a multitude of them to
comfort you 3 yce mufthavc health,, wealth,
honours, friends 3 and many other things, but
one thing will doe it if yce goe the tight way :
yee fhallfinde itonelyin God. Martha. Jhee
was troubled about many things \when & cne thing
onely wa& neccfjary. If yee feekc comfort in
earthly things,ye mud have a thoufand things
to helpe it, but godlincfife which hath the pro-
mifeof this life and of the life to come doth -
yeeld this comfort of its felfe,if that yee fecke
it in it. It is a great advantage for us to have
ail comforts in one thing; GodlineflTc onely
hath all chefe comforts, therefore feekc them
in it.
Fourthly, Confider, that that comfort and
happineffe which you have from the crea-
ture, is but a dependent felicity, anditisfo
much the worfe- becaufe it dcp.ndson the
creature 5 which is mutable and imcertaine:
how much better is it to depend on God, in
whom is no jhadorv of variety or change. Every
i creature is weaker by how much it hath
I more dependency on another creature? and j
fo are yee weaker by how much more yee de-
pend on outward things. If yee depesd en
friends,]
A Remedy againfi Q oVetoufneffe.
friends, they may change their affet9ions,and
become your enemies,or death may take them
away, and then your happinefle is gone: If
yee depend on riches, Prov.2%.<> m Wihthou
fet thine eye on that which is not > For riches cer-
tainely make themselves wings, and fee away like
an Eagle towards heaven^ and then your happi-
nefle is gone : But if yee feekeand place your
happinetfe in Gad, in whom is no change nor
alceration^then it is pcrpetuall, A dependancy
on things that are mutable will yeeld no com-
fort, becaufe God will have all to depend on
himfelfe: therefore, i Cor.i. jo. chrifi of
I God is made unto us^ Wifedome , and RighteouJ-
\neffe> and Sanftification^and Redemption. That
noflefl) might reioycein itsfelfe^but thafye that
glorieth^ might glory in the Lord. For this end,
God conveied Chrift unto us ; that hee might
make us beleeve, that we fare not the better
for any creature, that fo wee might rejoyce
oncly in the Lord : therefore hec hath made
Chrift redemption from all evill, that hee
might furnifh us with all good : Chrift hath
redeemed us from helland mifery,from want
of good things : feeke not then a dependancy
on the creature, tbinke not that it will better
you, and this will make you to depend on
Ghrift. Therefore for thefe regards corred
your opinion of worldly and outward things ,
and judge of them with righteous Judgement:
depend onely on God if you will have him to
B 4 be
l 5
i6
A '2(smedy againfi CoVttoufneJfe.
DtCtiptA
be your portion, as hee was the Lcvites : Re.
fufchimnotasthe Ifradircs did, depend on
him in good earned, A little you fay , with
Gods blefling will doe much. Labour not
therefore>ncither toile yee to leave great por-
tions to your children ( the common pretence
that men have for their covetoufneffe) though
you leave them never fo much, if Gods blef-
fing bee not on it, it is nothing , it can yeeld
them no comfort • yea many times it is an oc-
cafion of their hurt. If then Gods bletfing be!
all in all, if that onely can ad minifter comfort
and make us happy 5 I would aske you this j
queftion? WhatifycdidleaveyourchildrenJ
onely Gods blefling,would it not be fufficiert;
though you leave them little or nothing elfe }
Yec thinke not fo : and yet whatfoevcr ye can
leave them without Godsblefling,is nothing j
worth.Preachers labour much in this, to draw
you from worldly things, and all to little pur- j
pofe:Itmurtbe Gods teaching that perfwades
vvithin,chat aiufteflfe&it: yee muft therefore
take paines with your hearts,the generality of
the difeafe fhewes that it is hard to be cured ;
Labour therefore to finde out the deceipts
which do hinder your pradtife of thefe thiegs^
which are thefe.
One Dcceipt that deceive s men is, that they
are ready to fay, that thefe rhingsare the bkf-
fings of God. Why then fhould not wee re-
joyce in them t As for affli&ions they arc
erodes.
J. Remedy againH Co'vetoujneffe.
croffes, and therefore wee grieve for them : if
thefe then did; not adde to our bleffcdneflfe,
why count wee them bleflings, and account
Povcrtieasacrofle?
To this I anfwer, that if yee take them as
bleflings yee may rcjoyceinthei»,asthe in*
ftraments by which God doth you good.
Bleflings are relative wordes, they haverefe-
rence unto God : if yee confider chem with-
out reference unto him, they ceafe to be blef-
fings : therefore if yee confider them meerely
as bleflings, yee may re/oyce in them. Now
yee receive them as bleflings :
Firftj if yee depend on God for the difpo-
fing, continuing, and want ofthcm 3 if yee
thinkcyee fhall enjoy them no longer than
God will. If yee thinke this with your felves,
wee have Wives, Children, Friends, and Ri-
ches/tistrue wc have them,but yet they fhaJl
not continue with us an houre or minute lon-
ger than God will : If ye thinke fo in good
earneft, then yee rejoyce in them as bleflings.
A man that is relieved when he is in danger ,
lookes more to the will than to the handef
him that helpes him : wee looke more to the
good will of our friends, than to their gifts:
fo wefliould looke more to Gods Will and
pieafure, than to the benefits which he be-
ftowes on us.The confideration of thefethings
as bleflings, muftraife up your thoughts to
heavenly thinge, to confider that whatfoevcr
is
i.
j 8 A Remedy agatnji Covet oufneffe,
is done inearth, is firft a6ted in heaven; the
Sunne is firft eclipfed there, and then here : fo
your eftates are firft eclipfed there,heforethat
they arc here. Looke therefore on G o d, and
on thefe as meerely depending on G ods will ,
and then you enjoy them meerely as blef-
fings.
Secondly, yee looke on them as bleffings,
if yee looke on them fo, as to know, that yee
may have them in aboundance without any
comfort. Inftruments have nothing of them-
felves$ whatfoevcr they have is put into
them. A man may have weakh,friends,and all
other outward things , his mountaine may
feeme to be ftrong,yet without Gods blefling
on them,he may want comfort in them. When
asyeethinke thus, that yee may have thefe
things without comfort, it is a figne that your
eye is on God, that yee looke on them onely
as the Vebiculaes or Conduit pipes, to con-
vay comfort. The aire yeelds light as an In-
ftrument,though it hath no light of its owne :
the water may heat 5 but not of its felfe, but by
that heate which is infufed into it by the fire :
So if a man dritike a Potion in beere,the beere
of its felfe doth not worke, but the Potion
workcth by the beere : So it is with all out-
ward bleffings, they of them fe Ives can yeeld
you no comfort at all, but if they yeeld you a-
ny, it is by reafon of that comfort which God
puts into them.
Thirdly,
J. Remedy agahiH Coyetoufnejfe. ip
Thirdly, yee doe then enjoy themasblef
fings, if you thinke that you may have com-
fort without them : the ebbing and flowing
of outward things doth not augment your
comfort or diminjfh it; Thofe that have not
any outward blefEngs^/^ have moregladneffe
and comfort in their hearts, than thofe whofe
corne and wine are increased, Pfalm.q. 7. Thofe
who have but a fmall Cottage and a bed in it,
are many times more happie, more healthy,
and fleepe more quietly, than thofe rich men,
whofe wealth will not fuffer them to Jleeye: Ec->
clef 5.12. Many there are, that feeme to wart
outward things and comforts, yet are full of
inward comforts and delights : Many there
are, who like /Wand the ^poCtks^Seemeto
have nothing^and yet pojfejje a'd things : As it is
all one with God to belpe with few as with many 5
So he can comfort with few friends and exter-
nallbleflings, as well as with many : Yea hee
can make a little that the righteous have ', mere
comfortable than all the revenues of the vngodly,
be they never fo great. That which hath been
faid ofbleffings, the like alfomay bee laid of
croflfes; yee may grieve for them if j/ee take
themascroffes : butwithail take heed, that
youaccount not thofe thingscroflfeswhichin-
deed are nocroffes. Want was no erode to
Paul, nor yet Imprifonment : for in the one
he abounded, in the other hee fungi It is ad-
vantage unto us many times to have outward
b!effin£S
2 Cor.tf.io.
1 Sam 14.(7.
2 Chr.i4.11,
Pfal.37.16.
Pr3i!.4,7 2i
Aft»i£.2f,
20 J Remedy againjl Covetoufiiejfe.
Decsipt.2.
A»fw<
bleffings taken from us. It is advantage to us
to have bloud taken away in a Pleurifie : it is
good fometimes to lop trees , that fo they
may bring forth more fruitjfo it is good many
times for us to have crolles to humble us ,
and to bring us rearer to God s yet yec may
forrow for thcloffe of thefe things, and take it
as a crofle,if yee can fay this from your hearts,
thatyce are not afflicted, becaufeye are made
poore,becaufc your wealth is taken from you
but becaufe it is Gods pleafure to ta ke it from
you, either for the abufe of it , or elfe to pu-
nifli you for fome other finne. So if that yee
are caft into fome ficknefTe,ye may not grieve
tor it as a croffe meerely, as it is a ficknefle,
but as you conceive the hand of God in it ,
laying it on you as a punifhment for your
finne.
The fecond Let and Deceiptis, the prefent
fence and feeling that we have of the comfort
that comes from aboundance.
Men are ready to fay, that they feele com-
fort from aboundance of outward things ;
therefore whatfocver you fay to the contrary,
is but (peculations and fancies. Men are gui-
ded by fence, which cannot be deceived 5 we
find and feele comfort in thefe things by ex-
pe rience, we fee a reality in thefe things , and
therefore whatfoever you fay to the contrary,
is but vaine, and to no purpofe.
To this Ianfwer , you muft not judge of
things
A Remedy againH Co^etoufneffe,
21
things according to fence, for fence was never
made a ludge by Gcd 5 to judge of thefc things;
but judge of them «ccordieg to faith and re&i-
fied reafbn, which judgeth of things that are to
come,thar are paft & prefent all together.and
fo can bed judge of thefe things as they are.
Now for to helpe your judgements in thefe
things,
Firft, confider what the Scripture doth fay
of them : what it doth fay of pleafure,friends 5
and riches : the Scripture prefents things as
they are, and that reis you that they are but
JftnHy efv&nities^ <wdihat aau vanity.
Secondly, confider the Judgements of o-
theiSj concerning them who have beeneon
the ftageof afflictions, and have abounded
with good workes whilft they livedo butare
now gone.
Thirdly, confider what yee will judge of
them at the day of death ; then men arc awa-
ked, fhey fee thefe things as they are indeed,
and then they befoole themfelves that they
have fbent fo much time infeeking after thofe
things which will not profit them , and fpent
fo little time in fceking after falvatkttk
Fourthly, fudge not of them as you finde
them for the prefent, but likewife as you fhall
finde them for the time to came* judge of all
together..
Now for Sence : you mud understand that |
there is a double fence.
Firft,
i.
Ecclcs.i,5.
2.
22
— ~^— — — »— — —
J Remedy again/l Covetoufnejfe
i.
2.
Firft,there is a fefice and feeling of the com -
fort of the creature , as a man that is benum -
raed with cold j is refreftied with fire • or a
man that isfaintie and feeble in heart, isre-
frefhed with wine.
Secondly, There is a fupcreminent comfort
proceeding from an inward appreheafion of
Gods fauour towards us, in giving thefe blef-
fingstous.
There may be an inward diftemper, which
may make our joyes to bee hollow and coun-
terfeit : there may be fadneffe of heart, when
as thef e is outward joy •> becaufe there is an
inward and fuperemincnt fence which affc&s
the heart another way : and therefore, EecUf
2.2. External ity , is aBedmU /*/$ becaufe
wee minde it not: It is the joy of joyes, and
life of comfort that is from within, that pro-
ceeds from the inward man. As the foulc is
ftronger, and the more it is in health, fo it
findes more comfort , both exteraall and fu-
pereminent comfort : Graces are to the foulc
as health is to the body \ the more and greater
they are, the more comfort they adminifter.
Butyee may objed that the creature can
adminifter its ownc comfort , and of its
felfe.
To this I anfwer $ That there is an aptnefle
and fitnefle in the creature for to comfort us,
but yet it can yeeld us no comfort without
God : Wherefore kcepe your affr&ions in
: --> ■ fquare,
j{ Teemed) againH Co ^etoufnejfe. z 2
fquare, have foaiuch joy and delight in the
creature , as the creature requires , and no
more- if your affe&ions hold a right propor-
tion with their objefiSj they are right j there-
fore thus forre yee may joy in thccreature 3
and no further.
Firft, Yee easy icy in it with a remiflTe
joy 5 and yee may alfoibrrow for it with a re-
in ifle forrow 3 yee may joy in it as if yee ioyed
not, and fir row m it as ifyeeforrotvednot.
Secondly,Ye may joy in them with a leofe
joy and affection ; as they fet loofe to you, fo
yee may fct loofe to them, iCer.j.19. 30.
II. Brethren the time tsjhcrt^it remaineth there-
fore that thofe who have wives, be as though they
had none 5 that thofe that weepe, be as though they
vet ft not 5 that thofe that reioyce, as though they
reiojeed not 5 and thofe that buy, as though they
pelfefled net 5 and they that ufe this world > as net
I abuftng //jThatis, let your affb&ions be loofe
co thefe things: Take any of thefc outward
things, yee may caft your affe&ions on them
in a loofe manner: goc no further than this;
For thefafhion of the world fajfeth away 3 Yee
may bee taken away from it s and it from you ,
therefore affed it no otherwife, than a tranfi-
torie thing, and with* a loofe and transient
iffeSion, willing to depart from it 3 when-
(oever it fhall pleale God to take it from
you.
Thirdly, yee may love them with a depen-
dent
x.
1 Cor, 7, l o.
- t .....—■ —
24 J Remedy again/l Covetoufnejfe ;
Deceipt.y
Anfw.
Luka $*$»&<
dene affccUon^they are things of a dependent
nature, they have no bottome ef their ovvne
toftandon, they onely depend on God, and
foyee may love them as depending on him:
eyeing the Fountaine, and not the Cefterne
from whence they flow . take not the light
from the aire onely, but lookc to theSunne
from whence it comes.
The third Deceipt, is falfc reafoning : We
findeit otherwife by experience : we fee that
a diligent hand maketh rich , and bringeth
comfortrwe fee that labour bringeth learning;
and for the labour which we take to get it , in
recompence of it,it makes us happy.
To this I anfwer, That this chaine doth not
aiwayes hold : God breakes it many times 5
riches come not alwayes by labour, nor com-
fort by riches •, except God bee with the
labotar, the labour profits nothing. Pfd. 127.
1 . Except the Lord build the hottfe/hey labour in
v tine that fail A it ■ Except the Lord keepe the
Citie, the Watchmen watch fat in vaine. It is in
vaine te rife up earely, te goetobedlale^oea^e
the bread of ' carcfulnejfe : Yee (hall not rcapc
the frmc yee exped , unlcffe God bee with
your labour. If Chrift bee abfent the D'tf
ciples may labour all night and catch nothing $
but if he be prefent with them, then their la-
bour profpereth, then they inclofe a multitude
of Fijbss ; So when as wre labour and take
paines, and thinke to be ftrong in our owne
ftrcngth
\
A Remedy againfl Qveteufne/fe. zk
V
ftrengch without Gods helpe, wee goe to
vvorke with a ftrongkey which will not open-
but if Gods hand bee in the bufineffe, wee doe'
chat with greater facilitie and cafe which God
hath appointed wee fliould doe. You may fee
thisinlo/epby God purpofed to make him a
great man, fee with what facilitie he was made
the Cover nonr of Egypt next to pbara$b without
his Qvonefecking^and beyond bit expectation : So
ii was with Mordecai $ fo with David-. God
appointed to make them grear, and therefore
they became great notwithstanding all oppo-
sitions. On the contrary, let man goe on in
his owne ftrcagth,and he fliali labour without
any profit at all : Hence it is, that many times
we fee a concurrencie of all caufes, fo that wc
would thinke that the effect muft needs fol-
low, and yet it f ollowes not 3 and it it doth fol-
low, we have no comfort in it.
Firfl:, becaufe God makes an infutablc-
ncfle,adifproportion betwixt theman,&thc
bleffing ; as betweene Judas and his Apojlle-
fiip. A man may have tables well furnifhed,
Riches in aboundance, a Wife fit for hira,
and yet have no comfort in them, becaufe
God putsafecret difproportion betwixt him
ajid them.
Secondly, though there bee a concurren-
cie of things, yet God may hinder the effeft ;
fometimes for good, fomctiascs for evill : As
Elifh* hrtfervmt was ready in the nicke^ when
C the
I.
3*
2 6 A litmedy aga'mft CoVetouf?ieJfe.
Ecd«s*9« IT *
Becctpt.^
An{&.
the shunamite came to beg her pojfefshns and
hand of the King^ 2. King. 8.5. 6. He was then
tettivg the King how EHfha hadreflortd herfnne
to life ^hhh furthered her ftite : So on the o-
ther fide, Abraham^ when hee was to ojfer up his
forme Jftae: tntheinftant God [en t the Ramme
tied in the Btijh, Gen. 22. 13. So 5W when
as he had purpofed to kill David , God eds
him air ay to fight rrith the Phtliftims : and as
God hinders the effect for good, fo hee doth
forevill.
Thirdly, God doth itfemctimes by de-
nying fuccefle unto the caufes. The b&ttellis
notalvpayesto theflrengi when there are can-
i fes and the cflTed followesnot, it is becaufe
God doth difpofe ofthingsathisple«:ftire ,
and can turnc them a contrary wsy:health and \
comfort, joy and delight, follow nor outward j
bkfiings, except God puts it into them.
The fourth Deccipt is this: Thefc things,;
arc certaine and prefenr, but other things are !
doubtful! anduncertaine, we know not whe- 1
rher we fhall have them or no.
i To this Ianfwer 5 itisnot fo: Future, fpi-
1 rituall,and erernall things 5 arc not unccrtainc;
i but thofc things which wee enjoy here , are-
j thofe thing which we her« enjoy, as alio wee
our felves,are fubjeft to changes and alterati-
ons: wc areas men on the fea, having ftormes
ss well as calmes. Wealrh and a!J outward
bleflir.gs are but tranfitory things ; but faith
and
A 7(emedy againfl Qvetoufne/fe. ij
and fptrituaii things arc ccrtaine and endure
for evert we have an Almighty and unchange-
able God, ak mmortail incorruptible inheri-
tance : thatfadeth not awayjefervedfor us in the
higheft heavens- In temporall things, who
knowes what fhall bee to morrow- inthcai
thou canfl not hoafi of to morrow : but as for fpi-
rituaii risings they arc certainc,there is no am-
biguity in them. But the maineanfwer that I
give is, that here we mull ufe our faitb 5 con*
(iderthe grounds on which faith relies, and
then the conclufions and confequenccs that a-
cik from them, take heed to them and be not
deceived. If ye beleevc God to be the Rewar-
ier of alt tho/e that truft in him t a$ you (ay he is,
why reft you not on him ? Why are yee not
contented with him for your portion? Why
thinke ycc not him fufficient ? If the creature
be God, then follow it; but if God, be God,
then follow him, and be fatisfiedwith him :
Labour therefore for faith unfajned, and
walke according to it,
Ifthenitbe vaine and flnfull tofeekchdpe
and comfort from any creature, or from ri-
ches, and to thinke that they can make us live
more comfortably; hence tbenconfider the
fiufulnefle of it, and put it into the Catalogue
of y@ur other finnes, that formerly yee have
had fuch thoughts. E very one isguilty of this
finne more or leflc, and this is a fin not fmall,
bat of a high nature 5 // is Idolatry : In the
C 2 times
I Pet.i 4.
Prcu.*7L'
HC&.11.&
rfe.
*s
A *7{cmec!y againji Coyetoufneffe.
lokf»24<
times of ignorance, Sathan drew many men to
groffe Idolatry, to worfhip ftockes and ftones*
but now he drakes them to another Idolatrie
lefle perceptible , and yet as dangerous in
Gpds -fight as the other, who is afftrit^ and can
drfcerne and fry tntoit. Let as therefore exa-
mine our hearts, and confider how much wee
have loved and trufted the creaturcdet vs con-
derane our felues , and redifie our Iudge-
mcnts,and judge of things as they are : Let us
not thinkeour felues happy for that we enjoy
the creatures ^let us not thinkc our fclves blcf- j
fed in them, but oncly in- Ghrift, becaufe it is j
not in their power to make us happy. If wee |
have fo joyed in thefe, orlovedthem foasto;
love God h ffe, it is adulterous love and joy .
We have no better rule to judgcof adulterous
love than thisj when as- cur love to the
creature, doth Itffen our love towards
God.
Now leaftwe bee deceived in our love to
the creature,I will give you thefe fourc fignes
to know, whether your love to it bee right
or no.
Firft, fee ifyour affedions to the creature
caufe you to v/ichdraw your hearts from
God. 7<?r. 17.5. Cur fed bee the man thai ma-
ketb fltfb his arme 5 axdwhcfe heart dep&rtttb
from the L O R D : Ic is 3 ngne wee make fiefh,
our arme, when as wee withdraw our
hearts from God ; we make the creature our
airnc.
k
A T^emedy againfi (jVetoufneffe. %g
aime, when as it withdrawes us from God
I Tim. i^.She that is a Widdew indeedjrujleth
in Gdd, and continueth in fufylu&tions night
and day •. This is a figne that they truftedin
God, not in the creature, becaufe they pray
unto hirn. Confidcr what your convention
is, whether it bee in heaven or no : Phil^io.
Our cenverfatiw is in heaven: the negle&ing
and not minding of earthly things in the for-
mer verfe ,fhewed him not to besof an earthly
converfation. The more our hearts are
drawne from God, the more are tbey fixed
and fet on carthiy things.
Secondly, confider what choife yee
make when as thefe things come in competiti-
on with God and fpirituall things : what Bils
of Exchange doe you make? Doc ye make yee
friends of the unrighteous Mammon, not caring
for thefe things when tbey come in competi-
tion with a good confeience, or doe yee for-
fakc God, and fticke to them?
Thirdly, confider what your obedience is
toGoD, whether his fearcbe alwayes before
your eyesjOr whether riches fee you on worke
m mi what mans obedience is, fuchis his
truft 5 ify ee obey God, then yee truft in him ,
;f yee obey riches, then yee truft in them, and
not in God.
Fourthly, confider whit your aflFe&ionsare;
nothing troubles a holy man but finne, which
makes hirn feeke helpeat Gods hands,and not
C % in
2.
Lnfcci&p;
i
2Q A Remedy againjl CoMoufnejfe.
Doft. 2.
i.
[Luke I (J. 1 9.
I
inthefe: on the contrary, rothing troubles a
worldly man, but Jo (Its and croflcs, finne
troubles him not at all : By this juJge of
your love to Riches, whether it be right or
no.
Thus much of the firftgenerallDoftrine-
we corfie now to the fecond, which is this.
ihit Covetenfntjfe is to be mortified.
That Covet oufneffc is unlawfull,all know
it : the things therefore that will be ufefull in
the handling of this point,wiH be to fhew you
what CovetoufnefTe is$andwhyit is to bee
mortified.
"Now to fhew you what it is..
CovetoufnefTe may be defined, tobe a pnfiM I
dejire of getting or keeping money or rvenlth inor-
dznateij.
Firlt, ir isa finfull defire, becaufcitis a
luft,as luiHng after pleafurc is called Volup-
tuoufneffe ;ir is a!fo inordinate, the principle
beingamiffe, and hkewife the Object; The
principle isaroiflTc, when as wee over- value
Rjches,fet a greater beaury on them than they
have, and feeing them with a wrong eye, we
luft after them, by reafonthat we over- value
them; And thus to over value rhera,thus to
luft after them, and to thinkethat they can
make us happy, is Idolatry. The obj.S of it
is as bad as the principle, when as the end of
getting riches, is either to raifc us to a higher
condition^ or to/are delicieufly everyday^ or
cl(e
A Remedy againft QoVetoufneffe. 2 1
elfe to fpend them on fome lufi y as well as to
kecpethem.
Secondly, it is,cf getting or keeping mony;
of getting it inordinately, when as wee feeke
it by wrong meeanes; or of keeping it
inordinately; and that in two cafes. Firft, in
not beftowing it on our fclves, as wee ought.
There is tenacity of this fort among men,
Ecclef 4, 1 1 . There is agreat ovill under the Sun;
namely^ Riches keft by the owners threofto their
hurt : W hen as it is comely and good for a man to
eat e and drinke^ and to enioy the good of alibis la-
bour that he takes h under the Sunne, a A' the dayes
of his life which God giveth htm^ for this is hk
fort ten : And thus to take his Portion and to re-
toyce in his labour is the gift of God. Ecclef^. 1 8.
1 9. Then fecondly, in not giving to others,be-
ing too ftraight handed, having goods and
feeing othrrs to want.
The laft and chiefe thing in the definition is,
Inordinately , that is, befides the rule of Gods
Word. A thing is faid to be inordinate, when
as it is befides the fquare,and in doing thus,we
doeaajifle.
Now this affeftion of feeking money is
faid to be inordinate,in thefe fourc refpefts.
Fir ft , when as we fee ke it by meafure,more
than wcfhould*
Second!y,when we feeke it by meanes,that
wcfhouldnot,
Thiidly ,when we feeke it for wrong ends.
C 4 Fourthly,
Iasi.rff.j,
2.
,
1
5»
i.
^*/?p«
Lufct If.lP-
J Remedy againft CoVetoufneffe.
Fourthly } when we feeke it in a wrong man-
ner.
For the firft, we offend io the meafure,\vhcn
as we feeke for more than God g\ve< us : that
which God gives every mun^ that is his Portion
here, Eccief 5.18. And hee char defireth and
with holdeth more than his portion, is hee
that offendeth in the meafure, Prov.i 1.24.
But how fliall I know Gods Will 3 and what
my portion is?
lanfwer, by the event: fee in what eftate
and condition God hath fet you, fee what e-
ftate he hath given you, this is your Portion,
and with it you muft bee contented. GOD
hath a Soveraigntie over us, wee are but his
fubjeds, and muft be contented with what he
gives us: you are contented with that which
your Father or your Prince gives you 5 there-
fore you muft receive that which God be-
ftowes upon you,with all humility and thank-
fulneffe. If we be foundly humbled, wee c*n-
feffe our (elves 'worth) to be deftroyed, Ezech.i t 6 i
31, Weconfcffewith/^, tow. 3 2. 10. Thri-
ve are unworthy of the letjl of Gods mercies; that
the lead Portion is more than we deferve.The
ProdigaU being humbled, was contented with
the loweft place in his fathers houfe, 10 hee
as one of his Fathers houfholi fervwts ; and
fo wee ought to be content with that Portion
which GWbath given us, be it never fo fmall,
becaufe it is more than we deferve ; and if we
defire
ji Remedy againU CoMoufnejft. * 2
defire or feckc for more 3 this dcfire is finne
full.
Secondly, as we ought not to fccke wealth
more than is our due^fo we ought not to feeke
it by unlawfull meanes; not by vfury 3 gaming,
oppreifion, fraud, deceipt, or any other un-
lawfull meanes. I addethis ofgaming,hecaufe
it is unlawfullfchough it be little con(idcred :)
for it is no meanes that God hath appointed
orfan&ificd for to get moneys becaufeitis
neither a gift nor a bargains I difpute not
now 5 whether playing for triflcs 3 to put life in-
to the game be lawf ull,but of gaming with an
intent to get and gaine money or wealth 3 this
I fay is an unlawfull meanes, and fuch as have
gotten money by thefe unlawfull meanes, are
bound to reftitution.
Thirdly, when the end of our feeking after
money is wrong, then our affe#ionis finfulJ^
as if vee feeke it onely for its [felfe, that wee
may be rich • or to beftow it on our Iufts, If
we make this our end,to beftow it on our luft ,
and not on neceffaries onely, not contenting
our felves with fo much as ihall ferve our
turnes; if wee feeke it thuSjWee feeke it incx-
cefle-He that defirs, money for a journey, de-
fires no more than will ferve to defray the
cofts and expences in his journey ; fo if a man ]
defires money forany other end, bedefiresas
much as will ferve him for that purpofe, and
no more. So in other things .-heethatisficke,
defires
m * ■ ■- "
24 A ?{emedy again/l Covetoufnejfe*
-I
2.
(defircsasmuchPhyfickcaswi I cure hira,and
no mere: fowee oughttodefireas much as
wiiifcrveour neceffitics, and no more. But
if we d- fire it for ambition, pleafures, or any
orhcr by-rcfpe&,this defire is finful and inor-
dinate.
Laftly , it is inordinate, when as we feeke it
in i wr ; ngrn inner, which confiftctb in thefc
5. particulars.
Fhft, wh:nas wee feeke it out of love unto
it 3 and this manner of feeking it, is fpirituail
dulrery. limes 4.4 Tee Adulterers andAiul-
ttreffes, kwv yte notth&t the friendship *ftbe
worlds u an enmity with C ^ and vhofoever is
a friend, of the world y is an enemy to God } If wee
l>cin love with it for irsowjc bcauc;,icisiin-
full, it is fpirituail adultery,
Secondly, when as we feeke it to truft in it;
when as we thinle we flull be the iter for it,
and make it oar ftrong Tower. Yet bee that
trufleth in Richts fhdl fa#, Prov. 1 1 . 28. And
there fore ^ if we have feed and raimentwe ought
therewith to be contented^ 1 t Tim.6.8. Anu not
to truft in vncertaine riches.
Thirdly , when as wee are high minded
andthinkeour felves the better men for our
wealehjwhetiasic makes us looke bigger than
we did; as commonly thofc that are rich doe^
therefore 1 Tim.6. 17. Paul bids Timothy,
1 Charge thofe thtt are rich in this world } that
I they be not high minded.
> Fourthly,
,
" ' " ' ' "• - III m
jil\zm?dy againU CeXetouJnejfe. 2 c
Fourthly, wht n as we fi^tc it to glory in it- y
as David y hee would number the people to
glory and cruft in rhem : this is finfuIJ . For be
thatglorieth, muft glory in the Lord not in them:
1 Or.1.31.
Fiftiy, when as we feekeit with too much
hafteand eagerne fie, when as all outdares are
forromSyOur traveHgriefe i and our hearts take no
reft in the night . Ecclef. 2.23. When as wee
fcefceit, not Haying Gods leifure v-fiich a de-
(Tre is inordinate, importunate, and finfull :
therefore,! Tim % 6.9^io*Tbofetbat witlbcricb,
( that is/uch who make too much bafte to bee
rich,) fall into temptation and a/hare^ and into
manypolifb and burtfuS htfls which drowse men
in perdition And defiruffien^ and fierce them
through with many fir r owes*
But now yoa will obje&, that riches are
blcffings^and demand of me whether you may
not defire riches a* they are bk flings ?
I anfwer, that it is true, that they are blef-
fings, and the reward of the feare of GOD.
Prev. $2.4. By humility and the feare oj the
Lord, are Riches and Honour. Therefore it is
faid of David, that Hee dud full of Riches. A-
brakams fervant reckoned them as a blef
fing. Gen. 24. 3 5 . The Lord hath bleffed my fyU-
(lergrextly ani he is become great^ and hee hath
given him F Inches , and Hoards, and Silver y and
Gold, and Men-fervants, and [Aaid- fervant $>
md Camels and Affesi /uncounted them as
bleflings,
Anjfr,
l €hro«2£.£8
$6 A Remedy againft Covetonfneffe,
A&sio.;?,
blcflings, Gen. 32. 10. And Chrift bim-
felfe faith, That it u more blc(fed to lend than to
borrow , to give than to receive 5 may wee not
then defire them ? To anfwer this, yee muft
know, thatthereis a twofold will and defire,
Firft, a reraifle will, which is rather an inclina-
tion than a will. Secondly, there is a peremp-
tory will, which is mature ripe and peremp-
tory : with this latter will wee may not defire
them, but with the former we may ; for in the
iTim.6.%. If we have food <tnd ray went, letut
therewith be content : If any man have a defire
to be rich; yet having food and ray meat let
him not fo defire more riches • but that hee
may be content with it 1 yea having, or having
them not, ye tnuft be content. Now there is a
double content 5 thefirft is, aswhenamanis
ficke (to exprefle it byafimilitude) yet he
may pray for health, andufe meancstoget it
with a full and perfeft will, yet with a depen-
ding on Gods will : fo we being in want may
defire riches and wealth with a full will, fit-
ting in the raeane time under Gods hand 3 and
referring and fubmittingour wills to his will.
Secondly, there is a content j thereby having
fufficient for food and ray ment wee fuffer not
our wills a&ually to defire more, nortogoe
beyond the limits which Cod hath fet us. God
hath promifed outward bkffings as a reward
of his fervice, and propoundcth them to us.as
fo mmy arguments and motives to ftirre us
^T\emtdyagainHCoVetoufnejfe. *y
fcptofcarehim : and therefore wee may de-
ike thern as his bk filings, with fuch a re-
miffe and fubordinate defire ss this* whep as
we fet bounds and 1 units to the fea of our own
defires which are in therofelves turbulenr.and
fubmit our fclves wholly to Gods will, chrifl
being to die had a will to Jive, yet not a full
and refolutc will, but a will fubordinate to
Gods Will. Fatkr if thou wilt Jet this Cupptjfc
from me^ yet not my WiU but thine be done : his
will was but an inclination, and not a will $ fo
wc may wifh riches with aremiflTe will and
inclination, but not with a perfect will > that
is , wee may nor <*oe about to get them with a
fiill defire and refolution.
But how farre may a man defire wealths
Where mud hee^ fet limits to his -defires i
where muft they beroftrained?
1 I anfwer, that hee may defire food and ray-
ment,he may defire that which is neccflky for
nature 5 without which he cannot live & fubfifh
as a man may defire a fhip to pafle over the fea
from one countrey to another, becaufe he can.
not pafle over without it ; fo a man may defire
foodeandraymentinthefeaof this life, be.
cauft without it hee cannot finifii hiscourfe
which Goitmbprefcribed unto him.
Now-there is a threefold necefflde,
Fir ft, there is^nceeffltie of expedience, as
if a man hatha a journey to goe, 'its true, hee
nay goe icon foete, yet he may defire ahorfe
to
Mat.ltf.39*
Qitfi.
Anftv.
2.
2 8 ^ Remedy againft Covetoufnejfe. \
ride on, becaufe it will be more exprd icnt for
him : fo you may defire with a rermtfe defire,
fo much as is expedient for your vocation and
calling, fo much as it requires.
Secondly, there is a neceflitie in refpeft of
your condition and place ; as men in higher
rankc and calling aeede mere than men of an
iaferiour degrec,to maintaine their place and
dignity; fo may they defire to have more than
they; fo as they defire no more than will bee
fufficient to maintaine them in that rankc and
degree wherein they are placed.
Thirdly, there is a neceffitieofrefreflment,
and you may defire as much as is needful! for
your neceffarie refreftimcnt, as much as hofpi-
talitie requires, fo that you doe not goe be-
yond it. And in thefe three refpefts, you may
defire God to give you as much as fliall bee
expedient for you, becaufe it is no more than
nature requires.
Now befides this defire of things neceffarie,
there is a defire of fuperfluitie and exceffe.this
defire proceeds not from nature but from lufl,
becaufe we defire fuch a degree of wealth, ci-
ther to ikife our eftates ; or that we may be-
ftow it on our lufts and pieafurcs; that like the
rich Glutton , Luke, \6.We m*y be wellcUd and
ftredelicievjljrtverj diy, Many mens lives are
nothing elfe bat playing and eating, eating
and playing, and are ledalwaycs in this cir-
cuit: To dfffire wealth to this or any other
■ \ fuper-
ji Tfemtdj againft Ceyetoufneffe. * p
fupcrfluous end is very finfull 3 and it muft
needs be fo for many reafons,
Firft, becaufe mans life ftands not in abun-
dance &exceflc therefore £#&■, 12.13,14,15.
verfes. When as acertaine man /pake to Ghrifi
to fpeake to his brother to divide the inheritance
with htm : he /aid unto him, Man who made
meea ladgt or decider over you $ and then bids
the multitude to beware of Covet eufneffe^ be-
exufe that a mans life conjifteth not in the abun-
dance of the things that heepoffeffeth : That is,
though yee have never fo much wealthier ye
floall roc live the longer for it $ your life con
fi/ts not initio more doth your comfort: for
they will but pleafe the fight of yopr eye 3
they will not make you more happier than
you arc 5 feekc not therefore fuperflukie, for
your life confifts not in abundance; He is but
a foole , that tbinkes that thefe things will
make him happy, that thefe will make him
rich: all they that arc not rich in God, are
poore^and if they thinke themfelves happy
and rich in thefe things 5 they are but fooles.
Secondly, thedefireof fuperfluitic is fin-
full, becaufe it proceeds from ane^poot^ •
the fruit canuot bee good that p^ leedctb
from an cvill and bitter roote- but this defire
oroceeds from fuch a roote - 7 That is 5 from
luftjit comes not from Gods fpirit ,whichbid-
deth every man to be content with food and ray-
ment : Nor yet from nature, which feekes not-
fuperflu*
%eafcn> 1 •
LnlceiMK
2.
1 Tinntf.S,
4o A 1{emed) againft Coyetoufneffe,
Mat.tf.ii,
Mar.To,2$ 4
ig from luft
fuperfluities - y therefore ptoccedin
it muft needs be finfull.
Thirdly, what yeemay not pray for, that
ye may not defire to feckc after : but we may
not pray for fuperfluities. Prov. 30. 8. Give
me neither Poverty nor Riches, feed me rrithfood
convenient for mejiot with fuperfluities : And
in the Lords Prayer wc are taught notto pray
for fuperfluities, but ,Give <us this day our daily
bread, that is, as much as is neceffarie for us,
and no more : therefore we may not defire it.
The feeking of more than is neccflary doth
hinder us, and not further us ; a fliooe that is
too big./Jorh hinder a traveller, as well as one
that is too-little*
Fourthly, it is dangerous,for it doth choake
the word, and drowne men in perdition;
therefore it is Agurs Prayer, Prov. 30.8. 9.
Give me neither poverty nor riches, feed me with
food convenient for mee- % ted ft I be full and deny
thee, and fay, Who is the Lord} Fulnefle and
excefle is alwayes dangerous; full tables doc
caufe forfeits, full cups make a ftrcng braine
giddy. The rtrongeft Saints hath beene Sha-
ken w\t v > profperity and excefle, as Dauid,
Hezekiab , Salomon-, they finned by reafon
of excefle in outward things. It is dange-
rous to bee rich, therefore it is Davids coun-
fcll, PfaL 61. 10. if riches increafe, fet not
jour hearts upon them, A rich man cannot enter
into the Kingdome of Heaven : // is eafier for a
Camell
A Remedy againfi Qvetoufneffe. a\
Camell togoe through the eye of a needle , than for
htm to enter into Heaven i For if a man be rich,
it is a thoufand to one, but that hee trufteth in
his riches, and it is impoifible that hee who
trufteth in his Riches ^jhouid enter into heaven ,
Lafdy,tode(ire fuperfluity mud needs bee
finfull, becaufe wee have an expreffe com-
mand to the contrary, i Jim. 6.$. lfveee
have food and raiment ^ let vs tberemth(be con-
tent. This is the bound that God hath fet us,
we mud not goe beyond it. If it were lawfull
for any man todefire and have abundance,
then it were lawfull for Kings ; yet God hath
kt limits to them. Deut;ij. 17. Hee fhall not
mult/ply tiorfes nor Wives to himfelfe, that his
heart turne not away -.neither fhall he greatly mul-
tiply to himfelfe filver android, that his heart be
not lifted up above his brethren: God hathfet
us downe limits and bounds how farrewee
fhould goe, therefore to paffe beyond thatn is
finf-ull , but we paflc beyond them, when as
wedefire fuperfluity, therefore the defire of
fuperfluity is finiull.
But may not a man ufe his calling to increafe
his wealth i
I an(wcr,tf)at the end of mens callings is not
to gather riches, if men make this their end s it
is a wrong end-, but the end of our calling is
to ierve God and man. The ground of which
is this. Every man is a member of the Com-
mon wealth, every man hath fome gifts or o-
D ther,
Qgeft.
Anfa.
4 Z A Remedy agamft CoVetoufneJfe.
3tora«I2.<5«
7.8.
Horn. 1 6.1 $♦
Pro. 20. £'
Pro,3o.*2«
ther, which muft not lie idle; every man bath
fome Talents, and mufl: ufe them to his Ma-
tters advantage • and how can that be, except
hee doe good to men f Every one is a Ser-
vant toChrift, and muft doc Gods worker
no man is free • every one is Chrifts fervant,
and muft bee diligent toferve Chrift,and to
doe good to men. He that hatban tffiee mufl be
diligent in it , and attend on it : every man
muft attend his calling, and Hee diligent in it. \
If riches come inby our calling, that is the j
wages, not the end ofour calling, for it lookes »
onely to God i wee-muft not make gaine the ;
end of out callings; there aremany that make j
gaine their godiinefTe,and the endof their pro- !
feftions : Some preach onely for gaine j others ,
ufe all other callings onely for gaine: but if!
any man wil make gaine the end of his calling,
though he may conceak and hide his end from
men, yet let him be lure that hce (hall anfwer
God, the fearcher of the hearts for it : on the
other fide, if a man by diligence in his calling
have Riches following him, hee may
take them as a bleffiog of God bellowed
on him, and as a reward of his calling. The di-
ligent hand maketh rich ; thatis 5 G o d will fu re-
ly reward it j not that we muft eye riches and
make them our end : G o d makes a manrich ,
and man makes hf mfelfe rich. God mates us
rich, by being diligent in our callings; ufing
them to-his glory and mans good ,hcdoth caft
riches
J Remedy againft QoVetoufmJfe*
riches on us : Man makes hinvfelfe rich, when
as he makes riches the end of his calling, and
doth not expc<3 them as a reward that comes
from God. I fhall expreffe it by Jacob. Jacob
he ferves Laban faithfully^ and God ble£ed
birnfe that hee did grew rkh x hee went not
out of his Compaffe and Sphcare, hee tooke
the wages that was given him , and becaufe
Gods end was to make him rich, God enri-
ched hina by his wages, as a reward of his fer-
vice. The more diligent a man is inhiscalling
the more fincere and upright, the more God
doth blcflehim, and increafe his riches. God
makes men ricb y when as bee gives them riches
-without forrowes, and troubles , when as they
come in witheafc, without expedation and
difquict: Man makes himfelfc rich, when as
there isgreat trouble in getting,keeping, and
enjoying them:when as he ufeth his calling to
get riches, or when as hee ufeth unlawful!
meanes.The method that God ufeth to inrich
men, is this • He fir ft bids us feeke the kingdome
of hcavm, an A. the right eoufnejfe thereof \ and
then aB the fe things [kail bee adminiflreduntous
as wages : we muii looke to our duty, and let
God alone to provide and pay us our wages :
he that takes a flrvant,bids him onely to looke
to his duty, and let him alone to provide him
meate, drinke and-wages. Wfi are all but fer-
vants, GodisourMafter, let us looke to our
duty, and leave the wages to him.
D 2 But
4?
Gcn.jo,^
P-W.I0",22 (
Mat.tf.js.
_J
\
Anfw*
A %{emedy againji CoVetGufneJfe.
But whether may nor a irian rake ca re to get
wealth? Is no: a man to take care for hise-
flate, to increafe it and fi t it {
I anfwer, hec may lawfully t2lcc care of it,
obfrrving the right rules in doing it a A\hich
arethefe.
Firft hce muft not goe out of his compaff:,
but walke within his owne pale : he muft not
ftepoutcf his owne calling into other mens-
and in his owne calling hee muft not trouble
himfelfe with fo muchbufineflfcasmay hin-
der him in his private fervice unto God \ if hee
doth fill himfelfe with too much bufinefTein
his owne calling, or ftep into other callings,
this is finfull and inordinate. Ifamanin his
owne calling, fill himfelfe with fo much bufi
neffe that hee cannot intend the things of fil-
uation, that hee is io much tired with them
that he hath no fpare time to fearch his owne
heart, and doe the particular duties neccfTary
to falvation^hethcnfailesinthis, aifd finnes
in his calling.
Secondly, his endmuftnotbeami{Te,hee
muftnotaimeat riches. Abr&h&m waspcore
and fo was Ucob^ yet God made them rich
and mighty : they were diligent in their cal*
Iings,and 6Wbrought in wealth<£W calls not
a mantotruft in himfelfe 3 to make riches his
aime and end, to feck exceffe,fuperfluitie,and
aboundance^tolivedelicioufly, to fatisfiehis
lufts and pleafures 5 Oar aime muft bee
Gods
A Remed y againft QfVetmfneffe}
Gods glory and the publiquc good , and
then GOD will caft riches upon us as our
wages.
Thirdly, let it bearightcare,aRd aotan in-
ordinate care : There is an inordinate care
j which chotkes tht W*rA • yec may know whe-
ther yourcare be fuch a care or nor, by thefe
three fignes.
Firft,ifyc be troubled in the bufinefic you
goe about, which trouble confiftcth either in
defire, f earc, or gricfc : when as cither we de- 1
iircfucha blcffing exceedingly, orfcarcthat
wtftull not have ic$ or grieve much for the
logeofic
Secondly, when as wee feare that wee ihall
not bring our eaterprifes to § affe,or attaine to
riiat which we defire.
Thirdly, when as we are troubled at ir, if
it bee not accomplifhcd, and grieve when at
wee fore-fee any thing that may prevent it :
Care being aright, fets head and hand a
worke, but the affe&ions arccalmc and right,
there is no tumult or turbulency in then, the
iffue of all being left to God.
But when is a man a covetous man ?
I anfwer 5 that then a man is a eoycrous man,
wheahchathdefircsari{ingwithinhim,which
arc contrary to the former rulcs,and he rcfifts
them notiorelferefiftsthera fo wcakelyand
feebly 3 that he gets naground of them : iiee
fees no reafon why bee fliould rcfift there ,
D 3 and
45
I.
dmfw.
/~<t
4.6 A Remedy againji CoVetoufneJfe.
i.
Mat. i ;.i2
2.
and therefore gives way unto them. A man is
nor a covetous man* nor yet an ambitious
man, which hath covetous and ambitious
thoughts * for thefe the holieft men have 5 but
hee that hath fuch thoughts, and drives not at
allagainft them, orelfe drives but weakely,
hee is a covetous or ambitious man. A godly
man may have thefe thoughts and defires,but
heftrivesftrongly againft them, getsgrc:
of them,and gives them a deaths wound : but
the covetous man he yeelds unto them, the
godly man he gets the victory over them.
Now this Covetoufnefle is evill in its felfe,
and therefore it muft be mortified .For fir ft of
ail, it is idolatry , and Spirit tall Adulter ie;
and then it is a bitter root having many ftalkes
onit: hethstdothsny thing to h©ld corre-
fpondency with it, hee that doth belong unto
it^ to him it is the root of ail evil!. Luke 16.
Itkeepesamanfrom falvation, \z cbexkes the
good feed of the Wordfowwe in mens hcarts.Se-
condly, it muft be mortified:for the vanity of
the object is not worth the feeking: therefore,
Luke 1 6. ?. Earthly treafureis fet downeina
comparifon with the true treafure 5 and exprei-
fed in thefe fourecircumftanccs.
Firft, it is called, the TA&mmon ofunrighte-
oufneffe and wicked riches , becaufe it makes
men wicked; it being oppofed to fpirinnll
bleffings, which arebefh
Secondly, // islcajl y becaufe it doth leaft
good, j
A Remedy againfi QoVetoufneffe. a y
good, preferves us not from evill , doth the
fouienogood.
Thirdly^ In is but fa/fe treafure i it hath but
the fhadow of the true, it fhines as if it were
true, but yet it is falfe and counterfeit.
Laftly>itis notour wnejt is anothers mans;
Riches are the goods ot others , not our
owm^Luke 16,12.2nd Luke 10.4141. There
are foure attributes given to riches. Firft,7^
are many things and require much labour 5 Mar-
tha wa$ troubled about many things. Secondly,
they are uftnecefTary , one thing is necejfaryA
Thirdly, they mU bee taken may from vsA
Fourthly, they are not the befi : and therefore
our defire after them fhould be mortified.
From hence therefore be exhorted to mor-
tifie this earthly member, Covetoufnefle^ which
is Idolatry • a finne to which all men are fub-
je&. Young men though they want experi-
ence of Riches, are notwithftanding fubjed
ro this vice -, but old men are moft fubje<ft to
it, though they have leaft caufe and reafon for
ir. Prof (Tors of Religion are fubjeft to it,ma-
ny times it growes up with the Corne and
1 choakes it • therefore ufc effcdtuall meanes to
root it out of your hearts.
Fir ft of all, pray to God, not to incline your
hearts to Cevetoufneffejtis impoffible for man,
but eaficfor God to doe it.
Secondly, be humbled for finne : wee are
fo covetous and defirous of money 3 becaufe
D 4 wee
rfe.
1.
Pfal. 119.3^
■
48 A Ifymedy againjl CoVetoufneJfe.
\*cc arc never humbled for ffnnc , fo much
as wcc fhould bee $ and this is the reafon why
many would rather kcChriftgoe than their
wealth and riches.
Thirdly, ufcthem to better purpofe than
formerly yec have done; make friends with
them, find fomc thing bet ter thai them co fee
your hearts upon i except yce have a better
trcafureirce wiH not vilifie and depart with
thefe. Labour therefore for true Gtilineffi
With content) which kgreMtg&ine^h Tim.
6. 6. This mil heale the malady, and
take awiy the falfc pretence of
gathering, having, and af-
fcfting riches.
• *
FI^JS,
- ■ ■ i i ■■■— H- I ...U i -miBi
AN
ELEGANT
AND LIVELY
DESCRIPTION OF
Jf ^Spiritual! Life and £***
#e^ Death. ^*"<~
P E LIFE RED
In divers Sermons in Lincolnes-lnne,
November the 9}^ m . dc xxi 1 1 .
vponutu, 5.25.
BY
Z ^P. then Batchellor of Divinitie, and
Chaplaine ia Ordinarie to the Prince his
Hightejpt.
Ignatius Epiftola 1 5-ad Romanos.
Mors eft vita fine QhriJlo>
LONDON,
Printed by Thomas Cetes for Michael Spirkt> at the
blue Bible in Grune-Artttr .
1 6 j 2,
*i
Elegant and lively defcripticn^
of Spiritual! De at Hand Life*
' Iohn 5,25,
Verily fuerily, J fay untoyoujhat the houre
is camming and now is, when the dead
Jhattbeare theVoyce of the Sonne of God,
and thy that hear efl? all live.
HE Oceafion of thefe
words was this':. when as
Chrift bad affirmed to the
Iewes^ that God was his Fa-
ther > and the levoes went a-
fottt to kilkimfir //,ve.i 8.
He proves what he had
faid by this argument : He that is able to give
life ta the dead is God, or the Sonne of God;
But I am able to give life to the dcad^ (The
•ho fire is cemming and novo is^ when the dead fhali
weare the v&yce of the Sonne of God, andihofe
that heare it fjall/ive^J Therefore I am the
Sonne of God. In briefe. thefe words fiiew
rifts Divinity by the effects of it.,, that he
can quicken the dead. In '
Si-
lt
jfn Elegant and lively Defcriptm,
2.
3-
In thefe words we may confider chefe parts.
Firft, the fttbje& on whkh Chrift doth ex-
erdfe hisDivinitie ; and that is, on dead men*
The deddjhaHhedre the wytt 0ft he Strive ofGed. %
Affd fhd live. Secondly, the inftrumcut by
which he doth it,and that is,h hi* fftr^which
is not meant onely the bare preaching and
hearing of the Word ; but fuch an inward,
commanding,powerfui!,operauve word, that
makes men doe <hat which is commanded
them: Such a word was fpoken to Lazarm be- !
ing dead, La^arm cpme forth h and he did it.
T his word command* men, and makes them
to obey it.
Thirdly, the timewheo he will cxercifc his
divinity $ the hture is commlng^ and mow is \ that
is^the cimciliali come when as it fliall bee a*
bundantly revealed, the fruit of the Gofpcll
rtiall appeare more plentifully and fully here-
after^, but yet it is now beginning to appeare 4
there is now fome fmall fruit ont. Laftly ,it is
affirmed with an afleveraticnoroath- Verify
Verify I fay untojtM : And thefe are tie parts of
this Text.
Out of thefe words I purpofe to &ew you
thefe three things.
Firft, What the eft ate of all me* u out ef
Cbrifi.
Secondly, what we gainebj Ckrift.
Thirdly, what we mujt dee fir chrijt.
Firft, we will (hew you what your ftateis
out
of Spirituall Death and Life.
51
out of Chtift, for this will make you to prize
him more. And the point for this is,
that every mtn out of Chrift is in a ft ate of
death ,<* dead wan : that is. All men however
they are borne living, yet they are ftill dead
men: without the living Spirit the root is
dead. Hence are thefc places of Scripture,
Gen.z.ij. The day that t km cat eft thereof thou
(halt die the death. Mat. 8. i i.Let the dead bury
their dead. Ephef. 2,1. Ton hath he quickened ,
who were dead in trefpajjes and finnes \Eph f. 5,14.
A wake tbm tbatjleepeft^ ft and up from the dead>
andchrift (hill give thee light* The meaning
is, that all men arc fpiricualiy dead* This will
be of fome moment, to fhew you that you are
dead without Chrift. Yee accoum it agaftly
fight to fee many dead men lie together,it af-
fe&s you much: but to fee a multitude of dead
m?n walke and fiand before us, that affe&s us
not.The naturall death isbut a picture or fha-
dow of death,but this fpirituall death>is death
indeed: As it isfaid fpiritual'y of Chriftsfiefii,
lob. 6. 5 5 \T bat it is meate indeed.Now that you
may know what this death is,I will fliew you,
Firft of all, what this death is.
Secondly, how many kinds of this death
there are.
Thirdly, the fymptomes and fignes of this
Jcath.
Fourthly, the degrees of this death.
For the firft 3 what this death is 5 it confifts
in
Doff.u
I.
2.
3-
What this fpi-
ritaali death is
I.
1.1 it '> ' "
ca, >An Elegant and lively Defcription,
\
Rom.7«ifr.
I.
in two things. Fir ft, in death there is a priva-
tion of life: then a man is dead, when as the
foule is feparated from the body .- fo a man
is fpiritually dead, when as the foule is fepara-
ted from the quickning fpirit of Grace, and
righteoufnefle : This is all our cafes,/* *« there
dvcels nogood^ there is ho Spirit of life within
us : the Soule is fo out of order, that the fpi-
rit is weary of it and forfakes it. When the
body growes diftempcred and unfit for the
Soule to ufe , t hen the Soule leaves it. Even
as when theinftrument is quiteoutofrune 3 a
man layes it afide; whiles it is in tunc he plaies
on it : So a man dwels in a houfe as long as it
is habitable and fit to dwell in,bu t when it be-
comes unhabitable he departs: fo, as long as
the body is a fit organ for the foule, it fceepes
it; when it becomes unfit, it leaves it. Even
f@ the holy Ghoft lives in the foule of man,
as long as it is in good temper, bur being di-
ftempered by finRe, the holy Ghoft removes.
You may fee it inJdam ; as foone as hee did
eate ©f the fprbidden fruite, the holy Ghoft
left him,and he loft his Originall righteounes.
Secondly^n this death as there is a privation,
fo there is alfb a pofitiveevill quality wrought
in the foule, whereby it is not one ly void of
goodneffe, but made ill. In the naturall death
when a man dyes , there is another forme
left in the body; {o in this fpirituall
death j there is' an evill habit, left in
the
of Spirhuall Death and Life. c&
tbcfoulesof men: This you may fee Heb % ^ %
14, where the workes you doe before
regeneration, are called. Dead workes :
there would fee a contradi&ion in calling them
dead mrkes y if there were not another pofi-
tiveevill forme in man, befide tbeabfence of
the quickning Spirit, which forme is called
Flejb in the Scriptures,
But it may be obje&ed,that finne is a meere
privation of good,that it is a Non-em • there-
fore flefh cannot bee faid to be an operative
qualitie and forme of finne,.
To this I anfwer, that though all finne be a
meere privation, yet it is in an operative fub-
je&, and thence it comes to paffe that finne is
fruicfull in evill works, Afrfor example, take
an Horfe and pne out his eyes, as long as hee
ftands ftill there is no error; bat if he begins to
runne once 3 he runnes amifle, and the longer
heerunnes 3 the further hee is out of the way
wherein he fiiould goe^and all this becaufe he
wants his eyes,which fhould dire£ him: So it
is with finne, though in itsfelfe it be but a
meere privation, yet it is feated in thefoule 3
which is alwayes active: Anima nunqmm otio-
jfa$ The goodnefie that ihould inlightenitis
taken away, a?nd there isapofitiveevill quali-
tie put into ir, that leades us on to evill.
Confider farther, whence this death pro-
ceeds, the originall of it, is the under (hading
& mind of maryvhich \%p'm&vivens^& ulti-
mum
toio.
Obitci.
Anfo.
,An Elegant and lively Vefcription,
mum mortem . That which lives firft and dies
laft. The caufe of life is the uoderftanding in-
lightened to fee the truth ; when the affe&ions
are right, and the underftanding ftraight, then
we livejwhcn it is darkcncd 5 all goes out ofor-
der./^.i.4.fpeakingofChrift,itisfaid, that
in him there was ltfe y and the life was the light of
men-, he w?.s life becaufe hee was light, he did
inlivcn men, becaufe he did ialighten them,
therefore Ephe.^.q. the Apoftle fpeakes thus
to men ; Awake then thatjlecpefi s ft 'and up from
the iea^ and chrift (hail give thee //g£J:becaufe
light is the beginning of fpirituall life. There-
fore it is (aid James I , 1 8. Of his owns will begot
he them, by the word of truth : that is, the word
re&ifies the uoderftanding and opinion,
which is the firft thing in this fpirituall birth:
and Ephe 4. 2 2. 2 4 . Put effthe old man which is
corrupt, according to the deceit full lufts thereof 5
and put on the new man, which after God is crea -
tedin holinejfe, and perfect rtghteou/neffe. The
old man is corrupt according to the deceitfull
lufts -.that which is here called deceitfull Iufts,
&c. in the Originall, fignifies, lufts proceeding
from error ^ and bcliaeffe proceeding from truth ;
Luft proceeds from error , in miftaking
things j for luft is nothing elfe but affection
raifplaced 5 proceeding from error :and that
holineffe in which God delighteth, in which
bislmageconfifts, comes from truth. When
Adam was alive, hee judged aright, becaufe
then
of Spmtuall Death and L ife.
57
then the wheclcs and affe$ions of his foule )
were right: Being dead byreafonof his fall,
he loft his fight, hee law no beauty in
the wayes of God 5 and this is the cafe of all
unregenerate men : but when the Spirit refii-
fies the judgement and convinceth men of
finne and righteoufneffe, then they beginneto
1 revive. To be dead is to have the uoderftan-
ding darfcned, the judgement erronious : to be
! alive is tohavetheunderftandinginlightened,
1 and the judgement re&ified - And thus much
for the firft, what this death is.
We come now to the kindes of this death j
which are three.
Firft, there is a death of guiltinefle • one that
is guiltie of any offence that is death by the
Law , is faid to be but a dead man. So every
one by nature is a dead man, bound over to
death though he be net executed.
Secondly, there is a death in finnc that is
oppofite tothe lifeof fan&ification, Ephc.2.1.
Yen hath he qmckned> who were dead in trefpajjes
and finnts'.zxA there is a death for finne that is
contrary to the lifeof Glory.
• Thirdly 5 there is a death that is oppofite to
the life of joy :in hell there is a life, man is not
quire extioguKhed^butyet men in hell are faid
to be dead, becaufe they have no joy. This
death confifts in the feparating of God from
the foule 5 when God is feparated from the
foule 5 then man dies this death of forrow.
E God
The fcindescf
Spiritual!
death,
I.
2.
An Elegant and lively Tkfcription,
Mat,* 7, 4.6.
Thefymp-
to roes cf Spi-
ritual! death.
I Cor.r-l4«
Obiett.
God joynes hinaTelfc to the foules of good and .
bad 1 to thofe that are not fanftified^ he joynes
himfelfe in a common wanner, and thence it J
is, they have common joy 5 commonconiforr, !
common ci vility;to the godly he joynes him- i
felfein an extraordinary manner 3 by which |
they have extraordinary joy .-now when God
is feparaced from the fou!e 5 then comesa per-
fe&deathjfeeit in the reparation of God from
Chrifts hurnanity.God withdrawing himfelfe
from him but for a tina?,he crieth our,^) God
myGoi^ why baft thou firfikin mec\ AsG'jd
withdrawes himfelfe more or !effe 5 fo is our
joy, our forrow more or leflfc. Thus much
for the kinds of this death.
Wee proceed now to the Symptomes or'
fignes of this death, and they are fotire.
The firft is this- men are faid to bee dead
when they under ftand nothing, when as there ;
isnoreaion exfbntin therr^when they fee no '
more than dead men. The life is nought elfe
but thefoule acted: then a man is faid to live
when the underftanding part is aited.So man
is fpirirually dead when as his underftanding
I is darkened, when as hee fees or underftancft
nothing of Gods wayes, becaatethey arejpiri-
tudl) and he earaaH*
But it maybeeobjefled : men under/land
things belonging to faith and repentance,
carnail men not yet fan£ti5ed have fotns un-
derftanding of their,
I anfwer.
of Spirit uall Death and Life.
I anfwer,that they may underftand the ma-
terials belonging to godlincffe as well as o-
thers^ but yet they relifli them nor, they fee
them not with a fpirituall eye.TVM.i^. They
Art. to every good rvorke reprobate ^ they cannot
judge aright of any good workes, as to like,
approve and love them * to fee a beauty in
them as they are good-: Rom.S.j. thewifdome
oft he flefh is enmitie with God^ for it is mtfub
iefi to the Law of God^ the Greeke word is
jftfearifni . the meaning is nor that they un-
derftand it not, but they like it not, they relifti
it not, they raft. it not ^they thinke of Gods
wayes,that they are but folly,i Cor.2.14. They
are at enmity with them J hey count them drofje.
The fecondfymptorne of death is, want of
motion : where there is no motion, there is
death. All men naturally want this motion,
they cannot judge or doe any good thing by
nature : they may doe the opus operatutn, but
they cannot doe it in an holy manner 5 their
prayers, their hearing, receiving of the Sacra-
ment, and the like, are dead workes without
faith the principal! of life, how ever they may
be faire in other mens eyes.
The third figneofanaturall death,isfence-
lefncflfcjfo men are fpiritually dead,when they
are not affe<3ed with Gods judgements, when
they have hard hearts which cannot repent , Rom.
2.5. when they have hearts 4s hwdasa pne^
E^ek.$6> 27. or when they are affe&ed with j
E 2 them
59
Anfw.
6o An Elegdht and lively DcJ cription,
*
POLlIo.?.
Ohitti*
A*fv<
Prov. 11.12.
2. Pet«2.22,
4-
The degree*
of Spiritual!
death.
I.
them onelyasnattsrall men apprehend evills
oot from a quickning Spiric^but from a felfe-
lovc.
Laftly, in natural! death, there is a lefle of
that vigor, that beauty in the face and counte-
nance, which is in living men : So in men that
are fpiritually dead,thef e is no beauty, no vi-
gor, they have death in their faces : they may
have painted beauty ,which may be like the li-
ring, fas he faid i fiHamputavi ejje vcrum^ &
verumfuuvi ejftpilium :) they may be much
alike, yet they haue not that livelineflfe and
beauty as living men have , Gods beauty (the
beauty cfholmeffe) is not found in them.
But it may bee objected, they have many
excellencies in them, they know much, they]
excel! in morall vertues..
I anfwer, they may have excellencies, as a
dead man may have Icwelsand chaincs about
hira,yet they are deadrthey have them,but yet
they arc as lends ofgoli in ASmvesfooute^hcy
arc as £jrf*^thcir good things make them not
men 5 they arc beaurifull,yer they are but dead
men; as thccvill workesofgood men make
them not bad men,- fo the good workes of
evill men,, make them nor good. Thus much
for the figncs of this Death,
We come now to the degrees of this death,
in all thefe deathes there are degrees « Fir ft in
the death of guilt , if you have had more
meanes,the guilt is greater, if you make no
ufe
of Spirltmll Death and Life.
ufc of them. The Gentiles they fhalltnety be con-
demnedfor breaking the Law of nature , becaufe
they knew no other Law 5 7 he Iewes they (hall
be condemned for finning againft the Law ef na-
ture, and (be Law of Me fts t they had a double
Law, and fhail be condemned for the breach
ofjj^ Chriftians baving a treble Law , the
Go{pelI,rhe Law of nature, the morrall Law,
fhaS be condemned for dl three, 5 and among all
Chriftians, fuch as have had more meanes,
and better education, the greater (hall their
punifbmentbe.
Secondly, in the death ©ppofite to the life
of fan&ification, there are degrees. Now yee
rauft know that there are no degrees in the
privative part of death, btit they arc onely in
the pofitive. The lowed ftep in this fecond
death is to have enmity to the wayes ofQod y be-
ing fighters againft Qod % and enemies to the
Saints 5 this is the loweft ftep. The fecond de-
gree is, when as men arc not foaftivcthat
way, but yet are dead in f leaf ares, ambition 3
covetoufntffe, and the like. There is a gene-
ration of men which trouble not themfclves
to oppofe God and the Saints, but give them-
felves to plea fu res, and like thofe WiJowes,
I Tim.y6. are dead in pie 'a fm -es,n hue they are
dive. The laft ftep in this deatb,b the death of
Civility. Civill men come nearer the Saints
of God than others, they conie within a ftep
or two ot heaven,and yet are fhut outj they ate
£ 3 not
61
Rotn.2.i2<
It
2.
K.om.r.$o«
Hcb i©,29»
Aary.39.
I Tim f ,tf«
Mar.i2.34,
6x
m>
An Elegant and lively Defcription,
Rom»I4.I7*
Obie8.
Anfa.
I.
2.
notfarre from them the ksngdome of tiemcn^ as
Chrift faid to the foungman^ yet they mifle
of it as well as others.
Thirdly, for the death that is oppofiteto
the life of joy, the degrees of it arc more fen-
fible : Some have legal! terrors, the begin-
nings of cternall death; others have/*4i?^
conscience ^ and to j in the holy Ghofl^ the begin-
ning of eternall life. And thus much for the
degrees of thefe deaths.
Now hearing that all are dead in trefpaffes
and firmes, y ee may objed • If wee bee dead,
why doe you preach unto us ? If we be dead 5
we under ftand not, wee move not, we are not
capable of what you fay.
To this I anfwer, Firft, there is a great dif-
ference bet weene this fpirituall death^and na-
turall death.
For firfr 3 thofe who are naturally dead, un-
der ftand nothing at all: but in thofe who are
fpiritually dead, there is a life of undeman-
ding, by which they themfelves may know
that they are dead 5 men who arc naturally
dead , cannot know they arc dead.
Secondly, thofe who are fpiritually dead,
may under ftand the wayesof life: though they
reliflvthcra nor, yet they may heare and re-
ceive them, which thofe who are naturally
dead cannot doe.
Thirdly, thofe who arc fpiritually dead,
may come to the meanes, to the poole in
• which
of Spirituall Death and Life.
which the Spirit breathes the breath of life 3
whereas naturally dead men cannot come to
the meanes of life„>
Secondly 1 aefwer, that though yee are
dead, yet hearing may breed life, the word
can doc it. There was an end why Chrift
fpakc to L&ztLYus^ that was dead, Lazarm ctme
/Sr^becaufe his word wrought life 5 there-
fore though ycc are dead, yet becaufe the
word can worke life in you, our preaching is
notinvaine-
Laftly, this death is a voluntary death.Men
who are naturally dead cannot put life into
themfelves $ no more can t hofe who arc fpiri-
tually dead when they have made themfelves
dead. Men die this death in a free manner j
I cannot better cxprefle it,than by this fiaaili-
tude. A man that is about to commit the
a& of murther or trcafon,his friends perfwade
him not to doe it, for if hee doth, hec is but a
dead man 5 yet notwithftanding he will do it;
we fay of fuch a one that hec is a dead man
willingly. So wee tell men, if they doe thus
and thus, that they goe downe to the Cham-
bers of death, yet they will doe it. Hence is
that Ezek. 1 8.3 .1. whywiUyedie^ Oyehoufe of
Ifntete implying that this fpirituall death
in finne,is a voluntary death.
But ye will obje&, men arc not quite dead,,
there are fome reliques of Gods Image ftill
left in them 5 how arc they then dead/
E 4 To
sJ
Anfw.i.
lotMI,f£
Otkfit*
64 An Elegant and lively Defcription.
Anfa<
Epijcf«4»24'
Qhhtt.
X*
%k
To this I anfwer, that there is a double
Image of God $ firft a natural! , (landing in
the naturall frame of the foule,as co be immor-
tall, immaterial^ Sothereis underftandirg,
will and reafoa, and fome fparkes of hfe left
in us, as the rett^aiodcr of a ftately building
that is ruinated: but yet there are no fparkes
of the living Image of God left in us,tftcfpi-
riruall Image of God cmftflinginboltnejTt and
true rigbtcoufnejjCy rem&izes not 5 the Papifts
indeed deny ir, but how will th?y anfWer the
rule of the Fathers : that Sxpernatttrdliadona
funtpe&iSt&AvlAtStnaturahaqudffatAy that ftl-
pernaturall gifts arc utterly taken away , no
fparkesof them remaine.
But it will be obje&cd,that though men
by nature have nothing lef r 3 yet there is now
an unherfall ability and grace, an univcrfall
fufficiency given unto them.
To this I anfver, that that which they call
univerfdlgr&ce^ is the fame thing that nature
is, but they put another tearme upon its it is
found in nature, and common tQ2ll wherever
it is, therefore it cannot be grace. For in grace
there is alwayes fomething that is peculiar.
Secondly, if there fhould bee an unsverftli
grace,the Saints would-be no more beholding
to God, than other men ; if God give all alike
ioa!J 5 itfhould not bee God,butthemfelves
that put the difference.
Thirdly, ifchere were that gcncrallfuffici-
CPCV
.
I
of Spirkuall Death and Life;
6 5
4.
ency, ic would takeaway allele&ions there
might then be prefcience, but no cle&ion, no
predeflination to death or life*
Fourthly, if there were a generall grace,
what is the reafon that Paut made it fuch mat-
ter of difficulty to anfwer that quefiion of
eleftion, Rom. p. H Ariptle and other Hea-
then, if every one have fuch a generall fuf-
fickney , Paul would not have made fuch a
fcrupulous anfwer, and hav£ cried cut of the
depth.
Fithly 5 thcrc is no fuch univerfall ability ,be-
caufe that winch U borne offiejlj is fie (h^ and that
which is home of the Spirit is Spirit 5 we are all
home of the flejh, and cannot therefore have
this fpirituall iufficiency.
But yet there are fotne fpirituall gifts in
men.
I anfwer, that we cannot have thefe fpiritu-
all gifts if we are nor borne of the Spirit • that
which u borne ofthefie(h isfteQ) . Not Bdlarmine
hiT.ielh^norany man tlfe will Uy that all are
borne of the Spirit, It is our Saviours ovvne
fpeec^. John 1 <> .2. E very branch in me not bea-
ring fruaejke tu ketb away , and it is cap out, and
withered^ that is, as the branch nut being in
the roof, bringcth forth no fruit, fo men as
long as they are not ingrafted into Chrirt,
bring forth no buis, no fruite at all } they may
hcare the word, but they cannot makeufeoi
it, they cannot doe it without the Spirit, and
that
5-
ObieB.
Anfw.
g 6 ~ jin EUgttti andliVely Vefmption^
\
Obiefi.
Anfw.
ObieB*
Anfw.
is free : it breatheth where it lifltth : compare
lokn 3. 8. the Spirit breatheth where it lifletb^
with John 6. 44. No man can come unto wee un-
le£e the Father draw him, that is,not asa fheepe
is lead with a bough s for Cbrift doth not fay,
no man will come^ but, no man cm come except
the Father draw him 5 compell him as it were
by force, not pcrfwade him by intreatie : that
is,mleffe he changcth, and taketh away his
wolvifh will.
But it will be fcbje&ed, that God drawes
every man.
I anfwer,that the context concludes againft
this. For Chriftdoth bring this in, to (hew
the reafon, why many did not receive his
Do&rine 5 and hee concludes with this, that
men therefore doe not receive it , becaufe
God doth not draw them : None can come unto
me except the Father draw him.
I will anfwer one obje&ion more and fo
conclude : If we are dead, to what end is the
Law given, why are wee commanded to doe
thus and thus, if we be dead c
To this I anfwer, that the Law is given to
this endfofhetvus our weakne£e 5 andto leadem
unto Chrifi : it is not giaen as to fcecpe cxadly,
for that is impoflible : it was impofstbte to keepe
it through the weakneffe oftheflejh^Rom.Z^. the
Law was therefore given that wee might
know our wcaknefTe^not that we /hould keepe
it, but that Chrijis rigbteoufneffe might bee ful*
■• • filled
efSpiritmli Death and Life:
6 7
filled in us by faith \ &1/.3. 24. the Law Utur
fcboelemafted to bring $u to Chrifi, that we might
be mjiified through faith 3 that is the end of the
Law„
But it will be objc&ed : that in as much as
we are commanded to doe things impoflible,
mans nature is deftroyed, for man is a free
creature. Secondly, the command implies an
abfurdity, an impoffibility, to bid a man doe
that which hee cannot doe 5 to bid a man that
is in a deepe WeH, bound hand and foote, to
come outhimfclfe is foolifh 5 yee may blame
him lot falling in, if is abfurd to bid him
come out.
Tothislanfwer, that there is a difference
betweencthe externall binding,and the bonds
wherewith a man is fettered by finne ; There
is an externall impediment, which a man can-
not remove 3 as when he is fettered in the well;
but there is no externall impediment , when
as men are bound in thechaines of fin. When
wee command you to doe thus and thus , all
the bufineffeis with the wil,we rather fay men
will not 3 than they cannot come-There is liber-*
ty when as a man hath eligibtle otnt* tligibile^
when bee hath athisg in his owne choife,
when there is no impediment, when hec may
argue both wayesrlf a man out of the pervert
neffe of his nature doth it not, it is not cora-
pulfory, but free ; a beads adion is not ffcee
oecaufe hee cannot reafon on bothjufes; feat
^lihen
Cbieffo
Anfe,
58 ^ n Elegant and lively Vifrnption^
Vfil.
man when hcc confiders arguments on both
fides, tthtnhee cm fay, doe not doe fucha
thir^but doe fuch a thing; when he can con-
ceive arguments on both fides,hc is free -there
is no fuchexternall impediment in him, as to
bid one in darkenffe, to doe a thing of the
light, or one bound hand and foote in a pit, to
come out ^ fince the chiefc impediment here ,
is in the depraved wils of men^ which God
doth re&ifie and change by hisgrace and Spi-
rit, through the ufc of meanes.
If then every man out of Chriftbeeinan
cftate of death, let every man examine him-
felfe, and confidcr whether he be a dead man
ornG^this is the great querc or queflion in this
mutability and incertaintie of things. Let us
make the life tocomefure; our life is uncer-
tain here • but have we this fpirituall life, are
we living men? then wee are happy : but are
we dead < then he that is not partaker of the
firft rcfurre&ion, (hail not be partaker of the
fecond. It is too late to begin to live,when we
are dying , certainely the time of our naturall
death is a time of fpendiog, not of getting or
inquiring after life : If yec defcrrc this fcarch
while yee are in health, when ye lie on your
deaths bed,when ye fliall fee heaven and hell
immediately picfented unto you, this que-
stion will hold you folicitous, and then you
fliall fee that this fpirituall life, is the life
indeed. The time of this naturall life, is
not)
of Spiritmll Death and Life:
6 9
not long; the candle burncs not long if it
burne out: vet it isoftner blewneout than
burnt out % men oftner fall downe than come
down from the tree of life : this Tabernacle is
often throwae downe before it fals downe,
therefore in this iliort life make your felves
fure of eternall life.
Now there arc two things which hinder
this fearch and inquirie after fpirituall life.
The firft is a falfe opinion ; men thinke
thcmfelves in the wayescf life, being in the
wayes of death ; they thinke there is a greater .
latitude in the Gofpell than there is.
The fecond is,men arc not at Icafurc 5 there
arc millions of bufinefles in their hcads,fo that
they cannot hearken to the whifperings of
confcience$they have nofparetimc to be wife
unto falvation \ It will be mr mfdtme therefore
toconfUer mr end, Deut. 32. 29. To helpe
you therefore in this Quere, whetheryou arc
dead or alive? Confidec firft, if ever you have
beenc dead. Secondly, if ye have beenedcad,
whether yee are made alive.
Firft, I fay, confider whether yee have
beene dead or no ; I raeane, whether fin bath
bcene made alive in you, that you might die,
Rom .7.9. 10 1x904 alive without the Law once ,
but "when the Commandement came^ finne re-
vived, and I died i that is, the Commande-
ment awakens my finnes, and they being a-
alivc I died j finne when it affrights not a
mans
1.
2.
I.
I.
7°
Jn Elegant and lively Vefcriptiori,
Gea.42.21
22*
mans confcicnce, then hce is dead 4 when it
wounds the confcience, then hee is alive-
The Law being brought to the foule by the
Spirit, yeefeethere&itude of the Com man-
dement, and your owne obliquity andcroo-
kedneffe ; then finne is alive and ye die. Peter
preaching to the Iewes, Atts 2. recites to
them their fume in crucifying the Lord
of glory, which finne was made alive, and
pricked them at their hearts. Sinne was dead
in David,ti\l Nathan and the Law cam? unto
him, afterward hee lived and was humbled .
Luke 5. Peter feeing drifts Divinitie by the
draught of Fifhes, cries out, Depart from mee
Lord, for I am afinfrilmw • hee had finnes in
him before, but they were dead 5 then they
were made alive. />**/, hee had finnes that
were dead in him, but when the outward
light ( which was but a tipe of his light with-
in ) did fliine about him, then he dies, and his
finnes were made alive. So l$fephs brethren
had finnes, but they were not made alive till
they were put inprifon^then their finne in felling
their br$tber lofeph lived^ and they died. Hath
finne everbeene alive in you by the com-
mandement to (lay you ? that is, hath it bred
fuch an apprehenfion in you,as of death;(not a
figh or two for a day , that is no fljying of you,
but ye mutt apprehend finne as death, as one
that is to bee executed forthwith apprehends
death, fo muft you apprehend finne) then
it
J
of Spiritual! Death and Life:
Jl
1 G©r.5.J7.
it is a tigne, that there is life within you.
Secondly, are yee made alive againe i Is
there &ch a change in you as if yee were other
creatures,as if yee lived an other life ? Where
this life isjit works an alteration and a change,
gives us another being, makes us to bee no
more the fame men j Who ever is in chriftjs a
new creature , it works a generall change from
death to life 5 it makes all our actions to bee
vigorous, like the anions of living men, Olz
things pajji awaj, aS things become new , it
makes men lead a new life: If old acquaintance
and lufts would draw us away, we anfwer
that we are dead,that we live no moe to thefe,
that now we have not our owne wills : chrift
I roes in m and wcrkes in m^ Gnl.z.2o. It is not
I that livejbat Chrift lives in we. The fame mind
will bee in us that W& in chriji lefus, Phtt 2.5.
Now ifyedenretoknow whether Chrift live
in you or no, or whether you are in an eftate
of deatfyyou rauft fee whether you have thefe
two things which are in every one in whom
Chrift livetfajfirft fee whether you live to him:
He died that roe firm Id not live to our felve^ but
\to him alone. In moral] things the end and prin-
ciple are all one. Before Chrift lived in you,
all you did was from your felves,ye were your
owne principle and end : but Chrift living in
you, there is another end 1 ye eye Chrift, ye
looke to him, all that ye dae is done in iTnceri-
tie, it is done for him and from him.
But
2 Cor, 5,1.5.
Qgeft.
Jnjip*
j(n Elegant and lively Vefcription^
But how can Chrift be the end of our cal-
lings, eating, drinking, and recreations ?
I anfwer,that of every a&ion Chrift muft be
the end, yee muft doc as a man in a journey 5
though every ftep he trcades he thinkes not of
his journeiesend , yet the generall airae of
every ftep muft be for that end, and that cau-
feth every ftep : fo in all yce doc, the generall
end muft be Chrift.
Secondly, if Chrift live in you, your hearts
cleave to him, as to the Principle of life , as
the child to the dug^or the element to its natu-
rall place. What ever our life is, we cleave to
it;Some place their life in their credit ? take a-
way it, and they die : others in riches 5 take a-
way them,and they perith. What ever is your
god,if it be taken away,yoaperifh. Therefore
lohn, 6.6$. When Chr'tjl demanded of the twelve^
whether they would Ukewife goe away . Peter
makes this anfwer^ Lord y whither Jhall we goe}
thou bafithe words of et email life.
Thirdly, ye may know ,wnat life ye liue,by
the food that feedes it .Oy 1c feeds the Lampe,
fuel the fire .If your life be fed with the duties
of obedience, then yee live, if yt keepe my
Commnndements , yee/iall live in them , faith
Chrift: youfhalllivein them as in your pro-
per element, as the Fifli in the water; every
motion out of it, is to death. There are two
< forts of men to whom this trial! doth be-
long.
The
ofSpirituall Death and Life.
The firii arc thofe 4 tt£» have a name they live
and yet are dead, like the Church of Sardis,
The fecond to whom this bclongeth, are
thofe who are dead indeed.
The firft of theft, are like the Angels that
take bodies, and doe afHons; they are not
truly living men, though they ap.jeare to b .
Now the fignes that Charafteiife thefe dead
men from thofc that arc truly living, are five,
taken from the fignes of the fained life, in the
Spirits that have bodies buronely m appea-
rance whereby they are diftinguiQjcd from
bodies that truly live.
Firft, Angels that take affurncd bodie^eate
and drinke,and are not nouuihe)^ the Angels
that came to Lot, and Abrab*m y ^n had created
bodies. SothefcJeadme.idoealItlK« actions
that living men doej they heare, t ; ;n pray,
they readc, but they tarne it cot into flefh and
bloud.becaufc there isnolifeintheroithey are
not the ftronger for hvaung,or any thing they
doe; thfy thrive not, as thofe that have the
Boulimia, they cate and drinke yet they grow
not,b?caufe there is an Atrophy in then' bo-
dies We presch to men,yet they are the fame
this yeare as tBey were the laft : they have a
name to hveand yet they live not, they turne
mat the meanes to ttcih and nourifhment ;it is
afi*neof a living /nan that he growes. That
which is faid of a go$£ wit, that it makes ufe
F of
7?
>*
2.
In
TJiechara&ers
ofthoftthat
arefDiritually
dud.
74
An Eltgant and lively Defcr^tion^
2.
of every thing, may be faid of grace • it turnes
all the parages of Gods providence imonou-
rifhment- ftormesas well as faire gales ,helpe
a living man to the haven.Affii£lion,profpe-
rity,allput him onandhelpehim forwards.
Take one not having this life, doe whatyee
will hee thrives not ; as an unthrift, put him
to what trade you will, he thrives not, hee is
ftill on the lofing hand 5 fo thefe men, pro I
rity, adverfitie 3 helpe tliem not:put any thing
to a dead man to doe, he doth it not 5 (o thefe
men. the Word and Sacrameoc bclpesthem
not,becaufe they are dead.
Secondly, the motion of the Spirits that
take afiumed bodies, is not from any inward
piincipall, nor from the motion of life with-
in : fo the a&ions of men that are not alive ^are
not from the principles of life, they are not
vitall motions* but as in other anions, the
VVheelesgoeaslongasthe fpringisup that
moves them .' fo the atiions of men that are
dead, as long as the fprings are up and the in-
fluence continues,they move. When they are j
fickcand apprehend death, then they will doe I
many things-hut thefe being gone their good-
neffeis ended: vvhilft they deepcly appre-
hend fome accident, they will be good, that
being gone and forgotten, their goodneffe
ends • Many whiles they have good acquain-
tance, and are in good cornpany>wi!l be good,
but when they arc gorA ; their goodneiie cea-
fcth.
of Spirituall Death and Life.
75
feth. Thefe men have golden outfides, they
fecme to have the Kings ftampe upon their
a&ions, ycc they are but counterfeit • they, pay
God in counterfeit coine,nut in currant mony^
their actions have z forme of religion^ut yet the
power is wanting • all they doe is out a meere
formality; their Prayers, their Sabbath kee-
ping are but in fhe w 5 thofe anions and duties
that have mod power and life in them, they
doe leaft of all relifh, they taft them not, be-
caufe they have no life in them. In general],
alltheadions that men wanting life doe, they
are but dead workes, they may bee deceived
with them for a time, but when death comes,
they fliall finde them to be but dead. Remigius
a Judge of Lortigne tell, this ftory, that the
diveli in thofe parts did ufc tog | ive money to
WitcheSjWhich did appeare to be good coine,
feemed to be currant money at fir ft$ but being
laid up a whikyt then appeared to be nothing
but dried leaves: fo the diveli deceives men
now, he makes them to doe outward anions,
which have a fairc (hew, but when they need
them, they then appeare as they are, to be no-
thing but dead leaves, becaufe the principle
of life is wanting.
A third propertie of aflumed bodies is this,
that they arc taken up oncly for a time, and
then are laid downcagainc, as the Spirits
that take then lifted: fo in thefe men which
feeme to live, there is an incon&ancy and rau-
F 2 tability
%T
mvj.f,
J
y d An EUgant and lively Defer* ft ion,
iudcil.
Hofea 6,4.9
2lttdej2
tability in their lives, they lay downc their re-
ligion as occafion ferves. If chac they did
was done in refpeii to God , ir would bee al-
wayes the fame,thcir company and occasions
would not alter ic 5 bur becaufeithnotdonc
inrefpe^to God, therefore as their compa-
ny and occafions are mutable, fo is their re-
ligion. They are & inconttam as clouds with$ut
rAtnejhtttrc quickly ft*Uered\ like wandring
Stars, or like the txornmg dew , rhat is foone
dried up. The Saints have an incqualirie in
their liver, yef they never die againe- they
may be Scblyjutt thtfe men arettvtce deader ees
plucked up by the reotcsj hat never grow againe;
The Saints may bee as fheepe foylcd with a
fall, but they can never become Wolves a-
gaiae, but thefe men they rurne Wolves a-
gaine, fo did Pharoah and Saul. The Saints
have their Turbida wservaUa ,their ebbing and
flowing, their full and their waine - y but yet all
thefc cloudings doe but obfeure their graces
not cxtmguHh them : the darkeneffc of the
night extif guifheth not the light of the Stars,
but covers it • fo doe thefe cloudings but only
cover the graces of the Saints. All the good-
n< ffj of or be* men that feeme to live, art but
Luc/da intervlU^ they are good but by fits,
when as tfcofe that live are bad but by fits,
Nulla n fiftumeft diutnrnum, their goodnes is
bur counterfeit, therefore it lads not, it holds
not out.
Another
of SpirituaH Death and Life.
77
Another diftinguifher of thefe walking
Ghofts from living, is this : the anions they
doe,tbcy doe them not as living men do,they
make apparitions onely and vanifh. Thofr
men that have nothing but civilky,it quickly
vaniiheth, they are like the Church of Sardis y
Reve. 3.1. that had a name fhee lived, and yet
was dead 1 their workes are not perfect
throughout,they were but lin(cy-wolfey,they
were not thorow paced in the wayes of God 3
but (huffelj 5 they grafpe at both 5 and compre-
hend neither } they doe many things , but not
all. As the young man that came to Chrift>
Chrift looked on him, and loved him . what di-
ftinguirtied him ? one thing was wanting, his
workes were not perfe&, his heart was fet up-
on his wealth,he would doe any thing elfe, his
heart was not weaned or divorced from it.
Saul had a name to live, but yet "his workes
were not pcrfed, when Samuel came net i then
hec was difcovercd ; that was but his triall,he
would not reft in God. Herod did many things,
yet he was not perfe#, hee would not leave
his inceft 5 fo all that have but a forme of re-
ligion they are Wolves though they have a
fheepifh out fide, they arenotperfed, ye (hall
know them by their workes.
But what vyorkes arc thofe that we cannot
fee them doe?
I anfwer,thcy may be exaft in the firft, yet
faile in the fecondT^Ie, and thofe that pra-
F 3 ftife
Mar.io.2l.
lSam.i).8.
9*10.
Mar,<J,2o.
Quejt.
Anfw.
r-i
y 8 An Elegant and lively Defcr'tption,
I Thcf. I 3.
2.
dlifethc duties of the fecond Table, faile in
the duties of the firft. If men beex.i&inthe
duticsofboth Tables, their nltgionUyureand
uvdejifcd,Iam. i.ij. If they faile in the duties
ofone tabic, to make their religion pure, is to
mend in the other. Thefc civill men wrong
no man, yet they content thdmfelvrs with a
bare formaline ^ this is not pure Religion: we
fay this is pure Religion, if yee bee fervent
in prayer, and contenr not your felves
with formality of Religion without the
power.
Laftiy, thefe walking ghofts, doe but (hew
themfelves to men, they company not with
them 5 yee fee them and heare no more of
them. Ye (hall know living mi n,hy i heir com -
panying and loving of the Saints ; as Jh~< pe
and doves th?y are never out of company ,
and keep- no other company but their
owne. Yeefhall fincje ifl others thefe diffe-
rences.
Firft, either they delight not in all the
Saints ; We mud love all the Sjiors, this par-
ticL' *#, is put i ah Eft files • thefe love
not all tbe Saints.
Secondly, if they bveal! :he Saints, yet
they 1. venoi ii I'y, yeeniuillove
none ycc love the Saints
becaufe they an . . xhafewhoare
not S •, that is, ycclovc'
none with the love pj ^ rrjrhip^aiid i^rimare
fan
:i;ianry
of Spiritual! Death and 1 ife.
79
famiharitie but the Saints ^ yee love mem with J
a love o! pitty , and wc ail faile in this love. I
Thirdly , they doe not love thofe that exccll
in venue. If your hearts be not right, ye dil-
likeall thole that goe beyond you in holineffe,
and pra£Hfc.
Laftly,though they make a (hew, they love
them, yet they doe not fliew the cffe&s of
their loves to them. And thus much for the
helpes anddifcovery of the firft fort of men 3
chat have a name they live , and yet are
dead.
The fecorcdfortofmento whom thisufe
is directed ., are thofe who are quite dead 5 yee
fball know them by thefe markes or Symp-
tomes.
Firft, yee (hall finde coldnefle in them 1 in
death there isnoheate: fo their prayers and
performances are cold, they are dead, wanting
fervency.
But the Saints want heate as well as others,
they alfo are cold.
I anfwcr,though fometimes they want ir,yet
they are quickly made hot againe,.becaufc
there is life in them 5 as Charcole is quickly
kindled, becaufe it hath beencin the fire, fo
the Saints are foooe kindled,brcaufe they had
fire in the before, Others are asgrcene wood,
or rather as matter that is not combuftible,
as the Adamant, that will not bee made hot
with fire 5 Living men, admonitions and the
F 4 fire
3-
The matJces
and f-gnssof
thofe who are
Spiritually
dead.
I.
ObkEl*
Anfw.
8 o An Elegant and I ively Vefcription,
Pfal. 1 15-4*5.
P&UI3S.IS*
15.
fire of good company will heate againe, fo
wil it not the others.
Secondly, ye fhallknow them by their ft if-
neffe and hardncfle. Jt isafignc of death to
be inflexible : Wicked men are as hard a* flint
to Gods commandes, but as fuft as waxc to
that which humors them, Are yee tradable i
Do you delight in your owne wayes, and yet
continue the fame men* kcepe the fatwc com-
pany^ Doe yce abide ftill in the fame place,
or goe on in the fame tra&c* then ye are dead:
In many things you may be tradable, but the
maine is, whether yce are flexible in thofe
things that are connaturall unto you. Thefe
dcale with us as lohaaan did with leremiahjer .
42. Hefaid he would goe downeinto Egypt,
hee would doe any thing, that God Jbould bid
him , whether it were good tr bad faux when lere-
myhad told him andtbe people thatthey muft
not goe dovvne into Egypt, then they fay that
he fpakefalfely, God did not fen <d him withfuch a
nteffagtx If Gods will had futcd with his, hee
would have done what hee would have had
him to doe : your triall is when you muft of-
fer up your ffucke, when you muft part with
thofe things that are moft fwecte unto you.
Thirdly, dead men are fcnceleflTe,like Idols
that the Pfalmift fpeakes of : they have eyes and
fee not, eares and hear e not, meuthes and fp take
not . feet and walke not, they have fences to di-
fcerne, but there is yet an inward eye , they
want]
of Spirituall 'Death and Life.
81
wanr^thcy fee no beauty in the wayes of God 5 /
therefore they thtnfce there is no fuch matter, i
becaufe they have eyes and fee it not, they
luve raouthes and tafte it not, they relifh it
not, they fmell nofweet favour from thegra-
ccs of the Stints, when as the graces of the
Saints have a fweet favour, like an ointment
powredeut, Cant.i.2.So for fee!ing>thcy feele
not.theyarenot fencible of the judgements
or threatnings ; the Law nor the Gofpell
move them not,they have hard and infenfible
hearts ; the more infencible they are, it is a
figoe, they are more dead : the more fencible
wee are of the threatnings or promifes, the
more life is in us.
Laftly,dead men are fpeechleffe -there is
no breath in them , Out of the abundance of the
heart the mouth fpeaketh. The drie and empty
channell drives not the mill^but a full ftreame
fets it onworke. If theheartbeefullof life,
the tongue is full of good fpeeches, Prcv. 10.
7 he mrd$ of the righteous are as fined Ji/ver,bc~
caufe there is a treafure within them . hut the
word* of the wicked are nothing worth, becaufe
their hearts are evill. As it is faid of evill
men, that their tongues are fet on fire of hell - y fo
the tongues of the righteous are let on fire by
heaven, tfay 19 1 8. theyfpeake the language of
Canaan.ln hypocrites there is loquacity as bla-
fmg meteors, and in Saints there is fometimes
an indifpofition by reafon of fomc finnes,
which
Sz ^ n Elegant and lively Dejcription.
Ohkct.
Anfv?.
ObicM.
which make them like to ipringsthat are
dammed up with ftones and mudde. Yet
judge not of thenvby fuch firs , but take them
as tht y are in their ordinary coui fe^the mouth i
fpeaketh out of the abundance ot the heart.
Every man is delighted in fomc genious
operations, in things that are finable to him;
if there beaboundance of iif> 5 aboundance of
grace within a man,he delights to fpeakc of it :
as all men are feverally difpofed,fuch are thei r i
fpeeches. Now allthefe are privative figne s j
of death,l will adde one more that is pofitive. \
Fiftly,lookewhatlifeamanlives,hedrawe s
to him the things that nourifhit, and ex.
pelleth that which hinders if. If a man bee
alive to finne, hedrawes that which is finfull,
bu t holinefife and the nacanes of grace, he ex-
pels as contrary to him: What doth fatisfie
his lufts, that he doth -, he may doe good for a
time, but he is quickly ficke of it.
But I doe much good, I abfhine from much
evili, may fome men fay .
To this I anfwer, that if one member lives,
it is a figne the whole body lives 5 foif one
mortall finne live in you, it is a figne you are
dead. Truth of grace cannot ftand with one
mortall finne unrepented , unfubdued: one
difeafe kils a man as well as an hundred; fo
one living luft kils you : Doth any luft liveaod
reigne in you, it kils you.
But what is it to live and to reigne ?
I anfiver,
of Spirituall Death and Life.
Ianfwer, whe-namancealeth to mainume /
warre with his luft, and refills it not 5 when a /
man layesdownetheweapons, when hefeerh
his lull is naturali to him, and therefore
yeelds uaro it, then it reignes in him. There
is no man that lives the lite of grace, but hee-
hath this propertie, that hee drives againft ail
finne to the uteuft , not in (hew, but in fince-
ritie- he ftrives againlt theoccafionsof finne
though they foile him • hce ftill maintaines
warre againft them, ami fo they live, and
rei^ne not in him.
2 . If every man put of Chrift be in an eftate
of deatb,!et us not deferre repentance, but coe
itwhilft wee may. Repentance (Dak s a dead
man to be a living man: What is it that makes
you deferre repentance < Yeethinkeycecan
change your courfes, and fbrrow wrun you
lift 3 therefore ye deferre it. If men be deadend
repentance puts as it were a new loule into
them, makes them to parte from death to life,
then it is not fo eafic a thing. Suppofe yee had
Ezckhhs naming is it in your power to make
your felves live ? No,it is beyond your power;
God onely can doe it. Every man Ik* be
fore God, as that clod of earth, out of which
ddamwzs made, God muft breathe- liK m:o
him, elfe 4 hee continues dead. God doth not
breathe life into all. He quuktm wb<m hte will.
It is v<»uv wifdome therefore to waite on
n hi> Ordinances: if ye have good mo-
tions
8
dnfw.
Ffil.
Efay$8.i,
Ioh.5f.21,
Ier.3.14.
Efay \7.6<
Phi!. 2.1 $♦
Ger?.5,5,
IeM^j.
^3-
84 Jn Elegant and lively Vefcription,
tions begun in you,preflfe them forwards,they
areoffprings of life. Thinkeferioufly. ami
dead or alive f If dead, why then fay, its not
in my power to quicken me, its onely in God
to doe it, and he doth this but in few, thofe
whom he quickneth arc hut at grafts after the
Vintage, ov as the Olives after the beating 5 how
then ihall I bee in the number? Give your
fdvesnoreft ; know chat it is God thatbrea-
theth,and then depend on him. Make that ufe
of the doctrine of ele<3i©n , with care and
more folicitude to locke to your felves. God
rcorkes both the mil and the deedt of hi* good
pleafure^ worke out therefore your falvation with
fetre and trembling. If repentance bee a
paffage from death to life , if it bee fuch a
change, then labour for to get it. The Spirit
doth not airy ayes /J rive with men^ yee arc not
alwayes the fame, yee will ftickeinthe fand,
grow worfe and wor fe, if yee grow not better
and better. No more power have you to
change your felves, than the Bkckmore hath
to change his skinnejr the Leopard hisfpots 5 the
time willcomc, when you (hall fay as Sfira
did: O how doe Idefire faith, would God
I had but one drop of it 5 and for ought wee
know he had it not.
Thirdly, learne from hence fo judgearight
of naturall men- for all the excellency they
have, yet they are but dead men •, If a man
be dead, wee doe not regard his beauty ; all
excellcn-
of Spirkuall Death and Life*
*5
excellencies in naturall mer>, are but dead. It /
is a hinderance in the wayes of God, to ever- 1
valew outward excellencies, and to defpifef
others that want thefe trappings:let usfay, for
all thefe excdlericies 5 yet he is but a dead roan,
wee know none after the fie jh any were^ 2 Cer.%*
16. Againe for your delight in them, know
that this death differs from naturall death,
for thefe dead men are a&ive, and ready to
corrupt others 5 they have an influence, that
doth dead thofe, who are convcrfant with
them, finne communicates as well as grace.
Nothing fo great a quench- cole, as the com-
pany of bad men : there is an operative vertuc
in them to quench mens zeale, as the drop-
pings of water will quench the fire,thGegh
they cannot wholly extinguifh it being once
kindled.
Fourthly, if all out of Chrift are dead,
learne to judge of the Ordinances of God 3
and the meancsof falvation, let us not un-
dervalue nor over-value them j the Ordinan-
ces cannot bring life of themfelves, no,not the
Word , nor Sacraments ; If y ee arc ficke and
fend for the Minifter, hee cannot quicken
you; the Ordinance is but a creature, and
cannot give life. Ifwefpeaketotheeare,and
Chrift fpeake not to the heart, it is nothing :
Let yc 1 r eyes therforc be fixed on Chrift,bc-
fecch hiiii to put life into you, and pray to
God for a bleffing on the meancs : the Ordi-
nances
rfi+
86 An Elegant and lively Vefcription,
nancesare but dead Trunkcs, as Pens without
Inkc,or Conduit-pipes without water, Learne
then that God doth convey life by the Ordi-
nances, thai they themfelvescannot give life,
therefore doe not over- valew them. Yet know
wichall, that God doth not worke but by his
Ordlaances;thcfpirit breathes not in Taverns
or Play-houfes,butin the Church aifeaiblies.
A5i. 1 0.44. while s Peter woa preaching to Corne-
lius.and hu family 3 the Spir/t feRupon them : fo
the Spirit fell en others by /.tying the Apofties
hands on themfhz ordinances are t he Veh>ct*ium
of the Spirit^givc what is juft to chem, and no
more 5 give them neither too little nor too
much,do not over-value them ,but yet negleft
them not:negle& not the Sacrament^e know
not what ye do when ye negled to receive it,
ye think that ye ate and drink your own damnati*
on y ifye receive it unreverentiy\ Abfeacefrom
it is a finne as wdi as the remifle and negli-
gent receiving of it, Sickneffe and death yee
feare, why then doe you negie£ the Sacra-
ment, why doc you receive it unworthily ?
Whence are thofe Epidemicall difeafes a-
mongft us f thecaufe of them is from hence,
that yee neglcft the Sacrament, that yee
receive it unworthily. 1 C0/.11.3O. For this
caufe many are weake and ficke among you, and
*»4HjJleepe.Con(idet the danger of negle&iog
the Sacramen t y ie that came not to the Paffeover,
rnuft bee cut off from the children of Ifrael% the
fame
tCor.II>29<
Lcvit.25.29.
30.
of Spiritual! Death and Life.
«7
fame Equitie recnaines ftill in the Sacra-
ment 5 the caufe of chat was , becaufehewas
to come up with the reft, to remember the
death of the firft borne of Egypt, and the re-
demption from their bondage, hee being paf-
kd over thereby : It is now the feme finne to
negleft the Sacrament, the Equity ftill re-
maines. Are ye e fo ftrong in faith as yeneed
it not > To beeabfent from the Word , yee
thinke it a finne; fo it is to be abfent from the
Sacrament 5 nothing can excufe you. if a
mafter bid hisfervantd© a thing s and he goes
and is drunken, fo that he cannot doe it, will
it excufe him > If you have made your feives
unfit to receive the Sacrament by commiting
any grofle finnes; the unfitneffe will not ex-
cufe you. If a man hath an occafion to ride a
journey, if he miff? one day, hee will take the
next : fo ye if ye miffe the Sacrament once, b e
fureto take it rhe next time. It is*devided
here,that fo if ye mifTe once, yee may receive
it the next time 5 take heed therefore how yee
jncgleftirt The end of the Sacrament is to
worfhipGod , to fet forth Chriftsdeatb 3 it is
the chiefeft parr of God worfliip . therefore
give it the chiefeft refpe£h Now from hence
fee the ncceffitie of this life of grace : how can
yee come to the Sacrament^ if yee ate dead
artoo ? Labour therefore for this life ofgrace.
And thus much for "the fir ft point, th&tdimm
out of cbrifi Are in a (late of death.
We
# The Sacra-
ment is ad mi-
niftred twice
every Terrtie, s
and fomctime
thrice,
gg jln Elegant and lively Vefcription,
\
We come now to the fecond, which is this.
That all in Chrift^ Art in a ft ate of life. Our
fcope is, to th:w you what you are out of
Chrift, and what benefits ye receive by bci ng
inChiift$ we cannot goe throughout all par-
ticulars, but we will take the greateft, life and
deaths the one thegreaceft good, the other
the greateft evill. All in Chrift are living
tacn^this is the greateft beaefi^becaufe death
is the grcatcft evill: therefore by the rule of
contraries,life muft be the greateft good.Far-
ther, men prize nothing fo much as life 5 this
experience (heweth, and Sathan himfelfe
could tell, that shnne for skinne, and all that a
man hath y he willgivefor his lift Job 2 . 4-Bey ond
experience, God himfette threatens death to
^L*»i, as the greateft evill ; The day that thou
cat eft ofitjtboufhalt die the deathmen ,3,3 .Now
all that live this life arc living men, and have
Z.U things pertaining to life^i Pet. t. 2. they have
all that pertaines to life and godlinejfejhzx. is, 4ll
things neceflary for the nourifliingand che-
rifhing of them, life wereelfe unhappy 5 take
beads and plants, they having all belonging to
their life, are happy, and they are faid to live :
take any naturall life, when as a man hath
food, aud ray mcn r , and recreation, he is faid
to live, A man lives when he hath life, and all
that appertaines nnto it. J will divide this
Do&rine iato two parts, and I will ffiew you
two things ,
Firft,
of Spiritual! Death and Life.
89
Firftj that there is fuch a life as this.
Secondly, what this life is.
Firft, thar there is fuch a life, as this 5 It is
ncedfull to (hew you, that, there is fuch a life,
becaufc it isa hidden life. God hides thefe
fpirituail things,as he hid Ghrift under a car-
penters fame : (o he hides the glorious my Se-
ries of the Sacrament, under the bafc elements
cf Bread andwine^ he hides thewifdome of
God yUnder the feelifhnejje tfpreachingihe hides
thofc t*bom the w fir Id is not worthy ofo under
[heepes Skinnes^nd Geates Skinnes, Heh\ 1 r . yea,
Cot. 3 . 3 ♦ Oar lives are hid with chrift in Gtd.
J But from whom is this life hidden?
I,aniwer, that it is hidden from naturall
men as colours from a blind man ; they arc |
there, and he fees them not*
But with what is it hidden?
I anfwer, that it is hidden : Fir ft 3 with this
naturall life, wee fee it not becaufe wee' have
this life, it is hid, as the Sap in the roote^ or
water in the fpring.
Secondly, it is hidden with a bafeoutfide,
2 .Cor .6 a o . The Saints are aspo$re^ as defpi/ed i
as having nothing ; Chrift had a bafeoutfide
C there was no forme 0r beauty in him that wee
fhoulddefire him : and fo have the Saints being
conformable to him 5 they arc like other men
for their oucfides.
Thirdly,it is hidden with mif reports, thus
Chrift himftlfc was hid'den h he was counted
G a wine*
That there isa
(pirituall life.
Matth.13 5? .
iCor.io.&
II.
1 Cor.i.:i„
Quefi.
Anfw.
Anfvt.
2.
Eay*3.2;
$>o
An EUgant and lively Defcription,
Luke7.34-
Matth.9.34.
EfayS.i*.
QHifl.
Avfw.
Col 3.3.
awine-bibber^ a friend of Publicans and ftnntrs $
one casting out dwelt by Be/zebub: anu there-
fore he became a {tumbling blocke unto many.
The Saints arelikewife mif-reprefcnted* they
are evili fpoken of, they are preferred to
itr'P-s undv rftanding otherwife than they are, |
There are a generation of men, xxutpervtrt \
the firm wayes efGod^ Acl. 13. 10. chat is, they
make them feeme crooked, though they are
ftraight, notwithftanding, they pervert them,
as a crooked, or falfe glaffe, perverts a face
that is beautiful!, reprefenting it in another
fliape • or as a fticke that is ha!fe in the water,
andhalfeout, feemes to be crooked, and yet
is ftraight in it felfe.
But in what is it hidden ?
I anfvver, that it is bidden in chrifl^ as in the
fountaine, as in the heart and foule, as in the
fub/e $ wherein it d wels. Men what ever they
profeffe, beleeve not this, that there is fuch a
life, becaufe it is a hidden life-, what courfe
then (hall wee take to make yon beleeve it ?
The Scriptures you will not deny, yet you
will be as hard to beleeve thctn, as you will be
to beleeve that there is fuch a life 5 Wee will
therefore fay fornething, without the Scrip-
ture s 3 to perfwade you that there is fuch a life
as this.
Firft, there is a life which the foule and fpi-
rits lives; as the Angels they move, atf 3 and
under ftand 5 though they eate not • there
is
of Spiritual! Death and Life.
is therefore a lite, befides this common life.
Secondly^coniider the matter of the foule,
then yee (hall fee, that the foule lives fuch a
life, as Angds doe \ The foules of good men,
leade fuch a life as good Angels doe^the foules
of bad meo,fuch a life as bad Angels. The life
of beafts depends on the compa&ure, arid
Temperature of the fubftance, as the Harmo-
ny doth upon the true extent of every firing.
With the foule of man it is otherwife ; the
foule lives fir ft, and then caufeth the body to
live- it is otherwife in beafts, their foules
and bodies live together. Befides it is cer-
taine, that the foule (hall live, when as the
body is laid afide ; then it lives another life
from the body ; therefore it lives another life
in the body.The higher faculties of the foule,
theVnderftanding and Will, are not placed
or feared in the body, as other faculties are :
the vifive facultie muft have an eye to fec,the
hearing facultie muft have an eare to heare,
and fo the reft of the faculties muft have their
organs ^ but the Vnder (landing hath no fuch
otgan, it onely ufcth thofe things that are
prefented to it by the phanfie . Our fight,
feeling,and hearing peri£b 3 when their organs
perifli 5 but the fupertor faculties of the foule 3
weare not away, but the elder the body is,the
younger they are. The foule lives now iu the
objed, now in the fubje& : it lives in the
things it is occupied about : As the Angels
G 2 are
S>*
2.
9 1 An Elegant and lively Defer if tion,
Pfail.3.20.
3.
are (aid to be,where they worke,hc ciufc they
haue nobodies as we have, to make them tee
locally there : {o the foule i: alfo lives, where
it is occupied 5 as if ic be occupied about hea-
venly things, then wee are faid, teluveoftr
cwver [atria in heaven. Take the undeman-
ding and faculties of reofbn, they fway not
men^but the Ideaes, truthes and opinions
that dwell in the undemanding, Jway men.
There are three lives in man , there is the life
of plants.of beafts or fence 3 and rhilife of rea-
fon. I may adde a fourth, and that is this f pi-
pituall life, which is an higher life of the foulcj
Where there isanevilllife^thereisdeatb^but |
where there is a good life, there is this fpiri- j
tuall life : See it in the effeds, for thefe are j
but (peculations.
Firlt, yee fee by experience, that there is a
generation of men, that live not a common j
life, delight not in vaine p!cafures 3 fporrs and j
honors(thercis no life without feme delights) |
their delights and life is not in outward things j
abroad ; therefore they have a retired and in- 1
ward life at home.
Secondly, there are no Afls, but for fome
end , there are men who make not themfelves
their end, if they did, they might then take
other courfes, going with the flrcanie. If
then they make not themfelves their end,then
they make God their end, rhey live not t$
themfelves, hut to the Lord % 1 . T^fS ■ 8 .
Thirdly,
of Spiritual? Death and Life.
Thirdly, they care not what they lofcto
get advantage to God ; they are content to
be defpifed, contemned, tofuffer Torments ,
imprifinments mi death 5 they are content to
doe that which is the ruine of their lives,
which they would not doe, had they not a
more fpecialllife within them, z.Cor.q. n.
We which live Ate a/irajes given up to death fir
lefus fike 7 that the life al/$ of lefus^ might bee
made watifejl in our mortattflejhi That is, for
this caufc God iuffered his children, to be in
danger, that men might know , that they live
an other life, and have other comforts: this
appearcs by our rcadinefletobecexpofedto
death; all which fhewes, that there are fome
that lcade an other life.
But it will be obje&ed, that the fuperftiti-
ous,andthofeof another religion, will fuffer
death as well as the Saints : and morall phi-
iofophcrs are retired as well as the Saints.-and
thofe who have but common graces, live
this life as well as the Saints : therefore thefc
experiences proue not the point fufficicnt-
l y-
I anfwcr,that it istrue,that fuperftition doth
worke much like Religion, morall verrue
doth many things, like true holineffe 5 and
Common grace , deth much like true grace •
yet it is no good argument to fay, that bo
caufc a dreaming man dreautes that he {ecs^
therefore a living man that doth fee, doth but
G 3 as '
9?
Heb.l1.57,
Obieti.
Anfa.
94
An Bkgant and lively V ejcrif I j
L
ashee : A pi&ure is like a living man, yet it
followes not that a living man isdead,becaufe
the picture is dead $ it is no Argument to fay,
chat becaufe morrall vertuedoth many things
like true holyncfle, therefore true holincfle
doth them not : They may belike in many
things j yet not in all things; thecaufe of all
deceit is,becaufe wc cannot difcerne of things
alike, therefore I will (hew you how thcfe
differ.
Firft, fuperftition makes men fuffer much,
as well as true Religion ^yet they doe it out of
afalfe opinion,the other from faith : the one
doe it being helped by the holy Ghoft, the
other have a fupernatuiall helpe from Sathan
that extendeth nature beyond his fpheare; the
one doth it from grace, the other from delu-
fion : the outward ads are alike., but the in-
ward principles differ.
Secondly,morralIvertueandChriftianho-
lineffe differ in working, the laft is done of a
fudden. A man is made a living man fud-
dainely, though there are fome previous dif-
pofitions, yet the fouleis fuddenly infufed$ af-
ter this manner the Saints pafle from death to
life. Others have their habits by frequent
a£h and education, they are moulded to it by
little and little.
Thirdly ,in morrall men the change is never
generalljthere is no new birth in them ; but in
the Saints, All things are new, 2*0^.5,17,18.
Fourthly,
of Spiritualt Death and Life.
S>?
Fourthly, morallitie doth neverchangc na-
ture, but grace doth : the moft vvilde man in a
country 3 the unlikelieft man of all others, Re-
ligion makes him a Lambe of a Lion, though
it were unprobable.
Fifthly, what did mortall men? they went
by divers wayes, to the fame center ^ them-
felvcs were their end 5 Epicures thought one
way the beft, the Stekks another 5 but the
Saints fceke a happineffe, in denying them-
fe/ves^which helpestoperfe&them.
Lafily, common and true grace, have ma-
ny things alike, yet they differ in this 5 true
grace doth things as a man doth natural! li
ving anions- as a man eates and drinkes
with willingneffe and propenfivenefTe , con-
naturally, and readily , fodoth not the other.
Thofe who have onely common grace,doe all
from refpe&s and by-ends, their holincfle is
but by flafhes and by fits, it continues not 5
they are like violent motions, quickeinthe
beginning, and flower in the end 5 the higher
they goe the weaker they are ; but the moti-
ons and actions of the godly, areasaftone
falling downewards,which moves fafter and
fader, till it falles to the Center, where it
would be.
No w we have done all this, there is not yet
fufficientlaid, to make it fufficientlyappeafe 3
chat there isluchalifeofgrace-, thefeandan
hundred other Arguments and reafons 3 wi!!
G 4 not
■6.
96 An Elegant and lively Ve fetation,
2.
Wfear fpiritu
all life 1$.
not make naturall men belceve,that many men
live other lives than they. But when they fee
the life of holinefle blafe in their eyes, they
fay it is but guilded over, it is but bypocrifie.
Thefe reafons may prepare and coofirrne,biK
they cannot perfwade 5 we mud therefore be-
leevethat there is Dcha life, lohn^ Chrift
treates of this, that there is fuch a life 5 he tets
Nicodemut^ that hee muft live it, and be borne
againe^He wonders at it, how it can be,Chrift
therefore concludes in the is. verfe 1 If I have
told you earthly things and yce beleeve not ^ how
fhaUjree beleeve if I tell you of heavenly things}
that is, it muft be belceved, that there is fuch
a life : fenfe beleeves it not* yet it is cafier to
beleeve it, becaufc it is wrought on earth 5
others things are harder than this to beleeve,
becaufe they are wrought in heaven 5 though
this be wrought on earth, yet it is hard to be-
leeve, and muft be beleeved. And thus much
for the firft part of the do&rine - that there is
fuch a life.
Forthefecond, what this life is- yeemay
know one Contrary by another $ wee have
fhewed already what death that is contrary
to it, is, by which yee may partly perceive,
whatthislifeis- yet wee will give youfomc
I other fignes how to know it. This life is a rc^
' all lifej as rcall as the other , though it con-
fift not in eating and drinking , as the o-
ther doth • it is a life of faith , it is not
fcene,
tf Spiritual! Death and Life:
97
feene,yccitisasrtHllas the common life,as /
willappeare by cornering k with the com-
raon life,
Firft, in this common life of nature there
muft be temper ofbe>dy,difpofition ofinftm-
raents : fo in this life of grace ; there is a
frame of heart, a compoficion of foule, on
which ir doth depend; there arc humors and
ingredients of chis life, and they are the things
y ce know t there is a realitie in this life as well
asinthenaturalllite.
Second Iy, as the oaturall life hath a temper
of body, hath divers mixtures, fo it abhorrs
things that are hurtfull to it,and defires things
that chearifh it : fo in this life of grace, there
in an appetite * thofe that live it, they are car-
ried to the things that helpe thenyhey hunger
after the Word, and that which builds thim
up ; they abhorre finne and luft that would de-
ftroy them.
Thirdly, as io the naturall life, fo in this,
there is a taPce, a palate, that helps this appe-
tite. Rom. 12,2. Be yee changed by the renewing
of your minde^ tkdtyee may prove what is that
gd>d and per feci ^ and acceptable mil of God , that
is, that yec may bee able to difce rne of it, as
the touchftonc difcernes of gold, or the
tafteand palateof meates.
Fourthly, as kuhe ether life there is hunger
andthirft, fo is there in t bis j men who live it
are fenfible of paines, and refix filings, they
are
5,8
Jn Elegant and Ihely Vefcription,
Id*
arefenfible.of finne, judgements and threat-
nings , which others are nor, being hard and
dead.
Fifcly,as the other life is fed with food, To is
this; the food which a man ears is not prefenc-
ly turned into flefh and bloud that nourifheth;
but there is a nutritive facultie,that nourifheth j
and turnes all we eate into nourishment : So
the Saints who live this life have a nutritive fa-
culties they aflimulate, andturneall things to
a good ufe, there isa living and vitall faculty,
in them that fets them forwards, Epbe. 4. 16.
They being knitto chrifl y accordingtotkc ejleSu-
all power, working in every part, increafe, and
edifie themfelves in love.
Laftly, as this common life hath befideo-
ther things thatmaintaine ir, fome other in-
dowments to helpe it out ,-as company, recre-
ation, riches, and the like: ft) hath this fpiri-
tuall life, it hath riches, and friends, it hath its
heritage,company, habitation, {God is our bd-
bztation from everltfling) with the fame reali-
tie, though not with the fame vi(ibility,snd fo
cxpefed to fence as the other. The caufe of
this life is the holy Ghoft^ who is to the foule,as
thefouleisrothebcdys heeis rhe caufe of it:
the end of it 3 is the Lord - &His done to God-, No
other life is fo, this life is of God, through
God. and for God • when you finde fuch a re-
alise in your aft ions tending to God, wher
he is your aime, then ye live this life.
Ii
of Sfirituall Death and Life.
99
If this bee the condition of all that are in t
Chrift,talive and bee quickned, fee what is
expeited from you to whom this talent is
committed; every excellency is a talent, it
muft not lie dead, but bee improved for our
mafters ufe : the finne is great if ye doe it nor •
the neglect being of a greater thing, the finne
is greater. Godfets a proportionable account
On his benefits, and expects a fevere account
from us, if wee ufe them not. Bee exhorted
then to live this life : fome live much in
a (hort time $ fomc never live this life at all ;
one man may live more in one day, than an-
other man in an hundred.* for to live is no-
thing, but tobeftirringand doing. i.Tim. 5.6.
Thofe who live in plea/tires are dead rvhilfi they
live: fo hee that is occupied about riches or
honours, is dead : all that time that men are
occupied about riches and their eftatcs,about
credit, honours, and the like, making them
their end, is a time of death :yee have lived
no longer than yee have aded dutiesof new
obedience. If you fumme up your lives ac-
cording to this computation^ to how fliort a
reckoning will they come ? A wife man
fpeakes more in a few words, tbanafoole
doth in a multitude: one peeceof gold hath
more worthtban a hundred peeces of braffe-
aswc fay of an empty oration, that there is
afloodofwerds, but adrop of matter 5. lb if
you confider your lives, and fee how long yee
have
rfiv
I0O
jln Elegant and lively Vefcription,
EpheCf.XS.
20.
Aft. I J. 3 $«
Aft.I7.II
have lived in death, bungling out your time ;
you will fee that yce have lived but little in a
long time-therfore now be doing fomething;
redeem* the time . bcebufic in doing or recei-
ving good, be ft ill devifing to doe forncthing
for God, and to put it in execution: fpend
your fat and fweernefle for God and man j
weareouCjnotruftout; flame out, notfmo-
therout 5 burne out,beenotbIo<ameout. So
did Cbrift, fo did Mo/es, fo did Paul, making
the Gcfpell to &bound\rom leiufdem te Illyrtctm:
fo did Davtd, the text faith, that heferveibu
time • hee did not idle it out, that is, hee lived
not as his owne matter, but hee did doe all to
God, as to a mafter : All the worthies of the
Church have lived thus : and not onely they,
but poore Chriftians like wife are ft ill doing,
they ferve God and men, they are ufefull,
they are the men that live. Thofe who fpend
their time in fports ,in gaming, in bufineffe, in
ferving wealth and honour, in morall ^ifcour-
fes, in Hiftories, in hearing and telling of
newe$,astheo*/^*/<wdid: thefe are dead
men, they doe not live : As we fay of Trees,
that if they bring not forth fruit, they arc
dead ; fo what ever men doe if they bring not
forth fruit, ifthey glorifie not God, they arc
dead. See what a price is put into your hands,
fee what ycc have done, and mend whiles yee
may; beftow not your price amifTe. There
arc many Talents, yet none like this of life:
cake
e/Spirituall Death and Life:
101
take therefore the Apoftles exhortation, Gal. f
6. while yee have time doe good : life is but an
acting, yee then live whenye are doing good.
We fee how many men fall from the Tree of
life, as leaves in Autumne 5 the candle of this
life is quickly blowne our : have therefore a
better life in ftore, bee not alwayes building,
never inhabiting, alwayes beginning, never fi-
nifhing; Stuititidfemper incipit vivere \ folly
alwayes beginnsto live .• It is the fault of moft
men, they are alwayes beginning, &*dneuer
goeoo. Ltc us take therefore the Apoftles
counfell, iP<f/.4.$. Thinke it fuffcient that
we have walked formerly^ asrre have done ; the
time which remaines, let us reckon it pre-
cious, and beftow it to better purpofe.
Secondly, if every one that is in Chrift,be
in an happy eftateof life; then let men from
hence know their ftate and condition, let
them often tefled on their priviledgcs, beha-
ving themfclves as men i that prize thern,
and bellowing their time as well as may bee 5
let as few rivulets runne out of this flreame as
yoacan. Wee pray, that wee tnty dee Gtds
Wilion earthy as per ft ii as the Angels doe it in
heaven • wee fhould therefore pra&ife this as
wc pray for : their life is without interruption,
they are in communion with God 5 let us then
be alwayes doing, having our thoughrs above;
let not cares and bufineffecallusoff; but let
us comfort our felves ia God, afting that
which
rjei<
Mattli.tf.io,
IQZ
jin Elegant andli'P-ely Dtfcription,
which is for his glory: wherefore prize this
lifc,efteeme it much, know what ye have by
Chrift,and confider the excellency of rhis life
above all others. That yee may know the ex-
cellency of this life,confider it comparatively
with this other life, that we live : It hath three
properties wherein it differs from^and excells
this common life which we all live*
Firft, it is aneternall life, loh. 6. roar fathers
dideate Manna and died, but bee that eateth of
this breads (ball die no morc % but be {ball live for
ever: that is, this is the advantage that yee
have, by the life that I fhallgive you : thofe
that did eatc Manna,the food of Angels,died,
and hh. q.Thofe that drinke of this water fhall
ihirftagaine ,that is, thofe that live another
life than this, (hall die and thirft^ but thofe
that live this life, fhall never die. To live this
life is when the foule lives in the object $ there
is a living in the fubjed, yet this fpirituall life
is when the foule lives in the objeft, when as
it is fee on God. Take men that live other
lives, yee fhall fee that their lives arefhort;
A man living in honour, that being the thing
hemindesand intends, it is m pot* flat e bono-
rantis^ there is no conftancy in it, it is brickie.
If a man lives in wteakh, fets his minde on it :
Why riches take their wings and fly zway^r$. 2 3.
and then their life is ended. So if a man lives
in pleafure and aiuficke, they pifle away, and
then he is deadj thofe who live in thefe things I
fufferj
IO?
of Spiritual! Death and Life.
fuffer many fickneiles and many deaths, as /
their hearts are more intent upon them. But Quefl.
upon
it may be wee may not minde thefe things i
Ycs 3 <# if we minded the not, is a man that hears
atatejand hath his mind elfcwhere,orasa man
that baits at aolnne, his minde being fome-
where elfe ; If yee mind them, ye die in them •
he that minds the beft things, never dics 3 be-
caufe there is no change in them. God isal-
wayes the fame; his favour and love iscon-
itanti fee therefore that yee prize them. As
a time that is infinitely long, exceeds that
which is a but a fpan long in quantity, fo doth
this life exceed the naturall life, in perpeteity \
and excelies ail other lives in excelkncie.
Secondly, this life is a life indeed « as that
that feeds it is mute indeed^ the other is not fo \
looke upon all the comforts of this prefent
life, they are not fuch indeed 5 take wealth,
pleafures 3 honours and the like 3 wealth is but
a faKe treafure : Luke \6a i. it is called the un-
righteous tAammon^the filfe tretfure 5 (Etfalfm
Heffor non tit tietfer : ) in companion of the
true treafure it is nothing.Therefore Salomon,
Pro, 23. 5. fpeaking of riches faith 5 Wilt thou
fet thine eyes upon that which is not f thefe
riches are nothing ; So for honours, all praife
among menisnotbirg, it is but vaine-glory,
and vaine becaufe it is empty and hath no*
thing in it : fo the pleafurc s of this life are but
lad pleafures, the heart is fad at the bonorne i
the
I Cor,?*2p*
3c.
2.
j 104 ,/fnEtegtnt and lively Vefcription, \
Mattk.11.2s.
Rom. 8. 16*
Iioh.3,i'2«
I7«
the riches the comforts of this life, and onely
thefc are ridhes and comforts indeed ; the
a&ions of this life, are anions indeed. Tn ea-
ting and drinking there is fwectnefle, but
whenwe feed on the proraifes by faith, then
weraftc fweetnefle indeed in them.One that is
wcary,being refrefhed withfleepe finds fweet-
nefle and eafe 5 but it is another refreshing,
that thoft fihde who have beene weary andhtA-
vk l*den witbfinne, and are mxv refrefhed, this
brings comfort to the foule. Sotothinkeof
houfes,wifc, children, and lands 5 toconfider
all the a&ions rhat wee have done under the
Sunne 3 and all that we have paffed thorow, is
pleafant : but to thinke of the priviledges we
have in Chrift, that we are S 999ms of God, and
beiresefHeAven^ this is comfort indeed r.efpe-
daily to thinke of the good workes wee have
done 5 what good prayers wee have made,
what good duties wee have performed, thefe
are aftions indeed,and bring comfort indeed.
All thea&ionsof this life arc anions indeed,
this life isa life indeed- in death you fhall
findc it fo, that Chrifts body and bloud are
meate and drinke indeed 5 that remiffion of
finncs, and peace of confeience, are comforts
indeed, peace indeed; they are fuch now,
though ye thinke nor fo 3 yee (hall then know,
that this life is life indeed.
Thirdly, this life of grace is a prevailing life,
(Wallowing up the other 2 c*r.j. 4. the Apo-
. file
of Spiritual! Death and Life.
105
file defired death : not to be uncloaked, but to
be cloAthed upon, that mortality might bejwdl-
lowed uf of Ufe $ that is, defiling death, I de-
fire not to be deprived of the comforts of this
life; then I were unwife: I wonldnot put off
mycloathes,buttobe cloathed with a better
fuitc ; I defire a Hfe to fwallow up this Iife 5 not f
as a Gulfc fwallowes that which is caft into it,
or as fire fwallowes up the wood, by confu-
ming it, but a life that fwallowesi t up, as per-
fection fwallowes up imperfcftion,a$ the per-
fecting of a picture fwallowes up the rude
draught, as perfed skill fwallowes up bung-
ling, or as manhood fwallowes up childhood,
BOt extinguifhing it, but drowning or rather
perfc3ing it that it is not fcene # The life of
grace being perfeft, fwallowes up impcrfefli-
on • he that lives the life of grace,hath the im-
perfctfions of this naturall life fwallowed up:
For example^before wee live this life, we mag-
nifie riches,honours,and Gugaes 5 but the lift
of grace comming, wee have other kindesof
comforts then ; as a man that is to be made a
Prince, conteranes the things hee before ad-
' mired. The weakeneffes we are(ub/e£l to, are
fwallowed up in this lift: al fickneffe and trou-
ble ar fwallowed up in this: fo are all our frai!-
ties^nd imperfeitions.This ftould teach us to
fet a high prize upon this life of grace; that we
dye no more ifwe live if. that it is a life indeed,
chit it fwallowes up this other life ; compare it
m H with
I o 6 An Elegant and lively D efcription.
with other livcs,it far excels the all; this there-
fore Sionld move us to defire and feeke it.
Secondly^ this life of grace muft needes be
more excellent than the com raon life, becaufe
it makes a man abetter man, much better than
he was, this puts man into a better condition :
elevatesand puts him into a condition cquall
to the Angels, and beyond in fomerefpe&s.
That yee may undcrftand this, yee muft know
that every thing is made better, by mingling
it with things that arf better than it felfe , as
Silver being mixed with Gold, Water with
Winc,are made better than they were before.
There are two things required to make a thing
better. Firft, that that thing with which
it is mixed , be of a better nature than the
thing it felfe. Secondly, that there be a good
union. Nothing puts fo high a degree of ex-
cellency into us as this, that we are united unto
God 5 this uniting to God is the chiefefl good.
Secondly, this union betwixt God and us is
a perfect union* There are many unions* as
firft there is a relative union, fuch as is be.
tweenemanand wife. Secondly there are ar-
tificial! and natural unions,as when two pecces
ofbords are pur together,fo that one touch the
other •• fa when grainc, and grainc of another
fort are mixed together ; there is a nearer uni-
on than this, when as water and water are
mixed together : nearer than this, is the union
that is betwixt the foule and the body, Such a
ttty'ojj
«*'•?• %
of Spirltnall Death and Life.
107
union as this, is there betweene us and Chrift:
we are in him , as the branches in the vine^ wee
are incorporated and knit to him, this puts us
into an higher degree of excellency :filver mix
cd with gold is better -.yet if we could take the
fpirits out of gold, and make filver take the oa
cure aud quality of it, it vfould be much better.
Wee put on the Spirit and quality of Chrift,
when as we live this Iife.Lufts which are moft
contrary to this life, puts us below men, and
makes us worfe than Beafts^thislife puts us be*
yond men, and makes us equall with Angels.
AH men defirc fonac excellency which is done
by adding fomething to them 5 fome defire
wealth/omclearningforae honour. Confider
then if yce live this life,yee goe beyond all
others : nothing beyond Gods Image ; no-
thing better to be united to than God : let this
fet the life of grace at a high rate in your affe-
&ions5«net] do it not,aod therefore they defpife
religion in its fclfe,and in thofe in whom it ap*
peares.
Thirdly, yec have t-hfs advantage in this
life of grace, it addes liberty to you, it makes
you to doe thofe things that otherwife yce
could not doe: it makes y ee to pray,to repent,
to belecve, and to doe thjfe things withoet
which there is no fal vat ion: looke on Chrift.
There ar but few th^t can doe this there are
fewthatcan delight in God, relifh the word
in its purity, take plcaiure m the company
H 2 of
IobiM.3<
1
o8 An Elegant and lively V ejcriftion,
Vfe. y
of the Saints : comfort themfelves in the Lord
their God \ this life gives liberty, which is an
addition of fome perfe&ion: it makes us to do
things, that we could not doe before, and to
doe them in another manner. A man having
gottea an Art, hath liberty to doc thofe things
which before he could not: as one that hath
gotten the Art of logiebe or geometry , can doe
that which before he could not doe . as one in
health hath liberty to doc that which he could
not doc being iicke : water being hot, hath li»
berty to heate, which it could not before.
There is no liberty to doe holy anions, but
this liberty of the life of Grace : the Spirit of
life addes liberty to doe the actions of life. 2
j Cpr.s . 1 7. Where the Spirit efGodti^ there is ti-
bertyjio doe things which before we could nor.
} as one having an Art can doe things that hee
j could not doe before : This , though you prife
I it not, whiles your mountaine is ftroftg, yet the
I time will come when yee will need liberty to
pray, repent, andtruftinGod •, and then ye
will find the precioufneffeofit : this then fets
a price upon this life of Grace,and fhould make
you to defire it.
Thirdly, if it be a happy cendition, and
the priviledge of thofe who are in Cbrift,
that there is fuch a life for them 5 let this reach
men to feeke, to live this life of grace, to
get it if they have it not ; to confirme it if they
have it j toabftaincfrom luft, thefickneffe|
ofP
of Spirituall Death and Life.
-Ufa
leg
ef the foule 5 and the meanes to„ quench this
life : take heede of eflranging your felvcs from
God, who is the principle of this life, take
heed of dejections of mind, the cloudings that
damp this life. This life is to bea&ive, to
aci much in the wayes of God $ when a man
is cheerefull and vigorous, he lives a life ofna-
ture^fo he that hath a quieke and nimble fence,
and is forward and bu(y in good workes, lives
moft this life of grace : He that rejoyceth
moft in God, hath moft comforts, moft life;
Take heed of the contraries. IdlenefTe, fence-
leflenefTe, and barrennefTe are contrary to life-
take heed of chem 5 take heed offadneffethat
rufts the wheelesof the fbule,whereas joy doth
oyle them.' Doe all to further this life 5 a-
void all that hinders it. Labour now to bee
tranflated from death to lifcj that which hin-
ders us, is, that we thinke we arc inaftate
of Iife,when we are not. Nowyee may know
whether ye are alive or no, by feeing whether
yee are dead or no $ But becauie yee may
be certaine whether ye are alive or not ; I will
give you fome pofitive fignes of life to know ir.
Firft , ye *rc trwflrted from dc&tb to life,
yee are living men if ye love the Brethren^ 1 lob .
3,14. If a man be a living man, he lives in ano-
ther element than he did before 5 Every living i
man converfeth with thofeofthe fame kind,
as every creature doth « Sheepe with Sheepe,
Lyons with Lyons, Doves with Doves ; fo
H 3 living
Signes of Cpv
ritualize.
no
An Elegant and lively D tj eviction,
living men will converfe with living men.
Not loving the brethren wee are in a itetc of
death. Every creature mutlhavc an element
to live in \ a new life muftlaayc a new ele-
ment : e vill men out of their companies are as
Fifh out of the water. Every life hath likewife
sra tafte and appetite -• a new life hath a new taftc
and j ■■dg-ement.IV0.29.27. Anun\ufle manti
an abomimiion to tbeju/l : and he tint U up.
right tut be nay, is an abomination toihervickti%
thai is,one hares the thing that the other loves:
he that is alive, the things which before he lo-
ved, he now hates 1 he abhors the things, that
eviil men delight in. That which is a dogs
meateJs a fbecpespoyfon^as the proverb i< : io
that which wicked men delight in, is as odious
as poyfon to the juft. To judge this life by §
feewhat your company and delights are, no-
thing can be lelTe difTembled than company,
In his company man doth fpeake out of the a-
bindanceof the heart, hethenbewrayeshim-
kite what he is : there is qo dead nttB, no
living man but he is inward with the like : no
figne fo much poynted atintheScriprure,as
this, Tee are translated from dtatbtoltfe^ifyee
love the brethren^ 1 Jvb.3,14. and l$k 1 3.3 *>.By
this fbtBalL men kzorv that y?e are my difc/ples, tf
y ce love one another % this rule will not deceive
you.
Secondly, yee may know whether yee live
this life, if ye contend for it .-that life which
x
of SpirltuaU Death and Life.
in
a man lives, for it he will contend • he will let
any thing goe rather than it. If yee Jive this
iifeofgrace, yee will maioraine it : and yee
can doe no otherwife; Hohn. 3.9. Hee that is
borne of God cannot (inne : to be borne of God,
jistoleadeanewlifej he that lives a new life,
admits not the things which tend to the de-
flation of it : Compare this with the 1 .Pet.
2.ir. Abftaine frompflly /ufls^ which fight a-
gainfl the Joule-, hee that is borne of God
finnes not . that is, hee yeelds not to finne
With his good will, but ftruggles againft it 5
as ^ne in healch ftrives againft fickencfle , rc-
fifts thedifeafe,and raaimaines a warre againft
it.
But yet the beft are foyled.
Tistrue, yet they ftrive, they never yeeldj
they maintaine a warre : and this they doe not
oneiy by difcourfe, but there is a naturall in- j
ftintf that puts them forwards : they may be i
caft backe, yet they returne againe : they 1
may have a fickenefle, that takes away fence : I
they may fwound and beaftonifhed for a time,
yet after they contend for life : Every evil]
man contends for his life ; he leades his life in
fome luft or other, from which if he be dra wne
hee returnes againe-, as a thing that is lifted
from the earth, will fall downe to it againe; he
reckons the wayes of God hard, and oppo-
fite to h i m 1 The mftdome of the S fir it is enmity
to thefi.fh i nejther can it be fubieit to the Lw
H 4 of
OhjeU.
112
An Elegant and lively Ttefcriftton.
ofGod^Rom.%. it cannot butrefifts it. Eve
ry creature labours to 'mainetaine its being: fo
eviU men continuing in finne, drive naturally
againft all that would bring them out of this
life of fiane : So the Saints they live aJifcof !
grace, and labour to maintains it. lohnAM*
Chrijl (tikmg bis Difcipleswhether they alfowould
goe aw Ay ? Peter made this anfwer , Lord wbt- |
ther [hail tree gce< then ha fl the words of et email
life \ that is, whiles we conceive thee to be the
principle and foumaine of this life, we cannot |
depart from thee.The Saints wil let go friends \
and life, and all for this life. Count therefore I
of others and judge of your felves, byconte-j
fting for this life ; ftrive to mainetaine it, let all
goe rather than it, .
Thirdly, yee may know whether yeeiiave
this life in you or not, by the fruitesofir, as
the tree is knowne by its fruitcs. If the word
I turne the flock e into its owne nature,ye know
it by the fruires. Gal, 5.25* if ye live in the
Spirit ^ ye will alforralke in the Spirit ^ that is,
it ye profeffeyour felves holy men, fhew it
by walking in the Spirit: holy men will bee
doing that which is good. This is the fureft
trial), our workes will not deceive i:s .♦ other
things which confift in imagination may. 1 hb m
3.10. In this the children of Cad an wan'tfejlaxd
the children of the Di villi who doth not right ecuf-
nes is net ofGodJjc that uofGeddotb not ttnrigh-
upufnijfe. Confider then what your walke and
your
ofSpirituall Death and Life '.'
xi f
your anions are 3 and by them ye (hail know /
this life. I
But how ■ftiallweiknow whether w« walke
in the Spirit or no f
I aofwere firft, that there are many by-
walkes, andifye walke but in one. of them,
yee walkcinthe flefh, and not in the Spirit.
Iamt\*i6* If any rmn feeme to be religion* > and
indict h not bis tongue , but dectivtth his owne
hearty this mans religion isvaine : thatis, hee
that makes this finne his trade , and walkes
ordinarily ink, his religion is vaine. Second-
ly,' yee may know it by the guides yee follow.
Evill men they follow three guides. Epfo. 2. 3.
they follow fir Ihhe world, fecondly, theDi-
vil], thirdly, the flefh. Holy men have three
contrary guides, firft, the renewed part with-
in : - fecomlly, the holy Ghoft; thirdly, the
couife of the Saints. Goe ye the broad way ^
oportet Sanfifos vadere per diverticula , the
Saints doe not fo: Follow yee the 'ftreame f
fulfill yee the will of flefii 3 or of the Spirit^
what are your zftiomtEphc^. 17. I charge you
that you henceforth walke not as the Gentiles doe in
the vanity of their minies t that is, holy men
may have vanity in their mindes , yet they
walke not in itas others doe : evill men may
have other thoughts ^ yet they walke in the
vanity of their mindes ♦ and albeit that evill
men walke not in all the waies of fin, yet they
are dead:there is but one way to hit the marke,
but
Obiecf,
Anfw*
/
H4 An Elegant and lively Defer i^tion J
Obitft.
Anfv? t
but there are a thoufand by- wayes : a holy man
may (tumble in the wayesofGod, and have
fone fjy lesjbuc he Ieades not his life in finne,
he ftrives a°ainft it : hee that Ieades his life in
any known^ tmne, not refitting it, and will doc
it, andnotcroflehimfelfeink, is dead 5 his
religion is vaine.
But whata&ions are there, that holy men
doe, but that wicked men and others doe
them?
IanfWere 5 that there is no good anions we
doe but they may be dead workes : as men
may pray, aadkeepe the Sabbath, yec they
may be but dead woikes:they m.w doe them
for a fliew 3 yet tbey are dead. A fh -.d Jow hath
alltheliniameuts of a body,yet it wants life;
fo the worker of hypocrites, ihey want life;
confider therefore, whether your workesare
living workes^you may know it by thefe three
fignes.
Firft, if they proceed from the fountaine of
life* they are not dead workes ; compare
Gat. 5 6. In Chrifl neither circumcijhn avai-
leth Any thing , ntr uncircumujion y but faith
which worketh hy Uve, with GaL 6. It* In Chrifl
lefus neither Circumcifiondvaile$ Any things nei-
ther uncircumcifionjkut Anew creature : all that
proceeds not from a new heartland from faith
which worketh by love, is nothing : this is the
rooteofall, when all our aftions come from
faith 3 which workes by love^elfe though they
are
of Spiritual! Death and Life,
"*
are never fo fpecious, they are but dead works, j
It is no matter whether ye pray or nor, whe-
ther ye receive the Sacrament, keepe the Sab
baths or not, they helpe not a jot unleffe they
come from the principle of life, a new crea-
ture.
Secondly,confider the manner of their wor-
king: they will bee done with quicknefTeand
vivacity: Men doe the mas living anions, with
all propenfnejflTe and readinefle ; with much
connaturalnefie , with much fervency and
zea!e$when they are done in a perfun&ory
tnanner, they ate dead workes.
Thirdly, ye may know them by their end-
Jooke yc to Chrift * doe yee all in fincerity to
h:o» ;rno, or to your fcives i if yee doe, then
tney are gracious woikes, and proceed from
grace; they are living a&ions, and not dead:
they iffue from a right principle ayming at
God, and not at your (elves, fiofca, 10. ijfrael
is sin empty vtne^ he bringeth forth fruke to him.
filfe* It' ye bring forth fruitcsto yourfelves
and not to God,ye are but empty Vines, God
acceprsyounot,
Fourthly, this life is difcovered by your
beluviour to the meairesof life, when they
are brought unto you: when there is no found,
no voyce , there is no diftinftion tvvixt a
deafe, and a hearing man: where there is no
light, there is no difference twixt a feeing
rnan^nd a blind: butthe light differs them. So
when
1—4*.
1 1 6 An Elegant and lively / Dtfcription y
A&.i 7.30,
when as the found and light of the Gofpe!
comes, then men are tryed : In times ef igno-
rance ^ Get regards not men fo much, but now
in the time ofthe Gofpell, fee if itbe power-
full, and whether you fet your felves about
holy duties. M-tith.^. 10. Now is the Axe
laide to the roote ofthe tree : that is, fince Johns
coaaming there is a diftinguifhenent twixt li-
ving and dead trees-.Atreeis notdifcovered to
be dead, till it withers* no man will cut dowae
a tree in winter, becaufe hee knowes not then
whether it be dead or no -, the Spring diftin-
guifheth the dead and living trees, in the win-
ter they are all alike- The Spring is the pow-
erful! preaching of the word-,if men fpring not
then,if they come not in, they are dead. Thofe
whofe education hath beene good 5 thofe who
live under a powerfull Miniftry, now is the
Adelaide to the roote ofthe tree with them 5
it is a figne they are dead,if they profit not by
it.
Fiftly, yee may know whether yeehave
this life by the food it is fed with 5 feverall
lives are fed with feverall foode. Now the
foode of this new life of grace is double,* firft,
thewordjfecondly, good workes. Firft, the
word,! /V/. 2. a, 5. As new borne babes ^de fire
the fincere mtlki of the word that yee may grow
thereby , iffo bee that you have tafted that the
Lor d is gr adorn 1 thatis^ ifye are alive as you
profeflfe
of Spiritual! Death and Life.
117
profefifc your felvcstobe,you fball know ir by
your behaviour to that which doth nourish
your life. Firft,ye will long after the word,
as the Child doth after the Teate. If the Child
be hungry, neither apples, nor rattles, nora-
ny thing clfe can quiet him but the Teate: So
nothing can quiet thefe but the Word. O-
thers may have excufes $ they will have none $
Either they will live where the word is,, or
they will bring the word home to them $ they
will bring themfelves to it, or it to them. Se-
condly, tbeyiitjire the [metre milkc eft be word 5
many things may be'mingled with the word,
that doe pleafe the wit, yet thofe who live the
life of grace, defire the fincere word , the
pure word, without any mixture. Thirdly,
they defire it, that they may grow thereby: many
defire it to know it onely -. if ye defire it as aew
borne babes, it will make you better and bet-
ter 5 you will grow by it:Many heare, but as
men having an Atrophy in their bodies, they
grow not, no fruitc comes thereby. Fourth-
ly, theytaficafweeeneffe in the word above
others : ihefecondgrotwd received the word with
joy ; and Herod heard John Baptift with gladnejfe;
but where there is true grace, they goe far-
ther ; they delight in the word, it is fleeter to
them than the bony : few can fay fo in good ear-
nefl, that the pure word is fweeter to them
than Hony or the HonyCombe./^ h£e(ieemcd
the word mere than his Appointed food, hb. 13.11.
The
B
4
20,
Pfal.l9.i0,
1 1 8 An Elegant and lively T>e/criptio?i y
r
Math,$.2,
Aft. i&
i7-
The fecond food of this life is good >vorks./*/&.
4-3 2 »33*?4> is the f lace out of which I colled
this,wherc Chrift being asked of his Di Triples
to eate : /did, that he had ether me Ate that they
knew not of, then/aid they, hath any man brought
him ought to eate* Heefa'th unto them^Mj meate
u to doe the will of him thatfent me> and tofimfh
his worke. Doe yea good wor kes with fuch a
defire as men eate and drinke>doe you hunger
and thirft after them,defiring for to doe them?
Then ye are alive. Hypocrites may doc much,
but it is not their raeate and drinke to doc it$
examine therefore your felves by thefe fignes,
whether you archive or dead. This is the prea-
ching of the law, to fticwyou the narrow dif
fereaces oHite and death. The fir ft ftep to life
isto know, that ye are m a ftate of death : the
Law muft goe before the Go/pel, to prepare its
way^as foha Baptijl was before chri(ii ye muft be
brought to their cafeinthe 2 ^#.37. Whovpere
pricked at the hearty e muft be bruugnt unto the
cafe of the laylor^and of P auk : to the cafe of the
Prodigall,that you m*y know your eftatc.- then
yee will come home and not before. Our end
is to preach life and comfort to you , not dam-
nation. Rom. 15.4. All Scrtpture u written (or
our comfort : now there are many things in the
Scripture that tend to difcouifort and terror 3
yet their end is comfort $ as Phy ficke is (harpe
for the time, yet the e^d is health, Weede*
fire not to exclude any, but to bring you in
whilftJ
of Spirituall Death and I ife
119
wbilft you have time: the market is then hard
to make , when yee lye on your death beds,
labour to know it in time : yc ur death is a
tirceof (pending not of grttirg • it wasteo
late For th? fielifi V it gins to buy cyle, when they
were to attend the Bride groome. Y\e deilrc ritJi
to affright you with faifefeares., buttoadmo-
ni(h you, that you be not deceived. Ifinde
this fentence, Be not deceived, prefixed before
many places of Scripture, where Gods judge-
ments are denounced .as 1 Cor. 6.9* Be not de-
ceive^ neither fornicators ^idolaters , Adulterers^
dre.Jball inherit the Kingdcme of Ood 5 and Bph.
y . 6. Be not deceived with vaine xverds^ for be*
caufevf thefe things commeth the wrath of God
upon the children ofdifobedtence 5 to (hew, that
men are apt to deceive themfelves, in fuch
cafes as thefe, thinking themfelves to be in
better eftate than they are. Confider your
finnes and apply them. Confider your par-
ticular finnes> affio eft finguUrium. Confider
your particular finnes, your particular acti-
ons, thefe will worke upon you. This ccurfe
Peter tooke with the Iewes, A<3.2. yee have
crucifed the Lord of life $ fo C hrift told Paul,
that he was apcrfecutor , Act. p.fo tihn.4, he
told the woman of Samaria her particular fwne:
he that fhee now lived xoith^ was not her huf-
hand 5 fo God told Adam^ thou hafi eaten of the
forbidden fruite 9 Gcn t 3 . If yee are guilty of any
groffe fiones, asdrunkennefle, covetoufnefle
pride,
Math.<£<
I —
120
An Elegant and lively / Defcription y
Motiuesto
Airre men up
todefireand
fcckethiilife.
pride, ambition, an J the like, confi Jcr them.
Contider your other finnes , mimrk inf*mu>
wotminoru culpa $ asnegle&ingofholy duties,
raiffpending the time, inordinate garaing,over-
ly performing of holy duties,unprofitable hea-
ring, keeping of bad company, profaning of
chc Sabbath, and the like. Confider then the
terrors of God and hell, know with what a
God youhavetodcale, and what a burthen
fin is; if God charge thefe on your conferences
yee cannot beare them* Idefirc not by this
to burthen you, but to unhurthen you of your
corruptions.
Now feeing this life is fo excellent, I will
addecertaine motives to make you to defire
it*
Firft, it is a happy life ; and it muft needes
be fo % becaufe it is the life of God and Angels:
it is that life which wee (hall live hereafter; ye
may live this natural Iife,and want happinelfe.
This life of grace and the life of glory differ
oncly in degrees, not ia kindej the competent
judges of this are the Saints, who have tryed
both* Hcb.i 1,1 5.16. If 'they hadbeene mindfull
ofthatceuntrey from which they came, they had
liberty to have returned\but novo they dejirc a bet"
ter c*Htrey y that is^ an heavenly.' In a Heard
of Swine^iffome ftray away from thereft,aod
returne notagaine.it isa figne they have found
a better pafture.-fo when men leave their com-
panions, and returne no more, it is a fignc,
they]
of Spiritual! Death and Life.
121
they have found fome better thiags. Con-
ceive not then of this life as many doe 5 to be
onely a privation, or a melancholy thing, no-
thing but a meere mortification ; this is a
life, which hath its comforts, eating, recrea-
tions, and delights 3 yeeloofe not your plea-
fures if yee live it y but change them for advan
tage : he that leades this life, dies as the corne
doth j from a feed c it grovves up into many
ftalkes, hee gaines by this bargaine. Chrift
doth make an hard bargaine with none, he that
deales with him, games a hundredfold* If yee
part with temporall wealth, yee have fpirituall
treafuresfor it : if you part with your worldly
pleafures, ye have joy in the holy Ghoft : have
yee croffes, yee are landified in that which is
better ; loofe yee this life, yee haveeternall
life.
Secondly, this life of grace hath that which
every man feekes , it hath much pleafure.
Prov. ^.ij.AHberwayes arevpayes ofpleafire.
Thofe who walke in the waies of God are full
of pleafure 5 this life brings a double pleafure^
firft, the reward of it, fecondly, thecomfortin
performing the anions of it. Every good
worke as the Hebrew froverbe is , hath meate
initsmouthj the living of this life, hathare-
ward fufficient in its felfe, as appearesby this.
AH pleafures follow fome actions, and there-
fore men defire life, becaufe it is a continu-
ance of a&ion : fo men delight in new things
I becaufe
Markj o t 30.
122
An Elegant and lively V e/cription :
becaufe as long as theyaienew, the intention
remaines : Theaftions of this prefent life are
full of change .and therefore of cji/comfort:
but the anions of tkis fpirituall life are conftant
and perfect; and thofe anions that are perfe# 3
there is pleafure following them, as beauty fol-
lowes agoodconftitution, oras flame the fire.
JThea(5lionsofthislifeareperfe<aa(aions 3 &the
perfe&eft a&ions have the moft perfecl delight $
the a&ions of this life are moft perfeft a#i-
onSj therefore they have moft perfed; delight,
becaufe they ate the atfions of the beft faculty,
about the beftobje<5h All anions have the de-
nomination of their perfeflion from their ob-
jects: thefe are anions of the foule,they are oc-
cupied about God, therefore they arethebeft
and higheft anions. He that lives about the
beftobje<&* greateft content doth follow: hee
that lives this life, Jives about the beft obje£t 5
therefore he hath greateft contenr,aIl the waies
ofit, are waies of plea fure. There is more com-
fort and Afliduity of confolation in this life 3
than in any other. In other lives 5 e very one ac-
cording to his humour hath his delights 9 but
yet they are not permanent , becaufe hee de-
lighteth in tranfitory things ; but hee that
lives the life of grace, delights in thingsthat
are truly delightfull at all times: other delights
are but delights at fome times, in fome places,
they are not al waies fo: but he that lives the
life of grace, pitchcth oh thofe that are aU
., wayes)
of Spiritual! Death and Life.
. , . , ■ ■ - . .. — — .
wayes fo. Prov. 14. 15. A good conscience is a
continual feafi. Other comforts mayiailcj a
man may fall into affii&ion ; riches and plea-
fures may be taken away, then the day es are
evill 5 but a gool conscience is a continuall
fcaft, thatis, be a mans cafe what it will, his
comfort is never interrupted. All other com-
forts are about fence , or things of tfrii life,
which are fubie& to alteration • but this life
and the comforts of it, admit na change. A
man being ficke, hee cannot doe anions of
health, they are reftrained : fo one in prifon is
not at liberty to doe what he would ^ but the
anions of this life a re afliduous, they cannot b e
interrupted : ye may pray continually, re Joyce
evermore t yee may alwayes have communion
with God.
Thirdly, this life is a life that isleaft indi.
gent of all others: itneedeth lcaft. Take a man
that leades any other life, hee needs siany
things. L0lMo.41.41. this is fhadowed in that
of Martha, and Mary : Martha bufies her/elfe
about many things,^ wanted many $ but Ma-
ry bad me thing that was profitable for aS things^
that removes all evills, brings all bappineffe^
and that is Goili^eJJe which is profitable for all
things, 1 T/^.4.8.
Fourthly, the comforts of this life are pure
comfort^ ^. 1 8. 26. 1 'watte purely mththofe
that walke purely. This is not onely to be under-
ftoodoftheconfolationsofgrace, but alfoof
I a com-
125
lThs£f<l6.
I?
1*4 Jn Elegant and lively Dejcript'm :
\
I Tim.tf.io.
common bleffings, being the fruites of this
life : there is no forrow with them > there is
* pure comfort without any mixture of for-
row. God giving thefe bltffiogs in mercy,
they arc free from mixture of dilcomfort ; but
being not the fruites oi this life of grace, be-
ing, reached by finnc and finfull meanes , or
God giving them in his providence, not in
his mercy, there is forrow in them : yee oaay
have riches, honours, friends, and all outward
things, and yet they are not pure bl flings,
becaufe Gods bleffing is not mingled with
them.
Laftly, it is a life moft capacious of com-
forts : yee may give all the faculties of the
foule comfort. Every creature according as
his life is, feeles more or lefle comfort. Plants
as they feele no hurt, fo theyfeele nofweet-
nefle: beads that have a fenfible fpule , feele
more e vill and good : a man that lives a natu-
ralllife, not knowing the life of grace, is fen-
fible of more good and evill , than fenfible
beafts 5 hee apprehends Heaven and Hell :
but a man that lives the life of grace, is more
capacious of comfort : here you may fuffer
your facultycs roronneout to the utmoft. If
yedefire wealth or pleafures , youraffeiiions
muft not runne out, yee muft hold them in 5
el/e they drownc you into perdition^ and pierce
you tbcrow with many fin owes. If ye affeft hea-
venly Ireafures, if yee afifedt praife with
Godj
of Spiritual! Death and Life.
125
God, yee may be as covetous of them as you]
will.
Thirdly, let this move you to feeke this life
of grace, becaufe it is the moft excellent thing
of all other. All other things are fubordinate
to it ; theutrrioft end is ftill moft excellent:
the end of wane is for peace, therefore peace
is better than it ,- yee plow for barveft, there-
fore harveft is beft : rheendofalla&ions is for
this life of grace, Why labour yee for foode,
but to maintaine Hfe ? Why live ye but to ferve
your foules? Prudence is a ftcward to this ho-
ly life : as the fte ward provides for the family,
that the mafter be not troubled with thofe
meaner things 5 fo prudence is a fte ward, that
the foulernay be occupied about things that are
agreeable to it ; that it may have its convey fa-
timin heaven^ and with God. Pervert this or
der, it deftroyes the creature. Beafts living the
life offence, it doth perfect them, for that is
their ucmoftend ; man having reafon, living as
a beaft, deftroyes himfclfe, becaufe that is not
his end -, he that perfects himfelfeasabeaft,
deftroyes himfelfe as a man .- perfefiio mentu ep
perfect* bomsnis. Let this ftirre us up, to live !
this life : it isthemmoft end of all. To bet
Lawyers, Phy fitions, and other callings, helpe j
us in the living of this life, yet they are fubor-
dinate to it : drownenot your felves in fubor-
dinate things ; if ye doe, iris your deftru&ion:
therefore pitch on the principall;
I 3 Fourthly,
126 An Elegant and lively V tjmption,
**
2 .Cor. 7. io„
Fourthly, that which is beft in the end, (I
take end now in another fence ) is to be chofen
above all things elfe. That is well which ends
well. In this life of grace, yee have this ad
vantage which yee have no where elfe. Eccles
7. 4. The heart of the wife is in the boufi of\
mourning , that is, this life difpofeth us to
thinke of death the endofall, which to doe
is wifedorac, Deut. 32* 29, O that they were
wife 3 then would they conjider their latter end.
In other things the beginning is good, the end
is bitter 3 but the anions of the life of grace
arefweet, yee fare the better for them 5 the
very remembrance of them is pleafanr,and rhe
reward of thera comes not long after : All 0-
rher things are called perifiungmeates, John 6.
17, There is a parable in it: that is, they are as
perilling meats , that are fweete in the palate,
yet they pafie away 5 but this endures unto
eternall life, it conunues. The worft thing in
this life yee never repent of : as it is laid of for-
row for finnes • that it u forroiv never to be re*
pented of: but the beft things that yee do? in
theotherlife, yerepentof. All other things
that yee docihey may be fvveet for the prc-
fent; yet as it is faid of drunkenneffe, Prov*
23, 32, fo may it be faid of them, tbattbey
bite like a Serpent , and fling like an Jddcr^
though they feeme fwect. The firange wo-
man is fweet : yet Prov. 5.4. her end is hitters
mrmeTeood^fhaypcas a two-edged fword, Goods
evi!i
m » I ■ i % ■■■«! I T" .. ■ ■ nil f t*— M— <—■— «dLhi
of SpirituaU Death and Life.
T
127
Praa.te.17.
cvill gotten are fweet for the prefent, yet their
nsoMthesJhaS be filled with gravell , that got them,
Bucon the other fide, the end o fall the a&ions
of this life is good : as it is faid of Job y that hu
Utter end was more than his beginning Job 42.12.
So may it be foid of all thofe who live this life:
P/3/.37.37* Marke the perfeSman And behold
the upright^ for the endofthat wants peace. It
a man being to dic,and having ended his daies,
fhould put all his honours, wealth, and plea
fures into one bafiance, jmd his good workes^
all his faichfull prayers , all the a&ions of
the life of grace into another, he would find
them to be beft. The bad man doth as ihe
Silkcwornaedoth, windingup himfelfeinto '
his ill workes,he perifbeth 5 the other winding
up himfelfe in his gracious a&ions, enters into
falvation.
Fiftly 3 choofe this life before all others, be
caufe God is pleafed with it, it being like
himfelfe 5 as the creature is pleafed with that
which is like it. God is a Spirit and mil
bee worfhipped in Spirit ^and truth ; he is &
living God, and doth delight in a living roan :
wee ourfelves delight not in dead men, no
more doth God : therefore Rom. 12, 1. We are
exhorted to give up our fouks and bodyes a It*
ving facrifee to God, God regards not dead
bodyes ; bee yee living facrifices, which is
thca&ofyour will, ading the duties of this
life. This is called waling with God $ which
I 4 is
roh»4.24*
Gea*5«22,
ObjeB.
Anfa,
I 28 An Elegant. and lively Defcription,
is to be in his prefence, to goe his way, and
to maintaine communion with him : this is
when as men do? 7 audire tt redder e voces: when
there is natural! delight : when as they are in
prefence one with another 5 and therefore
walking wit h.God> zndpleaJirtgofGod, areufci;
promifcuoufiy for one and the fame thing : |
For , Gen. 5.22* it is f Aid cj Enoch jh At he walked
mth God ,and Heb+i 1.5.// u/aid^ that he f leafed
G$d>
But you will fay, what benefit is this f
Ianfwer, that is k great. Goddifpofeth
of all things in the world 5 is it not wifedome
then to have him your friend ? Gen.2%..} Jacob
being to take his journey>//2<tffefaid unto him,
GodaH-fufficient be with thee. God is all-fuffici-
lent 5 ifyeehave him, yee have ail : In the
! creatures there is no luch thing, there is no*
I thing but vanity in them, they are butascan-
1 dies, or as Scarres to the Sunne, God is all fuf-
ficient : all the happinefTe of the creature,
makes fiotmea happy :. All menfeeke happi-
nefle, yet they never findc it , without ha-
ving God: All happinefTe is iu Gods favour 5
In outward happinefTe you muft have other
^compounded things. Chrift rebuked them that
j counted her happy in the creatures, faying .
Li»k.i!.:7 r Bleff'ed is the wombe that bare ibee^ amithcPaps
that gave thee fuc^e \ No, faith Chrift, thefc
will not make a man happy ; but hleffed are
they which heare the word of God, andkecfe its r
having
efSpirituall Death and Life:
1*9
having God ye have all things ; God difpofech
all things, and giveth the comfortable fruition
of thera. Ye may have all outward things,and
yet want comfort $ Gods curfe makes allmife-
rablcj though yee have all that the creature af.
fords •, therefore give your felves no reft,., till
yee have got this life, without which God de-
lights not in you.
Adam lofing Gods Image was not happy ,
becaufe God was .gone from him *, yet hee
had all the creatures which he had before.
This life of grace brings us to thatftate, that
Adam was in at firft 5 this reftores us to it$
fceke not then your happineffe where it is not
to be found. We all doc as the ProAiga£did y
we get our portion into wr owne hands > anigoe
fnm e*r Fathers htofe^and fetktforcur kappi-
mflcelfewhete^ butycefhallfindeat laft, that
all elfe is but bushts : Thus the Saints have
found ir. This life of grace gives reft to the
foule, all elO in the creature is but vanity
andvex&von of fair it. Vanity is nothing elfe 3
but an inefficiency in the creature to give
that content that wee looked for in it • as when
we looke for water in an empty well, feeke
for that in the creature that is not in it 5 wee
fee its vanity in the ab fence of the good wee
looke for, and pretence of the evill wee loo*
ked not for. In God yee finde reft and tran-
quility, fuch a tranquility as is in the Sea,when
it is without waves j as is in the upper region
of
to2o.
Ecdesj.34.
»?
j(n Elegant and lively Defcription y
Ioh,$,7«3
of the ay re, where no tempefts are.Looke on
the lives of men, who are taken op with tri-
fles when they are young, when they come to
a riper age, greater things move them 5 when
menarewifer, they feele the apprchenficn of
higher things ; when ye lift up your foules and
keepe them on the wing, yee are freed from
troubles and cares. Paul had a greater mcafure
of this life rhan other men, his Epiftles which
doe tranfcriltcre AMmam, tranferibcasitwere
his fbule , declare as much : and hence was
it that io all his troubles and affli&iens be was
full of conftancy and comfort : the more con-
ftantly wc live this lifc,thc greater gainers fliall
we be.
Laftly, till yee live this life, yechave no
afTurance that yee are in the number of the
eletf. Repentance puts a new life into men •
till yee finde this in you , yee know not whe-
ther God is yours , whether God will worke
this life in you 5 This (hould make us tremble
and feare , and never to leave till wee had
got this life. This life is a fruite of cle&ion 5
wee know not whether wee are in Uctbs or
EfaH his cafe, till we know we have it : make
hafte therefore to get it. It lies not in your
power 5 The Spirit breatheth when avd where it
liftetb^ ye may feare that God will not give
it you , if you fpend your life in vanity. Take
one who neglects you all the time thathecis
able to doe you fervice $ if heefcekes unto
________ y° u
1
of Spirt tuall Death and Life.
5*
you in his extremity for his owneends, what
anfweredoe you give him,but this i Seeing he
hathnegle&ed you when he was able to doe
you fervice , you may ;'uftly refufe him now,
he is able to doe you none. So if ye negleft
God whilft ye are ablefortofervehira, and
fecke to him in your extremity, takeheede
that yee receive not that anfwer from him, as
the lfraelttes did in their extremity. Gee to
your idols ^ and let them helpe you : nay, hee/^r-
bids leremkh to pray for them. Confider this,
and make hafte to live this life of grace$ye can-
not get it of your felves, God muft put it into
you.
Now if thefe motives move you to fceke this
life, and after examination of jjour felves, ye
finde it not to be in you, then ufe thefe meanes
to get it.
The fii ft meases to get and mainetaine this
life, which is all one, ( for that which begets
ic doth likewife nourifhit) is knowledge.- a-
bound in knowledge, get much light; this life
confifts in light, when a man judgeth aright.
The understanding enlightened is the frimum
vivenS) the firft living part : and therefore ye
fhall finde, that life and light are put one for
thcother, Ephef.^iq. Stand up from the dead^
and chriJlfia/lgiveyM light :and loh. i.^.chrift
was that light % 4ni that light was the life of men \
this lifeftands ininlightning the mind : adde
£0 this light, yee adde to life. ! The reafon why
men
Ier.7.i^cir.
togfr thisfpi=
riiuall \ik.
lit An Elegant and lively Vefcription,
Obieft.
Anfw*
men arc dead, is, becaufc there is a darkcneffe
io their foules, they fee not the wayes of God:
therefore they ail: not, they ftepnotforwards^
becaufc they are in the darke ' All (Tuning is
from light, as ye increafe light, fo ye increafe
life. £/>£<?. 4. 1 8, it is faid of the Gentiles , that
they were (lungers from the life »fGp^ through
the ignorance that is in them. The knowledge of
God, brings men nearer to the life of God.
Ephe.$.i^ttQli*eJfekfaiAupr0ceedcfremtrHth t
the words are $ put on the new man , which after
Gtd is created in right eoufnejje a/td belines ^which
proceeds from truth.
But you will objed, that there are many
who abound in knowledge, who have life little
enough .* that ignorant men live this life moft:
that none livd' it lefle, than thofe that know
moft.
To this I anfwer , that there is a double
knowledge: Firft, there isameere heighte-
ning and informing knowledge : Secondly,
there is an operative knowledg: yee may have
I enough of the fie ft , and be never the neerc-.but
it is the la ft that helps and gets this life ? and
this knowledge is the gift of the fan&ifying
I Spirit, this is the operation of God: we doe
but intormc and teach men , wee cannot make
them doe any thing.- weecannot make them
pra&ife. Gods teaching makes this know-
ledge operative $ per fwades every way, worfc
everyway. Secondly, there is a knowledg*
tf Spirituall Death and Life:
39
in the habit, and a knowledge in the a&, which
produced! a&ions : thefc are fet downecb-
fcurely. Inthe. zPet, 1,12.13, the Apoftlc
th ere faith , that bee wwld not be negligent to put
tbealwaies in remembrance efthofe things^ though
they knew them, and were eftablified in theprefent
truth 1 yea, Ithinke itmeete as long as I am in this
Tabernacle, toftirreyoa up by putting yott in re-
membrance : Peter did not write unto them
that they might know thofe things habitually •
for fo they knew them before , but that they
might know them a&ively,and might prefently
a&them : forthac end he wrote. The firft
knowledge is asfparkes raked up in afhes, the
other as fparkes blowne up : the firft is as the
fap in the roote 5 the later like the fap that fills
the branches with leaves and fruite : thefirftis
a generall knowledge gotten by contemplation^
the laft is a pra&icall and a&iue knowledge, a
knowledge to pra&ife. The Scripture exhorts
to doe things that intend this knowledge' Deut.
4. 1 . and Deut. 6. the lfraelites were exhorted to
hear e and know the ftatutes oft he Lord , that they
might doe them • to fpeake of Gods -word and wot ks,
which afles their know/edgejputs them in remem -
brance of Gods mercies, and ftirres up their
minds. Ioflu r . 8. he is commanded to reade the
Law, and to meditate in it day and night; he muft
reade it not to know it, for at that time, there
was little written 5 but hee was to reade it, that
he might doe it.
But
• I
■ ■ - - ■ "" = — '" — ' "■" ■^■"™
124 An Elegant and lively Ve/cript ion y
Obieti*
Anfw.
to
But if we doc this fo much, it will hinder and
interrupt our bufineffes, fo that wc (hall faile
of our other enterprifes.
To this Ianlwer; that this v^ill not hinder
them, but they (hall be done the better , as
oyling of the wheeles makes them goe the
better, pfitii. 2. hee is faid to be blejfed , that
doth meditate in the Law $fG$d day and night.
Your knowledge being brought to a&ion
helpcs you much ; often hearing of the word,
which puts you in remembrance, addes to
your life, though it hinders you in other things.
Thofe who have not the wordtoheare, live
not under preaching Minifters, who will not
be at the cofttogetthem, or live where they
are not, are much to blame, and live not this
life. Siman Magu* finned , in thinking that the
holy Ghoft might be bought with mony • doe not
they alfo finne , who doe leffe than hee * that
will not give mony for to have the Gofpel
brought unto them? There is the like fault,
when as men may have the word, and come
not to it. If they come to it, though it addech
not to their knowledge , yet it helpeth their
aSingand life, Thofe who negleft the con-
tent reading of the word, who arenotcon-
ftaat in private prayer , thofe who negled the
fpeaking and talking of good things, they neg-
le&thislifc. That Arabian proverbe, Shut
upthefivewindowes, that the houfemaybee
full of light , will be of good ufe here : that is,
the
^-*yf*to»4
of Spirituall Death and Life
the five fenfes being fhjut up, the fuller of light
fhall wee be; the not flopping up of them,
makes men ignorant, cares and bufineffespof.
feffing mens mindes, there is no roome left
for better things. Let your minds be ftill plod-
ding on that which may further you in grace
and truth. It is ignorance that makes wen fir an-
gers from the life of Qod , Efhe. 4.18, and this
is not an ignorance that proceeded) from want
of knowledge, but from the badneffeofyour
hearts ; Hard hearts make men ignorant :
why doe men heare and yet are ignorant, but
beuufe their hearts are hardened i they regard
not the word , and fo they grow not in know-
ledge.
The fecond meanes to get this life is to bee
much in doing .• be much in doing , in a#ing
the duties of new obedience 5 the more yee are
occupied the more ye live ; elfe deadaeffe will
poffefle you : be therefore ftill praying and me*
ditating, thefe will revive you : thefearethe
coales that keepe the heart warme 5 this life like
water is apt to grow cold,unle ffe it be a&ed and
ftirredup.
But I muft be full of life ere I can doe -a&i.
ons.
I anfwer that one begets the other ; a&ion
begets life, and life begets a&ion . as health
produccth exercifes, and exercife procureth
health.
But I am iodifpofed and unfit for fuch ani-
ons. I
*?5
Heb. 3.7.8,
OtjeB.t.
Anfyr*
QbieB.i*
mm
mm
, M . ■ I ' ' " ■
126 An Elegant and lively Defcript ion :
jinfp.
Omt,S.2«
I anfwer, that if ye are in^ifpofed, the more
need you have to be doing, clfe you are more
unexcufable . the way to get heate is to bee
a tog : as motion doth bring life to a benum-
med member, fo doth it to the foule ; be awa-
ked, be ftirring, this will revive you againe,
ChriJliAns hearts are awaked when as they them-
felvesjleepe 5 if they ftirte them up, there will
be more life in them, Rpm. 2. 13. when Chrifti-
ans begin to languidly their medicine is to rife
up and be doing, whence Saint P^/admonilh.
cth the Gakthm/3al.5.x6J'o mike in the Spirit^
thofe who have the Spirit fland not ftill, as one
that cannot ftirre,but they are ftill a&ing and
walking: this a&inghelpes this fpirituall life 5
firft by inlarging and intending this life. Se-
condly, by preventing that which increafeth
death.- the more wewalke inthewayesoflife,
the more we prevent the way that leades to the
Chambers of death : Be doing therefore, if
not one duty yet another. In the ftcppings out
ofyour callings,be doing; be reading and pray-
ing- Conferring and talking of good things 5
the negleft of this is the caufe why there are
fo many dwarfes in grace. Men content them-
felves with morning and evening duties, and
it is well if they doe them , but doe you the
anions of life more conftantly and abundant-
ly . It is the corruption of our nature that wee
are not doing : life is maintained by the ani-
ons of life i habits are raainetained by a&ions
that
of Spirituall Death and Life.
*??
thatarefutabletothem$ We live in the com- »
mandements by well doing, as the creature!
dothbyfood: Good a&ions mainetaine life, (
it receives ftrength from well-doing: Set there-
fore your fdves to pray, to doc holy duties, be
ftill praying,doingmoreand more^the more ye
doe, the more life increafeth.
The third mcanes to get this life is to get faith.
Faith helps this life 5 itisalife of faith, and it
makes us to live this lifeby three feveral waies.
Firft, it gives a reality to the privileges of
life, and makes you fee they are pr iviledges in •
deed : therefore is it that yee ad the duties of
this life, becaufe yebcleevethat God isfuch a
God, that ye have fuch priviledges, that yee
are heirs of all things. If yee thinke that God
isfuchaoneasheis,inwifedome, power, and
mercysifye iatend, and minde the priviledges
of this life, then will you live the life of grace:
If ye doubt, and queftion with Atheifts,whe-
ther thefe things be but dreames,then ye intend
them not and live not this life.He that beleeves
faith, let me have God furc: the other faith,
let me have that I touch and feele 5 but the iraa ■
ginary things confifting in faith and hope I care
not for.The more ye beleeve thefe things, the
more ye are occupied about them,
y Secondly, faith drawes you on to a&ion;
and this life is but the a<3iag of the duties of
new obedience. Faith and perfvvafion fur-
thecother things : as if one be perfwaded that
K fuch
n ■■ il I T
7*8 AnEleganland UvelyVeJcriptm,
I
fuch a thing will hurt him,it produceth an a&i-
on of ihe will, abftincnce: if a man be perfwa -
ded that he fhail dye without the Phyfitioa 3 he
fends for him. So in allothera&ions 5 perfwafi-
on is that which fcts a man on worke. So in fpi-
ritualla&ion*, ifweareperfwaded that fuch a
finne committed wil not make our bodies ficke
but our foules^e will not doe it- if we are per-
fwawied ourfoules fhall fare the better if wee
doe fuch a thing, this make us to doe it ? being
perfwadedweefhallhavea recompence of re-
ward, it produceth a&ion, and the more a&ion
the more life.
Thirdly ,faith doth it by fitting us for Chrift,
from whom our life comes: i lob. j. i i.he that
hatbtbe Sonnehtth life. Firft,the Sonne of God
infufeth life into him , to whom he is con-
joynedj the conjun&ion betwixt Chrift and
us i$ but relative .• asbetweene the King and
the fubjeft 5 when the fubjefts refolvc to take
fuch an one for their king, they arc conjoy-
ned to him ; fo when a woman rdblves to take
fuch a man for her husband, (bee isconjoy-
nedtohim. Thea&ion of taking Chrift, is
to take him asa Lord, tofervehira, asa Sa-
viour, to have all comfort by him : hee that
hath the Sonne in the relative unicn,fhall have
him in the reall union .- the Sonne will quic-
ken you, as the foule doth the body. A Chrifti-
an hath the life of the Sonne of God. Gal. 2.
2 x . I live, yet M 7, but Chrifi lives in me : all
that
I - I
of Spirituall Death and Life.
*19
thatIdoe,Chriftd©thitinme: all that the bo- 1
dy doth, the foule deth it : the body lives not,
but the foule lives in it. After that manner
Chrift lives in us : not a good thought or af»
fedion, nor any refolution or motion of the
foule, but comes from Chrift : being united to
Chrift by faith he lives inus./^. 6.43. he that
cafes myflejhfnddrwkes my bfoodJfuUlive. As
fleft gives life to the body, fo the Sonne gives
it to the foule 5 Toeatethe flefh of Chrift, is
to prize him,to defire and long after him, which
is after the fpirit of bondage; to eate him, is to
take him, to come to him,to have him for your
God: Inthcfetwo things ftands the eating of
Chrift, Firft in prifing him exceedingly, fo
as to part with any thing for him$aadtotake up
his Crofte with all lofles. Second Iy,in beleving
him to be yours, and you his : this eating and
drinking of the body and blood of Chrift, ex-
preffeth our relative union with him, and then
followes our reall union: the Spit it im med late-
ly gives this: he that doth the firft, fhallhave
the fecond.
But how fhall we doe to bcleeve this ? I ObieB.
Ianfwer, yeefee the old ^wcommunica
ted corruption to all his pofterity,becaufc they
were borne of him 5 fo thofe who are borne
of the new ./^kw, that is, thofe who take him
and beleeve in him, have grace communica*
ted tothem by him : this new birth makes you , comj,^
asapalle ofebrift^ ai the other doth of the firft j to 50/
K 2 Ai*m:\
40 An Elegant and lively Defcription ;
Ioh.l,l$.l7,
loh,
3-4«
15- x«J.
Adam : why then (hall not the fecond /&£*/»
communicate grace as well as the other doth
corruption ? The pbylofophers were all de-
ceived in this poynt, from whence corrup-
tion ihou-d corner but wee know that it came
from Adam 5 and fo doth grace come from Chrift.
To gt t this life, let us feeke it in him, let us be
Ieeve more, let us be humbled more , repent
more , and take Chrift more : take him on any
condition, prize him , fet him at the higheft
rate, hold him faft. As in the anions of man-
age, thofe who are toinarry will not part upon
any condition 5 they take one another for ri-
cher, for poorer, for better for worfe ; after
this manner muft wee take Chrift, the more
yee take Chrift thus, the more yee have the
Sonne, and fo yee live more the life of grace.
All grant that this life comes by the Spirit 5
and there is no way to get the Spirit but by
the Sonne. Yee muft firft eate ere yee can bee
nourifhed; yee muft fixe your eyes on his paf-
fion, as the wife doth fixe her eyes or her hus-
band : yee muft feeke this life from the Spirit
ultimately J>ut yee muft firft have the Sonne,
2nd thenyee hive life .- Me muft have the
Sonne that will have this life 5 he muft be in-
grafted into Chrifi as the branches are into tie
r cot ex get Chrift^and then this life (hall abound
in you.
The fourth meanes to get and increafe this
Iife,is the communion of Saints. The month of
the
I of Spiritual! Death and Life.
the righteous is aweB. firing of life ^ Prov % 10,20,
they put life into thofe that have it not, and in-
create it in thofe in whom it is, E/^.4. 24*
Their fpeeehes tnimfter grace to the hearers • they
edifie them : hearing of the word of life , and
talking of the fountainc of life, puts life into
men. The life of the body doth not commu-
nicate it felfe to others 5 it is otherwise in the
lifeofthefoule; the life of it makes others to
live more .• as Iron flnrpens Iron, fo one holy
man doth another. See it by the contrary. In
evill men who are dead there is an aptnede to
dead others,their words are ascontinualldrop-
pings to put out this life $ their tongues are fet on
yfireofhelljames.^6. The tongue of good men
is a cole fetched from the Altar, they have fire
within them. When two lie together they
keepeooe another war me$ thereis a&ionand
redaftion 5 which ingender heate: fo it is in the
communion of Saincs^ic is a powerfull meanes
to get and increafe this>life. The tongue 3 the
example and communion of the righteous is
fullof life,it.is powerfull to make men Ywe.GaL
2A^.?aHlfy^zVingtoPeterJMth^whycompelIefi
thou the Gentiles to live after the marmtrofthe
lemes} he ufed not outward compulfion, his ex-
ample and life was a compulfion. The com-
pany which wee keepe , com pells us to doe as
they doe.- Evill company are the Divels fnares,
they doe as brambles, keepe usia, and fetter
us 1 the futableneffe of evill companions
K 5 drawes
141
14*
I Sam.io, 10.
ii.iz*
An Elegant and lively Defcriptwi,
drawe s out our lecrec corruption : He that re-
folves to live this life, mud refolve to withdraw j
himfelfe from evill company, who arc a ftrongi
temptation unto evill, and betake himfelfeto !
the communion of Saints.
There is a difference betweene leading our
felves into temptation , and being led into it:
when you leade your lelves into temptation,
( as you doe when as you rufh into evill compa-
ny) you are out of the pale of Gods protedi-
on : if you touch pitch jee cannot but tee defiled
with it y wherefore make your company good :
this is an cffe&uall and powerfull meancsto
beget this life in you. Saul being among the Pro-
phets ^ changed his fiirit, and became a Prophet:
one that goeth faft, makes thofe that goe with
him to mend their pace. Aft. 1 1; 23. 24, it is
faid of Barnabas z being a good man and full of the
holy Gboft, and of faith \ that he added much pegple
unto the Lord. Which manner of fpeaking
j fhewes, that the fpeeches of thofe who are full
of faith, helpes to breed faith : that if men be
full of the Spirit, they quicken the Spirit.
Evill company deads men: they are thetrunkes
through which the Divcll fpeakes : and this
deadingis done in aninfenfible manner, and
then mod of all where it is lead perceived.
Evillcempanypoyfonsmen; a man turning
his opiaion (which company can doe \) is molt
of all poy foned, when as he thinks that he hath
leaft hurt.
The
of Spirituall Death and Life.
The Iaft mcanes togetand increafethis life,
is that which is mentioned in the text 5 and that
is, the hearing of the voyce of the Sonne of God :
this will beget and incrcafc this life: that is, if
when wee ipeake to your cares, hcefpeaketo
your hearts,then ye live. Ye have two teachers ,
the one is he that fpeakes to you, theotheris
Chrift. Heb ,8. 1 j . iheyfulino more teach one
another, for they fiattall be taught of God. There
are two flieapheards, the one is hee that feeds
you, the other is the great (heaf heard cfthejheepe:
Ther are two great voices,thc one fpeaking out-*
wardly to thceare, the other when as 'Chrift
fpeakes efte&ually to the heart.
When Chrift fpeakes inwardly to the heart,
then men live and not before. This is fuch a
fpeech as Chrift fpake to Lizarus t Laz,ar?ts come
forth, and he came.- his fpeaking puts life into
us. Now what is this inward fpeaking of life
to the heart ? It is nothing elfe but to perfwade
fully 3 and every way to convince us, that it is
beft to take Chrift, to kt to an holy courfe, to
leade a new life. There is a fpeaking that
comes neare this life, and is not its that is,
when as men heare and understand the way,
and apprehend the things ef God,but praftife
thetnnot. Here is a proximity to this life, yet
it is not this life. Let a man eorae fo neare as
that he thinkes he a&s it, yet he isdead if he a&
it not ; when hea&s it, then he is made a li-
ving man $ and then hee thinkes and beleeves,
K 4 that
*4?
Heb.13,20.
loh.i 1.4344
j 44 ^ n E hg ant m d fo e b D efcription.
that the wayesoffinne are evil), and that they
areevill to him. When God doth convince
us that fuch a thing is evil!,and that it is evill to
us, then we live and not before. A man having
a bufinefle to doe, if all be done but one thing,
the not doing of this one thing crofTeth all the
reft s buc that being done,hisbufines is brought
to parte : foin this life of grace ; if a man have
many offers of grace which doe not fully per-
fwade him 3 thisis not enough, if Godshelpe be
abfent : but when once hefpeakes, he doth
fully convince and per fwade us, and makes us
tocontinew. As Sathan having leave, from
God never gives over vexing man j fo the
Spirit of God doth never ceafe to keepeusin
good things ; and where there is this life, there
the Spirit dwels.
uep.
Anfw.
Matth.SMJ.
But after what manner is this effe&uallper-
fwafion wrought/
Ianfwer, when as God gives an eare, and
fpeakes a voyce for it to heare : Be that bath
an earc to he&re^ faith Chrift , let him heare %
Wee then heare, when as there isaliftning
and yeelding difpofition wrought within
us .- When as wee preach, there are many
that have hard hearts, and nothing for tofof-
tenthem; therefore the word falls from them
as raine from a ftone : but if there be a man
that God will chufe, he fits his heart, and fo he
is perfwaded.- This is called the owning $f
of Spirhuall Death and Life: j a^
the underftanding y Lnk. 24,45. Hee opened their
underfianding , 1 hat they might underhand the
Scriptures. When we fpeake to men, we few
as it were upon fallow ground which will beare
no Corns unlefle God plow it. Thofe that
(aw the miracles of 'the Loaves \efleemed them not \
I becaufe their hearts were hardned.£/i&^4 t i§.
They are alienated from the life of Goi, thororv
the ignorance that is in them 9 becaufe if the blind*
neffe rf the ?r hearts, that is, they are not fen-
fible of finne, and death, the word or the
threatnings : when God takes away this hard-
nefTe,theyarefittoharken 5 then conies light
the beginning of life , jvhich is the informing
of the underftanding, to judge righteous
judgement. Thofe who have the life of Chrift,
ifheefpeakes, it quickens them. Itis the in-
ward voyce that quickens : feeke therefore to
Godearneftly 5 that Chrift would fpeake to
your hearts : yecheareand are not quickned,
becaufe he fpeakes not. And thus much for
this fecond point : that all in Chrift are in a (late
oflife.
Wee come now to the third point, that
may be noted out of thefe words , and it is
this.
That the voysetf the Sonne of God > is theonely
meanes to translate men from death to life. Men
before they hcare the voyce of the Sonne of
God are dead, Chrift by his voyce makes them
living men. This voyce is the onely meanes, to
give life:
there
Iok.5.26#
Do&. :
i 46 An Elegant and lively Vefcription,
Gen.9.27«
Rcafoni oithe
point.
I
I there is no voyce but this that is able for to doe
it -.that's the fcope of this Text. This propo-
fition may bee refolvcd into two parts, Firft t I
nothing elfe is able to tranflate men from death
to life. SccondIy,this is able for to doe it. As
it is fayd of faith, that it juftifies, and nothing
elfe but it can juftifie : fo may it be (aid of this
voyce, that nothing elfe can tranflate men from
death to life, and this can doe it- To tranflate
from death to life is nothing elfe but effectu-
ally to perfwade and change the heart: now
nothing elfe can thus perfwade and alter the
heart 3 but this voyce of the Sonne of God.God
himfelfe frames the hearty it is as a curious
framedlockej nonecanpickeit, but heeJchat
knowes the turning of it. God onely fits the
perfwafions to the turnings 2 mens perfwafions
arc as one that will unlocke a lock* with a
wrong key. God onely can per/wade Japbetb to
dwell in the Tents of Shem. Minifters cannot
doe it.Efay. 57,1$ J faithGod)Cr eatetbtfrustfef
thclippes^ thatis 3 1 make them to bring com-
fort. / create the fruit e of the lippes for peace by
\ my power. That this is (o you may fee by di-
vers reafons.
Firft 3 thatitisfo 3 feeitbythis, we fpeaking
to the quickeft, often times they beleevc not 3
but then others doe :jthe fame fometimes be.
lecve, fometimes not. If man were the folc
1 caufe 3 the word would have the fame cftecl at
all times*
I Secondly,
ef Spiritual! Death and Life.
47
Secondly, this is life 3 and God onely gives /
life :ir is a J the breathing of life into a clod of
earth. It requires an almighty power toworke
this in thofe that bekeve.Ephe. i.ip«2o. The
fame power that rttifed up cbrifl from the dead,
ratfedftsup : it is an almighty adtion to give this
life.
' Thiidly > ifit were not proper to Cbriftand
hisvoyceto tranflate men from death to life,
hec (hould loofa his chiefeft foveraignty : hee
quickens whom hee wifl: hee hath compasfion on
whom be will have compasfiomlf men could tran-
flate men from death to Iife> then it would nor
be proper to God to doe it.
Laftly,as nothing elfe can doe it,fo the voyce
of the Sonne of God is able for to doe it. At
the firft creation all was made by the voyce
of God; hee faith, Let there be light 3 and there Gcn 'W«
was light : let him fay to any man, follow mee 5
andhedothic, Matth%9>$. he faith tothePuh*
lican fitting at the receipt of Cujlome^ fellow me •
and hee left all, an A rofe up and followed him.
Chrift fpeaking to his eare and heart, made
him to follow him ; his fpeechwas like the
fpeech of Eli as to Elifha, he followed him^ and
could not ehufe but doe it ; Chrift fpeaking wee
cannot but follow him.
But what is this voyce of the Sonne of God
that tranflateth men from death to life ?
I anfwer, it is nothing clfe but an inward
workcofthe Spirit, by which hecperfwades
men
lo.
Quejl.
48 An Elegant and lively Vefcription,
$€R.i«I«
Ioh.T«I«
men effectually to turne from darkneffe to
light, and from the power of Sathan to God.
Ic muft be underftooi of the effe&uall wor-
king of the Spirit, becaule who ever doth
heare it, lives : this voyce reaeweth and chan-
gcchmcn 3 traaflatipgthem from death to life.
Now this effe&uall fpeaking confifts in two
things. Firft,ifl propounding the objeft, the
truth to the heart. Secondly, in the perfwafion
of the truth.
Firft, the Gofpel muft be laid open to tbe
heart, all things neceffary to falvation muft
be manifefted to it 2 then there muft be light in
the heart to apprehend thofe reafons which are
propounded. The Scripture propounds things
by authority : and when as things are thus ex-
pounded, the holy Ghoft doth kindle light, to
apprehend them, which another doth not.
Marke how Moyfes beginning his booke, faith,
that tn the beginning it was t husband thus G&ddid^
he doth not perfwade tbcm by arguments to
beleeveit • fo /<;£# begins his Gofpel without
perfwafions, In the begining wasthetvord^c.
lb the Apoftles commiflion wzs^Goe and preach
that ChriH is Come ; he that beleeves fbalibefa-
ved) he that beleeves not \(hdl be damned : The
word of it felfe is fufficient authority: when the
Gofpell it felfe is thus propounded , then the ^
holy Ghoft kindles light in men. And when
as the Gofpell ie propounded, and light kin-
died , then this life is wrought. Now there
arej
ofSpirituall Death and Life:
are three degrees of working this life by the .
Spirit*
Firft, there is a ftirring up of men, to attend
to the voyce of Chrift : many there are that
heare, yet attend not.AB.16. 14, The holy Ghoft
opened the heart of Lydiajte attend unto Pauls prea-
ching. We fow on fallow ground till the Spirit-
opens the heart to attend to the things that are
fpoken.
The fecond worke of the Spirit is to con-
vince and per fwade effe&ually and fully, lob.
1 6. 8. The Spirit fall convince the world o/fime:
that is, it thall convince and perfwade tho-
rowly : none can doe this but the Spirit. It
doth alfo farther perfwade men , that it is
good for thcra to be convinced, and this is
when the knowledge is full ; when as all the
corners of the heart are anfwered , and the
minde refolved to pra&ife : Hypocrites and
civill men are perfwaded , yet not fully $ there-
fore they never pra&ife 5 if one objeitionof
the heart bee unanfwered, yee never come to
pradiife;
Thelaft worke of the Spirit is to keepethis
voyce on the heart, that it vanifhnot. lames
1.2 1. The ingrafted wcrdis that which is made
able to five your foules^ and none elfe. Men
may attend for a flafti, but the Spirit muft
ingraft the Word into the heart ; which as a
fprig ingrafted , growet bigger and bigger,
and hath fruit from the fap : other men having
truthes
149
mo M Elegant and lively Vefcrlptioyi,
truthesnot faftned on them, they grow weaker
zni weaker.
Totmderftand fully what thisvoyce of the
Sonne of God is ; ye rouft know that there is
a double voyce. Firft, an outward voyce of the
word which all heare. Secondly, an inward
voyce of the Spirit. This I collctf out of Eft,
69* Goe t o that pe$plc and tell them, heart je in-
deed but not underfiand^ fee jet indeed, but not
perceive , that is, they (hall have an outward
hearing, an outward knowledge, but not an
inward. There is a common knowledge which
all thofe have, who live in the Church : and
there is a knowledge that is oncly proper to the
SaintSjWhich faves them. The differences twixt
thefe two knowledges • that of bypocrites,and
of them infixthofthe#^ra*w$ twixt com-
mon knowledge , and effe&uall knowledge
that is wrought in the hearts oftheeleft, are
thefe.
Firft, common knowledge is confufed and
generall; thisisdiftindi, inward and particu-
lar: that is, the voyce of the Sonne of God,
fpeaking in the Miniftry to all, may breed a
knowledge of truthes in men 5 yet they apply
them not to their hearts, and the turnings of
them; H;j«4.i r. ibeWerdujharptrthanatwe
edged Sword, difcerning the thoughts and inten-
tions of the heart y piercing even to the dividing
of under thefoule andJ/9rit y andof'}oynts and mar-
row* that is, that Word of God that is lively
indeed;
ef Spirkuall Death and Life:
isi
indeed; that voyce of God that is effectuaii
tofalvation 3 itis&arpe, it ftrikes notingenc
rail, but enters the inward parts. A ftaffecan -
not enter the fle(b 5 it may bruifeic 5 but the
voyce of Chrift enters like a two edged Sword,
difecrning twixt morrall vermes, and fuper-
naturall things wrought by the Spirit 5 ic
diflinguifhethexa&ly twixt the re&itude and
obliquity of mens hearts : this is proper one-
ly to the faving knowledge of t he Word -. As
nothing is hid from Gca , but it u naked to bis
fight • fo it is to his word : See if the word
bediftin& to you s elfe you know nothing.
A man never knowesany thing, till he knowes
the Elements j partsand grounds of it ; the
voyce of the Sonne of God onely makes you
know things thus particularly. So in other
things yce know not till you know particu-
lars, Arifiotle faith; amanisnotaPhyfition,
that knowes things in general!, in the groffe,
but he that knowes them in particular. This
is not to be a Phy fition, to know that fuch dry
meatcsare good for a moyft ftomacke, unlcffe
healfo know dry meatesandrhe Symptomes
of a moyft ftomacke : fo it is in the knowledge
of the Word. To know what regeneration
is, is not enough . except yee know the parts,
the kinds and fignes of it. To know that none
aretrdn/lated from death to life, that love not the ,
brethren^ is not enougtf^exceptyee know the
brethren and love them. To know, that***
that
*5*
^n Elegant and lively Vtfcription,
Gal.?,l4«
Ioh.x©,
that is in Cbri/t hith crttcifisd the fls[l> , with the
Affeftiots ani lafls thereof^ is nothing, except:
yee know t'nc yee your felves have crucified
it- This particular knowledge is chat which
makes manifeft to a man the fecrets of his owne
heart, iCor. 14.25. that is, the voyce of the
Sonne of Goi, difcerneth the fecrets of the
heart, to know things particularly that are in
it. Thefeepe diftinguifb the voyce ofthefkeap-
beards from the voyce ef a fir anger ; when men
come to heare, they heare the voyce and di-
ftinguiftinotthe found, becaufc they want this
particular knowledge.
Secondly, this hearing of the voyce of the
Sonne of God workes a quicke fence , in the
hearts of thofethat heare it, which the out-
ward voyce doth not : and this follovves the
former. Let knowledge be particular, it
workes quiefce fence, /ft£. 4.1 i.the word is cal.
{^lively in operation>.now lifeconfifts inquick-
ne(Te,and motion^the voyce of Chrift fpeaking
effectually breeds quickneffe. Solaindividvaa-
gunt etfentiunt^ A knife in generall cuts nothing,
1 the particular knife cuts. To know in generall
\ you are fmners,havc corrupt natures, offend in
many things, workes nothings it is the reflexi-
on on your particular finnes that workes, this
makes men tremble. Act. 2.3 6. 3 7. Peter having
told the /ewes thatthe^ad crucifiedchrift, that
pricked them at the hem .As it is of finncs,fo is it
ofcomforts 5 particular comforts only worke.
If]
of Spiritual! Death and Life.
Si
Ifonecanfay, lata thus and thus, then com^
fort followes : fo particular threatnings make
men fenfible. When God faid to Adam, Haft
thou not eaten of the tree whereof 2 faidtbou fioul-
deflnoteate} this made him feare. The word
doth breed a quicke fence : they who have not
this true voyce founding to theai, ( Efay.6+9.)
In hearing they doe not hear e i and feeing they doe
not fee . their hearts are fat, their ear es heavy ,
and their eyesfbnt. Rom. u ,8 1 God hath given
them thefpirit offlitmber ; that is, when as men
heare his voyce in a common manner, they are
asa man in a (lumber : it ftirres them notv their
hearts are fat -, that is, they are fencelefle : for
fat is without fence. The property of them
{ that heare in an ineffeduall manner isthis 5 they
have a fpirit of fluraber, they arc a$ one hearing
a tale, when as his minde is otherwhere. If
the things propounded were naturall , they
would heare them well enough 5 but they are
fpirituall, therefore they are dull of hearing
them.
Thirdly, which followeth the fecond •> thofe
that heare the voyce of the Sonne of God,
have experirneotall knowledge, the other is
but.fpeculative. I C^r.2.6.9. Wee preach wife
dome to thofe that are per feci : fnchvpifedome, as
eye hath notfeene , eare hath not hear a , neither
hath it entered into the heart of man ; bat God re-
vealeth it to us by his Spirit* that is ^ thecheefeft
in knowledge, have notfeene with their eyes 3
L or
Gen,j<
II, . ■_ I I I I I " ' ' ^
l 5 4 An b legant and lively V ejection,
or heard with their eares ; but thofe that heare
the voyce of the Sonne of God, have anex-
pcrimentall knowledge which others have not.
This experimentall and favingknowledge hath
triall. iJob^A^Iwrittuntoyoufathtrs^ecaufe
you have knowne him that was from the begin*
ningx expound this by the 33. of EzekieB,^
When this commeth topaffe^ then [had yee know
that a Prophet katbbecne amongfiycui tfcatis,
whenlfhalldoethis, they fhall know expc-
limemally that there was a Prophet amongft
them. 1 1 oh. 5,19. wee how that weeareofGod^
that is j wee know it experimentally; they can
fay ofthis 5 asitisfaidinthe 1 oUoh.i.i.That
which we have heard , that which wee havefeene
with our eyes , that which wee have looked upon^
and oar hands have handled of the words of life 3
delarewe unto you. David takes it as peculiar
to himfelfe, pfal.9, 10. 7 bey that know thy
name willtrnjl in thee^for thou Lord halt not for -
faken them that fee ke thee ; that is , they that ex-
perimentally know thee will truflin thee : for
thou never fayleft them that truft in thee : they
know it by experience, i.Pet. 2.3. Defire the
fincere milke of the word that yon may grow there-
by: if yet have tafted that the Lord is gracious.
We find in the Saints a longipg after God:they
defire him > which others doc not ; thus did
David: Moreover they have afiiirance of fal-
vation, which others have not; and thisafiu-
ranee comes from fence • eptimx demonftrath
eft
o/Spirituall Death and Life.
155
eftafenfibus 5 thebeft demonftration is from
fences as he that feelesthe fire hot fcnowesit
be ft $ tatting breeds longing 5 affurance from
experience breeds certainty.
Fourthly, effe&uall knowledge chat is bred
by the voyce of the Sonne of God, makes men
approve and juftifie the wayes of God, makes
them torelifti them : this followes the other 5
when men have tryed them tfc?y approve
them, lob. 6.61 . The Spirit quickens , theflefh
profiteth nothing ; the words then that I fpeake y
they are Spirit and life. Chriti having fpoken,
that his body K9as meate indeed • man; were of-
fended at if. then hee faid , The Spirit doth quic-
%n , that is, yee accept not my words, be-
caafe yee have not the Spirit, yee have but
flefb. that is, a common knowledge-, my words
are fpiritua\l , and yoware carnall, therefore
they doc not relifh you. Thefe words are
otherwife interpreted by fomc: that is, thefe
materials profit nothing without the Spirit;
but the other is undoubtedly the meaning,
for fo it is through the Scripture : the Spirit
profits, that is, faving knowledge wrought by
the Spirit / men not having it, doe not ap-
proved It cannot be otherwife- where the
voyce of Chrift doth found effeftually , there
they juftifie this : Wijedome is jufiified of her
children, Lh^. 35. K^.10.15. »«*'*'-
Mare the feete of them thac preach theG$slof
peace? that is, they fee much beauty 10 the
r L 2 wayes
4-
■ — ■
r 6 An hkgant and lively T>efcription,
Ioh.7«l2V
I Cor. 4« and,
a Cor,6*
wayes of God, that they are bcautifull to them,
they are vileto others. The Scripture often
toucheth this, that when as there is but a com -
mon knowledge, men relifh not the word,
&H».8.theytaftnot the word: rhrfpirituall part
of the word crofGng them, is bitter to them, 2 ]
Cor.isi^Jhe word is cornered to a fwee t favour-,
to many tt is not fo , to feme it is the favour of
death to death: it is a favour diffufed through the
houfe, many there are who abhorre it , and
being guilty of death it leades them to death:
In others it is the favour of life 5 that is^ they
fmell a fweetneffe in it , it brings them to life,
to heaven $ the word being powerfully taught,
there comes afavour : feme fmell fweetneffe
in it, othersdoe not fo. Luk. i.^whenCbrtft
jh all come ^ the hearts of many jhali he opened fo ap-
prove or difapprovehim : therefore he is J aid to he
fet for the fall and rijwgofmanyi So when he
aunefomefatd he wot a good man^ others that he
was a divclifomc faid that the Jpojlles were good,
feme that they were bad s See how yce approve
the word in itsfelfe, and as it is expreffedin
mens lives.
Fiftly, if it bee a right knowledge, it
breeds holy affe&ions ; the other doth not:
this followcs the other. If men juftifie the
Wordjthen they affe&it. Its a general rule,
that all full pcrfwafions draw on affe&ions :
let it bee but a per fwafion io habit, it ftirres as
the habit is. 1 Thefi.6, My word was toyc» not
in
of Spiritual! Death and Life.
*57
m wordbut tnpewer J?ecaufeit didworke in youioy
in the holy Ghoft.ler, 2 3„2£.God comparing the
word of true and falfe Prophets together^ faith
thus j My word is asjire y and as the hammer that
breadth the /lone: it is the powerful! word if
it (hires your affections. Luke thelaft, chrift
(peaktng to the Difciples that went with him to
Emmans^ their hearts burned within them: they
were tull of holy affe&ions. Confider if yee
have thefc holy affe&ions. Holy affe&ionsin
the Scripture are afcribed to this knowledge,
every where 3 where men heare, or know a.
right:Pfal.ii2.i*BieJfedis the man thatfeareth
the Lord, that delighteth greatly in his Comman-
dements. Pfafo.i.Blejfed are they that delight in
the Law of the Lord ; See whether there be holy
affe&ions wrought in you by the word. Felix
did tremble at the Word ^ (0 the fecond ground re *
ceivedthe Word with\oy^but not with holy\oy.
But how (hall wee diftinguifh them ?
I anfwcr,that if your joy be holy joy,affli<£H-
ons will not put it out:if your ioy be carnall joy,
perfection puts it out: but ioy in the holy
Ghoftis notextinguifhedby the contrary.
Sixtly , that knowledge which is lively
brings forth a&ion 5 it is powerful! in mens
anions, it ha&ive and mighty in operation,
Heb.q. It workes in mens hearts and lives
mightily, to overcome all contraries, Efa.6,
Io. Make the heart of this people fat , maketheir
eares heavy ^nd (hut their eyes^ leafi they fee with
L 5 their
A& t*.
Math.ij,
Obieit.
Anfa<
158 An Elegant and lively D efcription,
ObieQ.
their ejes> and heare With their eares, and under-
ft and with then hearts ^ and converted bee hea*
ied^ that is, Let them have fuch a common
knowledge a$civill men and hypocrites have,
and no more 5 leaft feeing arighr, they under-
ftand with their hearts and be converted, and
they bee healed. Seeing with their eyes, is
meant feeing with this knowledge , which if
they fee with, their hearts will be wrought on:
their hearts being wrought on , they arc con-
verted , and then they arc healed. This fol-
io wes on the other. Let the affe&ions be ftir-
red^and adions will forthwith followjbecaufe
they are the immediate principles cfa&ion;
what one affects hee doth j thefe are tyed all on
one firing: flafhyaffedions, flafliya&ions./*&.
£.45, Chrift fpeakesthus of this knowledge ;
They J1)all all hee taught of God • every man there-
fore that hath heard And learned of the Father,
eommeth to wee : that is , every one that heareth
this true voyce of the Sonne of God, comes
tome, that is, they breede anions whereby
they come to me. See if your knowledge bee
operative, lam. 1. 2 1. the Apoftle diftinguifl>
ing of hearers, faith thus, Bee not hearers onely
but doers too; if yee finde not this operative
working change, Chrift hath not fpoken to
you.
But even the Saints have many defers in their
a&ions,therfore a&ions follow not hearing and
knowledge*
To!
of SpirituaU Death and Life.
l 59
To this I anfwer, that as their anions are
wcakc and faint, fo their kn owledge is weake.
Ueb. 12.5, They often forget and rnuft be put in
mind.z Pet, 1. 1 3. They mttjl be flirted up by put-
ting them in remembrance $f tk$(e things xshich
they have forgotten. Secondly, this faile is from,
forae doubt, from fomefhaking within : when
as you ke a defect in anions, oraffe&ions, it
is becaufe you want this convincing know-
ledge. The way to ftirre up affe&ion and acti-
on, is the Word, which increafeth this opera-
tive knowledge.
If then it be fo, that the voyceof the Sonne
of God is the onely meanes to tranflate men
from de ; ath to life , let us examine our felves,
whether we have heard the voyce of the Sonne
of God, orno^ If we have not, then let us
know our cafes, and be humbled: they that
have not heard it are dead. Conftder it is your
diftinft knowledge, not a knowledge in groffe
orgenerall, that inlivens you. Know yee the
paflkges and working of regeneration and re-
pentance ? finde yee the, Wordas fire, and as a
hammer ? the Word is fuch-in its ownc nature,
and will be found fo of them that receive it a-
right. Have ye an experimental! knowledge ?
approve yee Gods Image, his wayes in the
Word, or in the lives of the Saints ^ doe yee
juftifie wifedome i are your hearts opened at
the bearing of the Word ? doe ye like it ? At
Chrifts coaiming many hearts were opened,
L a becaufe
Anfw.
rt*i.
1 6o An Elegant and lively Vejcriptien ;
I oh. 10.3,4..
Aft, J 7,30,
bccaufe then his Word came, and it opened
many mens hearts, (hewed them what they
were. How doe yee affed the Word, and I-
mage of- God in the lives of the Saints? how do
yeerealifh holy affeft ions in them? bleffedncfle
goeth alwayes with them. Affe&ions are al
wayesa figneofthis life: have yee received j
the Word with them ? have yee forrowed for
your finnesf doe you delight in God? This
wil beget holy affe&ions which wil laft$ affii&i-
ons will not put them outjholy joy is not dam-
ped with afflidions, carnall joy is. Whgtare
your lives and a dions ? If yee feeing others
holy, cannot doe as they doe, this voyce hath
not fpoken to you; AH who heare Chrifts
voyce will comeand be doing. lam. \. 11. If
doing bejoynedwith hearing, ifyeearedo*
ersas well as hearers, this voyce hath fpoken
toyou*, if your praftife be not joyned, yee are
deceived. If yee finde upon examination
that yee have not heard this voyce of the Sonne
of God, remember that Chrifts fheepe heart his
voyce ; yee may therefore feare yee bee loft
fheepe if ye heare it nor. He that hath an eare
heares the Gofpel 5 If it be hidden^ it is hidden
to thofe that per ijh^ where men live in ignorance
and heare not^God regards noi it fomuch : thats
not the time of try all. So where they have the
Word as wheate covered with chaffe, it tryeth
not • but when the Word commeth with autho-
rity , and not as the Scribes • when Cbrilfs
voyce
cfSpirituall Death and Life.
\6i
voyce founds in theWord^fee howyeeareaf.
fe&ed .• if then yee hearc not, yes are dead.
C*»/.2.Cbrifts comming is compared to a Sj?>ing
time , wherein the flowers appeare ou the
earth, and the birds begin to fing, and the
trees put out their greenefruite.- thatis, when
Chrift makes himfelfe knowne, it is Spring
time : doe you fpring when the Word comes,
when the meffages of falvation are made
knowne unto you i If not., yee are dead. Our
end in fpeaking this is not to trouble you, but
to bring you to falvation. I will therefore fhew
you what keeps men off from hearing Chrifts
voyce,that knowing the impediments yee may
remove them. Now the impediments are fe*
ven.
The firft, is felfe-wifedeme $ this is a great
impediment from hearing the voyce of the
Sonne of God ; felfe conceitedneffe hinders
men much, becaufe it breedsadefpifingofthe
wayes of God . I Cer.i . 14. The naturall man re~
ceiveth not the things cftbe Spirit of God % for
they arc foolijhnejje -with him : therefore, 2 Cor.
3. i8« If any man feem^ to be wife in the nor ld 3
let him become a J 00 le that he maybe mfe\ that
is, let him lay afidc that wifedome which be-
getteth pride in his heart. Micbais difpofi-
tion is in every one of us more or leiTe, (bee de*
JpiJedDavtdi (6 men chalke out a way to tbem-
felvcs, in which they will goe , they will
feeke their owne wayes, and will not befub-
ie& I
Ill I J '
1 6z An Elegant and lively Vefcription^
l CcM,j-oi
-.1
je& to the Law of God. Rom % S % j. ThecarnaH
mind is enmity with God, for it is not fubzefilto
the Law ofGod^ neither indeed can it be. a Cor. 10.
5,the Apolile fpeakiag of imaginations, faith,
that men with them build up themf elves again ft
God, and will not alter their ceurfes. The greatefi;
oppofition is in mens minds : take a man that
hath a true opinion, itiseafy to remove his
lufts, but falfe iudgements ace as bulwarkcs a-
gainft Gods wifedome. Men will doe thus and
thus becaufc they thinke their ftate is good.
The Scribes and Phari/ees come not to Chrift, Lu\ %
15. 1. but Publicans and finners came : foit
is with men now, doe we lay open their finnes
unto them, yet they will not bee perfwaded :
men will bee righteous of themfelves, and
will not bee perfwaded that Chrift rauiUw
made unto them right eoufnejfe 9 and redemption,
and wifedome. This opinion of our felves is a
great impediment, this contemnes the Way
of God, and fafhions out our owne wayes*,
this contenting of our felves with our prefent
eftate makes us to erre : therefore Pfal up.
21. Cur fed are the proud that are alwayes erring
from thy Law : Selfe conceit makes men
erre.
Thefecond impediment is cuftomc : men
have beene ufed to fuch wayes , and will not
alter them. loh.q. 1 a. the woman of Samaria was
much held off with this argument # Chri ft com-
ming to teach her the doftrine of falvation ;
Art
of Spiritual! Death and Life*
16$
Art thou greater , faid fhee , than our father Ja-
cob that gave us this Well ? This opinion that our
fathers have gone this way, and k is tranfmit-
tedtous, hinders meamuch 5 men cannot in *
dure newneffe. Let is taxed fur this by the
Sodomites, Gen, 19 • 9* This fellow camemtofo-
lornehire, and will he now bee a lud; s e ? So Ail.
17. Paul preaching at Athens, the Athenians
asked , what new doctrine tsthu that thou preach -
efl i Men being accuftomed to a way, it winns
their opinion ; men having once judged,
are loth to judge againe : cuftome winnes
their affection. Change is trouble-feme : men
having gone long in a courfe they wili ftiji
plod on in the (acne traft. Cuftome of our
fathers, or country 3 or place where tot e arc
our owne cuftome makes us loath to forfakt
it.
Thirdly, Similitude is a great hinderance.
Exod.j.2 2 . Pharaohs heart VPOi hardned becaufe
the Magicians did the fame miracles that Moy/es
and Aaron did • So fimilitude hinders men
from imbracing the wayes of Chriit , and
God. Men feeing Papifts aufterity like our
mortification, their fuffcring like true mar-
tyrdomc, they are per fwaded of their wayes,
as we arc ofoursj fo for civility, when as men
fee it fo like religion , as a fparke is like the
fire, they imbrace it : All deceit is from fi mi»
litude, falfe wares having the lame dye that
true have, deceive the buiers: fo falling ftarres
are
1 64 An Elegant and lively Vefcription y
Rom, 2. **{<
arc like other ftarrcs. When weeleefome
men that profeffe religion to be falfe hearted,
we thinke all are fo : wherefore Pbil.i .10. The
Apotlk praycs > chat jhey might Abound in ali
knowledge ) and iudgement to difcerne of things
that afflr . This proximity makes us decei-
ved.
Fourthly, falfe experiments hinder us much$
fome experiments of the vvorkesof God, that
(hould draw us nearer to him, if wee make
falfe ufe of them,feparate us farther from him$
As if God afflict andreftore againe, or keepe
us from affli^ion, our hearts are hardened,
Exod, 8 . a 5 # when as the Frogges were removed^
Pbaroab his heart wds hardned : reft made him
I harden his heart : fo many times it makes men
flight the word, and afflictions which God
layes on them. We may feethisinSouldi-
ers and Mariners; none more ready to con-
temne dangers than ihcy, becaufe they have
often efcaped; they delude the workes of God
that {hould draw them to falvation. Rootes
will make the weeds grow againe, not being
taken heed of . The long f offering of God (hould
, draw us to repentance , buc it doth not fo.iPet*
\ 3.3./* the la/l time (hall come mockers , walking
after thetrowne Ittjls^ and faying^ Where ts the
fromife of his commtng} for all things continue
as they were from the beginning of the creation-^
that is, men (hall fecle nothing, apprehend
nothing that God dothj iudgements being be-
Jeeved
1
ef Spiriimll Death and Life:
165
Iceved they fccond the Word 5 being eluded,
they hinder us and ir.
The fift impediment is ignorance s men
know not the w ayes of Ged , therefore they
doenotimbracetIum./^4. 10. if thouhadft
knowne the gift of God, and who it u that fpeaketh
to thee , thou wouldcft havered of bun* There
is enough in religion to make men love it, if
they knew it: there is vertue in it, there is
beauty and profit in it. Efe. 57. 7 here is a peace
in it 5 all the wayes of it are wayes of pleafantneffe
there is honour in ir 5 old age is hcmurabie ntth
righteoufneffe. But mens hearts are full of
darkenefie; they fee not, neyther doe they
underftand it. 2 Pet. 2. 12 They (jteake evittof
the things thej knew not 3 Its true ,they know rhe
thiogs , T «-<ppof«^,thcy know them not expe-
rimentally and really, and that deceives the m.
I Cor % 8. 2. If any man thinke hee knowetb any
things he knoweth nothing yet as he owjot to know.
One may know all things, and yet know no-
thing, as he fhould : Ignorance deceives many*
it makes them to meafure religion by afalfe f
rule, and common opinion. Aft ,2^ 14; it is J
called htrefy 5 when yee judge of it by external 1
fhewes, all bafeneffeis outwardly inrelfgion,
itisaslikeacoftly thing covered wichftraw:
Chrift was hid under a Car f enters Sonne $ prea^
ching under the name of fooltfmefjc : fo our ig-
norance in attributing things to falfe cauies
keepesus off. jftheGofpelbehid^ it is hidden
to
Pro,}, 17.
Pro.l6»3i;
Matth.I$.5S,
I Cor.i.21.
2 Cor, 4,3 4
1 66 ^ Elegant and lively Defcription,
6
tothofe tbatperifc there is a double ignorance ;
privative, and poficive 5 that is it, by which the
Cod of this world Hinds men^ breeding a falfc
perfwafionofgood, andagood perfwafionof
evill.
The fixt impediment is in-confideration :
men doe not confider the things they might
know : if men would deduce one thing from
another, and doe that they know, they might
be brought to God* Bent. 29, 2. 3. Tee have
fcenc, fc\i\iM$yfes % all that the Lord did be fire
your eyes t in the Land of Egypt, upon Pharoahand
hisfervantsi yee havefeene thofe great fignes
and miracles which bee did , yet the Lord hath not
given you an heart to perceive, and eyes to fie 9
and eares to heare untiHthis day : that is, yee
have not profited becaufc yee have not con-
fidered . We thinke if that we had lived then,
wee had beleeved , yet wee fee how few of
them did beleeve .• webeleevcthe Seriptures,
yet what inconfequence is there in mens lives,
becaufe wee doe not confider things. Con-
fideration hefpes to perfeS mens actions 5 it
I is as a circular line 5 one part helpcs the other.
If wee looke backe and examine our a&ions, it
helpes; want of it hinders. What is repen-
tance, but con fideration i Ier. 8<6. No man
repented him of his wickedneffe^aying,wh*t have
1 done} want ofthtskeepes men from falvation.
2 Chron. £.37* iftbeybetbinke themfelves in the
Landwb:ther they are carried away , and turne
and^
ofSfmiuall Death and Life:
16 j
andpray unto me % in their captivity , fay ing^Wee
have [inned, we have done amijfe, and dealt wick-
ed/y- 3 then I will heare. So ler. 8.6. God hark-
ncd whether any would fay^ What have / done i
merigGeGnandconSdernot.He/?*4.i 1. wh§rc-
dome, and new xoine^ (leaie away their hearts 5 that
iSjitmakf-sthemnot toconfider.^/^. 6.52.
They confidered not the loaves , ther efo re t heir
hearts were hardened.-they were feareful in the
Chip, becaufe they confidered oot the miracle
of the loaves.
The ievemh impediment, is a certaineftif-
neffe and obfirmation of minde , whereby a
man is feiled to continue in fuch a courfe that
is pleafant to him, and all that erode him in it
are enemies to him. Rpm. %.theflefb hnotfub-
jeB te the Spirit , it croflTeth it : one reckons not
a mm his enemy unlefle heecrolfe him. It
tnuftbefo 5 every creature as long as it hath
a being, oppofeth that which is contrary to it s
fo every man that delights himfcife in fuch cr
fuch a luft 5 will not be circumcifcd , cleanfed
and wafhed from it, hee will not have chr/fl
reigne over him^ he will have his elbow roomc.
Thofe men that are not translated from death to
life, they count the wayes of God eyther va-
nityor folly, andwill not fubmk unto them,
nor yet heare Chri(h voyce.
Now the mean*s, the helpes, and wayes tc
breake thro^gn cne impediments, and to re Hoiita%
ceive the Word with profit, arethefe.
Luk.1p.14..
jhr.vvtohcarc
6 8 An Elegant and lively Vefcription,
Mating:
Fir ft, to hcare profitably , thatthevoyceof
the Sonne of God bee not a com -non voyce,
but peculiar, take that rule which isfet downe,
Lftk.S* 1 8. Take heed how yee heare. Chrift
gave that admonition to his hearers, and I
give it to you: looke toyourfelves, take heed
how yee come to hearc the Word ; doe it
diligently: the reafon of this is added in the
fame verfe: for unto him that hath (htll be given,
and from him that hath not, (hill bee taken away
even that which hefeemed to have. That is , if
yee heare and get a little knowledge, yee (hall
have more: hee that yeeldeth fonoe fruits,
fhall bring foorth more: hee that dothfome
things, (hall doe more, God will bleflc you.
But from him that hath not , JbaU bee taken even
that which hee feemed to have : that is, your
hearts (ball be hardened , and that common
knowledge which you have fhall bee taken a-
way. lob, 15.2. Every branch thatbeareth not
fiuiic God cuts downe. God lpokes into a Con-
gregation to fee who doth make confeience of
hearing; xhok that doe, hepurgetb; butthofe
chat profit not, heecurfeth: he takes not away
their lives , but their graces, makes them wi-
ther in the inward man , and fo hee comes to
death.L**. 19. He that had ten Tatents, he th*t
had mod, had more given him : To pra<3ife a
little is the way to get more* The TaUnt is ta*
kenftomhimj&hodidnotufeit, and given to him^
that hadmoH Talents. There are two rewards
for!
of Spirituall Death and Life.
169
for him that ufcth the Talent well. Firft, hee
fhall have m< re. Secondly, he Jhall he ruler
ever ten Cities . heefhall have comfort here,
and hereafter : hee /hall have more comfon
j and grace. See how he dealt with Nathaniel
I foh.U^o. Becaufe he confeffed Chrift /# be the
Sonne of God y And beleeved becaufe CbnJifaw
himunder the Fig-tree ^ which was butaimall
thing ; Chrtfl tels him thdt beefhatl fee greater
things than tbefe. lob. 7. * 7« tf*»y m% * *'# dee
hi* nsll> beefhatl know of the doclrine whether it be
of Gods that is , ifvee pra&ife according to
your knowledge, you dull knuw more,it lhall
be confirmed to you. Let men know andnot
pradife j then Rom .1.21.22. Becaufe when they
knew God, t he j glorified him not 4* God, neyther
are thank full, therefore God gives them up to un-
cleanmffe, t boron the lufls of thetr owne hearts,
to difionottr their owne bodyes betweene them
felvcs^ and toworfbip Idols ; as he dealt with the
Gent/lcs, So in the* Thejf, 2 9. Becaufe they
received not the love of the truth 5 becaufe they
he3rdmuch, anddidnotimbraceit, God gave
them up to ftrong delufions to beieeve lyes. See it
by experience .• when as men play with their
knowledge , God gives them up to hcrefies.
The Spirit ofGodvtiU not flrive long with them.
God hath commanded us, not to caft Pearles
before Swim 9 and*will hee himfelfedoe it?
Confider what yee doe in every do&rine of
(alvation. that is preached to you 5 yeeeyther
M rdifli
Macth.7 4 6.
170 Jn Elegant andlively Vtjcripm,
2Cor.2.l6.
rcliih k 3 or not 5 yee obey it, or difobcy it; ye
tafteir, or difrelifli it : Uyee tap it not^ it it a
favour of death unto death ^ that is 3 it brings
death and leades to hell: ifyec favour it aright,
it brings to heaven. There is no true do6trine 5 \
but the not obeying of it bringcth fomething j
to your- damnation. When the favour of i
Chriils knowledge is made manifeft, not 1
receiving it, ye rejeft it , and it brings a curfe. j
j Heb. 6.7.81 The earth which drinketh in the '.
mine which commeth oft up fin it y and brings firth \
hearbes meetefor him by whom it is dreffed^ re* I
ceiveth a bleffmgofGod $ but that which bring- j
ttb forth thornes and briers is resetted, and is \
nigh unto cur Jing^ whofe end is to be burned uhat
is, the word is as raine it makes, hearbs and
weeds to grow ; if hearbs grow,(5od doth pro-
fper it more 5 if it fals upon rockes it withers
more and more h God doth curfe it. It is not
in the knowledge of divinity asinotherfcien-
ces: in them ye may negleft ayeare or two,
and get itagaine 5 but it is notfoin this; yee
will not be able to returne againc, yce are
I neare a curfe 5 yee cannot redeeme it- See what
followes in the negle&ing of the Word. In
the 3 2 Chron.^6,i $.16. Cod /em his meffengers
rifing up early ^ &c. becaufe he had companion on
his people^ and on his dwelling place. But they
mocked the meffengers ofGod^ and defpifed his
Word, and mifufedhis Prophets, untiUthe -wrath
tfthe Lord rofe up againfi his people \ till there was
of Spiritual! Death and Life.
*7
no remedy. Grace may ftand with infirmities
before they are reveiled,but being reveiled the
light difcerneth them. Ifmenrefufe, God in-
duresit not. Aft. 17.30. The times oftkatigno
ranee God regarded not, but now take heed, the
Go/peRbeing revelled $ God will beare no lon-
ger. Before John Baptifl came , the Axe was
not hide to the root e of the tree ; bUtasfoone
\zs he c&me, it was 5 becaufe then the Gofpel
was made knowne - 3 hce revealed the truth.
When the truth is once revealed , if men doe
not then receive it s God indures it noi.Heb.$ .
13. To day ifyee mil heare my voyce ^harden mt
\your hearts. God will not ftay longer thmthis
day. There is a day , ( when it is wee cannot
prefcribe ) after which God will not offer
grace : but commonly wee fee that men being
of the age of difcretion, ancj having the way
Chewed, if they negleft it then, they common
lyperifb. God hath a fecret time. The hwes
had their day ; but becaufe they accounted them
/elves unworthy of ever lading life, Pauldidtume
from them to the Gentiles , Aft\ 1 3 46". Saule had
his day , hee had common gifts and profited
not, therefore God forfooke him. So ijrae/l
had their day, but when they negle^edit,
God bids leremixbnottofray for them. Con-
filter what you have heard of the Sacrament,
that yee may not abfent your felves from it,
in the places wherein you are, without weigh-
tv affaires, which willexcufe you before God •
y M 2 fo
Math.j.io*
1 yz An Elegant And lively V e/cnption :
Epbcf r f«l6.
1..
Exod.2o«
fo foi the Sabbath ; you know it fhoold bee
kept ; becaufe it is holy •, and if it be holy,I
would aske you this queftion 5 whether it bee
holy in whole, or in part ? If all of it be holy,
it is not arbitrary, it rauft be fcqueftred from
common ufes. The veffels of the Sanctuary
are faid to bee holy , becaufe they were not
ufed but about holy things : So the Temple is
holy, becaufe it is a place fet apart for Gods fer-
vice: fo time is ho]y,when it is beftowed on ho •
ly things, holy thoughts, holy duties^ confider
that it is holy, and that every part thereof is ho-
ly $ and then deny if you can,that it is not to be
ian&ified. Someiaen fpend rheir time which
they fhould redeecne jn idlenefie and gaming-,
pnoft in drunkennefTe and difordcr, and not as
they fhould. Yee have heard of mortifications
yee have heard the dotfrine of changing from
death to lif e^apply thero,and take heed ho wyou
hcare -, yee that heard it negligently fhall grow
worfeandworfe.
The fecond meanes to heare profitably, is
that which is fet downe in the i Thejf.i. 13.
that is, to receive theW$rd, mt tithe Wordof
mun^ but a* the Word tf God. This makes the
Word of Chnft effeduall , to hcare it as the
Word of God : that is, confider, whofe word
it is. Confider the ground of it, that it pro-
cecds from God who is prcfent,God is there,
and we fpeake in his ftcad : Gedjpdke to the If-
raelites in Mmtt Stnaj , and wouldha ve con-
tinued
of Spiritual! Death and Life.
- -
tin ued for any thing we know \>yet the people de~
fired that>Me[es J\)$uid(peake unto them. Wee be
feechy eu in theftead ofckriftjo be reconciled unto
God. This is of much moment, to heare it as
Gods Word:cnorrall truths may build you up
in morrall venues, and may be profitable to
that purpofe; but they Will not breed fpirituall
life: that the Word onely doth, being received
as the Word of God. loin 6.6$ > when as Chrift
demanded of the twelve, whether they alfo
would goe away ? Peter made this an/wer^ Lord %
whither fiall wegoe * Thou haft the words of eter-
nal life. A man is not a living man, but by con-
■junttton'tetwixt God and the foule: God is to
thcfoule,asthe foule is to the body, heeputs
li fe into it^ and is conjoyned to it by his word when
it is thus received. The Word comming as
from God, wee doe that which is comman-
ded us,becaufe God will have us doe its we doe
it (imply and finccrely,fo that Godacceptsit.
When we receive the Word as the Word of
God, with faith, and full Affurance, then it
breeds life within us s and when it begets life
then it comes from God,then it comes in pow-
er and io the holy Ghoft, and makes us be*
come followers of Chrift, i Thefi i, 5, When
we receive the Word of God, as from God
himfelfe with full aflbrance,then it workes ef-
fe&u^lly ,then it begetteth life in us. To live,
is to have fence and motion^to beading; the re-
ceiving of the word with ful affurance,makes us
M3 aftive*
7?
2 Cor.
J»2o.
iThcf. M3 .
/
1 74 ^ n % l e £ ant m ^ ^ ve b ® e J cr i£ tm >
Num. I a.
Kebsli.i
18.19*
*4«
7«
a#ive; the bcleevingoficfctsmenon worke,
2 Ciiw». 2 5 . 5 . 6. i o. w!tf* 4* Amajiah beleeved
that God would not be with him unleffe heefent 4-
tvaythelfratiites, then he (ent them array and not
before. Caleb and lofuah didbelecve, therefore
they followed God conftantly. K^ibraham offered
up his feme Ifaackf* because he beleeved God;
that hecouldgive him another fonne, orratfehim
out of afhes againe. Let a man be per {Waded
that fuch a thing will hurt bim , or that fucha
thing will doe him good, hee doth the one and
leaves the other . Receive therefore the Word
with full aflfiirance , confider what is deli-
vered, if ic be the. Word or no ; confider
that it which yee heare, iseyther the Word
or not the Word , it belongs to me or not.
Men take things overly, and are not rooted and
grounded in faith, and that makes them heare
unprofitably. See then if your particular ali-
ens agree with the Word, fo yee fhall be roo-
ted in faith •, this makes the Word a Word of
life.
The third rule and meanes to heare with
pro fir, is that which is fet downe of the fourth
ground* in the parable of the feed, in the eight
ofZ*^ 3 the 15. verfc, that is, To receive the
Word with honeft and good hearts 5 having hoard
-the Word to hope it, and to bring forth fuitemth
patience, Heare tkc word with honcft hearts^
this is done when as a man is refolved to pra*
&ife whatfoever God will reveale s when he
. faathj
of Spiritual! Death and Life.
l 75
hath no refervations or exceptions to himfelfe; i
when hee is rcfolved to pra&ife what he heares I
with an humble heart : being humbled we will
doe this, and not before.
The fourth ground was humbled j men will
not hcare this becaufe they are ptoudrnow pride
is an evill difpofition in the creature, whereby
it exalts its felfe above its meafure : There is
this fault in men, they will picke and chufe in
the wayes of God. The laft ground will one-
\y part with all for Chrift. A3. 9* When as
paul was humbled, hee then cryed out, Lord
what mlt thou have me to doe ? I will doe or fuf-
fer any thing for thee, and hee was as good as
his word. So Aft. 2. 3 a. the levees being hum-
bled cried out, tylen and brethren what ft fill wee
doe? wee will doe any thing to be faved. So
Aft, 1 6. 3 o« The jay lor being humbled demanded
ofPaulvihatbeefhould doe to behaved 5 whenasa
man is thus difpofed, God will teach him,PfaL
2 5. 9. God teacbeth the bumble his wayes : man
himfelfe will doe foj if he fee 01c willing to
learne^c will teach him iThefecrets oft he Lord
are revealed to thofe that feare hsm ; to thofe that
ftand in awe of him, and dare doe nothing a-
gainft him-, hee reveales his peculiar truthes
in a peculiar manner to men , thofe things that
are etfeduall to their falvation: Bring there-
fore humble hearts, ready to obey.
But you will fay \ wee doe obey and pra&ife
what we heare*
M 4 I
P.faUM 4 #
OijeS.
An Eli"? inland Ifvely Vejcriptiop,
Anfa*
Dwct.f'29«
4
I anfwer, that yee may be deceived as they,
in the fift o(Deut. They faid they would obey,
out Gsd la-v that there was another heart in
thcca than what they faidc : therefore God
faid; O that there were f*ch an heart in them ,
that they would feare me^ and keepe my comman-
elements alwayes jhat it might goe well with them
and their children fir ever \ So Isbanan and the
other Capiaines, /^r.42.20. depredleremia^
to gee to God) to know his wiS i And they would doe
what/oever he fhould fay^ whether it were good
or eviH, But leremiah tels them that they did
but diffemble in their heart s-J\z knew they would
not doe it. Looke to this in the a&s and effeAs;
what have you done when, the Word croffcth
youinyouraymes, eftates, names, ftiendsf
Ifyouhavedifobeyed it, then £*e. 14.4^ the
Word is mtde a (tumbling blocke y & your iniquities
are before your face ^and the Lord mil an/were you
according to the multitude of your Idols. God
will anfwer fuch men according to their com-
ming,asthey come with falfe hearts,they fhall
be dealt withall accordingly. Come then with
hearts refolved to ptaftife whatfoever is fpo-
ken, and defirc God to raake it effectual! to fal-
vation.
The fourth meanes to heare the Word,and
the voyce of Chrift profitably, is to lay up
what you heare .- let it abide and continew
with you. This rule is prefcribed by Chrift
himfelfe J*i&. 1 5»7*/fye abide in me^andmy words
abide
ef Spiritual! Death and Life;
177
A&.I7 J
afade in yoa^ ye (hall & ke what fee will y and tijh U 1
he done unto y$n.V\ 7 hzn ye at:end co*he Woro, *
if yeeareaffeifod with it but for tbenmc, it
is noching • except it continue with you it
will not profit you 5 you muft doe as Mary
did ; Jhee iayed up all the fajings that (hee heard
if Cbrijt y and pondered them in her hearty
Luke 2.51. The Difciples often queftioBed
ofChrift: which proves, thstthey pondered
his Words in their hearts : So the Nobles of
Beret? they fear ched the Scripture 9 . Co Jacob hee
neteitbefajingoflofepb and latdit up. Yee doe
not hearc thus if you doe but lead your earcs
for the time, ifyce workeitnor uponyour af-
fedionsjyc profit not. The reafon why there
is fo much preaching, and fa little profit, is
for want of this. There are two kinds of ill
hearers: the fir ft are fueh as hcare as S wine,and
trample all they heare under kcte; the fecond,
fuch as heare as Dogs, fnarling at the do&rine:
if yec offend ineythcr of thefe, yee heare a-
miflTe. Of all thefoure grounds that was worft
which received not the Word. When men
heare the Word there is more than a natqrall
forgetfulncffe in them, the Divtll heipes it.
//*#*. 1.23.24, He that heares the word^ and re*
cals it not, or pra&ifeth it not* u like one that
beboidetb hU face in a glajfefor he beboidetb him-
felfe and goetb away , andfiraigbtroay forget teth
what manner of man be was : yee muft recall it
before yee can pra&ifc it, clfs yee will be like
to
... < *..— . J ~^> ■ ■ ■ »
178 ^ Elegant and li vdy Defcription y
to thofe that behold their face in a glafTe, and
wipe not away their fpots.
Be not therefore forgerfull hearers : and for
this , firft recall and rf peate what yee have
heard when yee are go.ie: Secondly, pra&ife
it afterwards • there is a bleffing promifed to
rain Jfull hearers, there is a curfe denounced
againftrhofe that are forgetfull, loh. i$i^,lf
yee know tbefe things , bdppy are ye if you doe them ,
but there is a curfe for you if you due not pro-
fit ; God will make yon to heare, and will not
give you his Spirit, Regard to prize the Word
if ye will not be forgetfull. Rom. 1.28. thofe thit
did not like to ret dine God in their knowledge ,
thofe that did heare the Word and not regard
it^Godgave them ap to a reprobate fence,to an In-
judicioufnefle to doe thofe things th&t were not
convenient t not being able to profit by it. The
ancient Fathers much preffed the repetition of
Scrmons,and one of them ufeth this fimili f ude:
A man that comes into a pleafant garden, will
not content himfelfe with the prefent fent only^
but he wil carry fome of the flowers home with
him 5 So in a cold day, a man will not be coo-
tent to heare himfelfe at anorhers man fire, but
he will carry away fome fire with him tokeepe
him hot at home. So doe yee when ye come
to heare the Word • carry home fome flow-
ers of it with you, carry fome fire home with
you, to heate and warme your hearts. God
regards not flufhes and moodes, and fuch neg-
!i
of Spirituatt Death and Life.
*79
ligencc in performing of holy duties as will not
warme your hearts. Men are like a Sive in the
water ; it is full whiles it is in the water,but be-
ing taken out of it, it hath nothing ; it is not the
hearing of the Word of God, or thedoingof
it negligently that will profit, if ye heare it on-
ly pro ferma, and negligently, it doth you no
good, but it brings Gods cur fc upon you. Gods
curfe is on many, they grow not in know*
ledge or grace for want of diligen ce ; where-
fore in the 2 Pet. 3,17. the Apoftle bids us
bewArelidft being leddvay with the error of the
wicked, wefaO/r0f» our owne fiedfaftneffe ? to
prevent this, grow in grace , and for thispur-
pofegrowin knowledge > fortheayegrowin
grace.
The fift meanes to beare profitably, is to
prize the Word and the voyceof Chrift fpea-
king to the heart : pray earneftly for it that ye
may fecke it earneftly at Gods hands, befeech
him to fpeakc to your hearts." your hearing is j
nothing without this : it is the great fheapheard J
tftkefiecke that muft feede you. It is the Spi-
rit that muft teach you. Therefore when as
you come to heare, pray earneftly to God to
fpeake unto you by his Spirit. It k the Spirit
that qmckneth. loh. 6*6$. the Word is fpirituall,
and wee are carnall -j therefore wee muft pray
for the Spirit to helpe us for ro heare : the Spi-
rit -snot bcftiK-'ed without prayer, Jft.i. 14.
i5.Godpromifcdtogiv^his Spirit to his A-
poftles,
1 f**s*Si
, II . 1 — ■ — I J ■ I ■
1 8 O An Elegant and lively T)efcri[)Uon y
Pfat.HP.
Z Cor 3* 21-
\
poftles, yet they continued long in prayers ere he
gave it them.Luk. 1 1 ♦ 1 3. God gives not bu Spi-
rit but to fuch 44 askt «f J to fuch as cotinue pray-
ing,askingand knocking. Dauid prayes to God 5
to open his eyes that be might fee the wonders of his
Law 1 Men may heare the Word, yet God o-
pens not their eyes without fceking to him.
God fpeakcs unto you by his Minifters. Paule
and Ap olios are yours j we arc the Minifters of
God, for your fakes, for your fervice . If God
open the dore of uttcrance,it is not forour fakes
but yours, that you might feeke the Word at
our mouthesand beleeve. .^#.14.1.8 great
company oflewes and Gentiles beleeved by
hearing the Word preached, and receiving of
it:7** world receives not the ty/>/f ,becaufe they
feeke it nor, i^. 14 ij. We in preaching, can
doe nothing 5 it is the Spitit that muft doe it.
2 Cor. 3 ,1 8. we can fhe wyou t he I mage of God ,
but it is nothing toyou if ye be not transformed
into the fame image from glory toglory : and it is
the Spirit that mufi thus tram forme jou. Coo*
dude therfare with God in prayer, let not him
deny you^ one Word from him is more than a
thoufand from us. God faftning his Word up-
on your heartsjit cbaogeth you$without him wc
preach in vayne.
The fixtmeanes to heare profitably, isto
come with vacuity of minde, free from all
things that hinder ; elfewce few but amonofi
thornesJtr^jRz fpeake to men prepofleffed:
the
ef Spirituall Death and Life*
181
the feed falles on fellow ground j we fpeake to
men, wtaofe hearts are full of lufts,they have
anoyfe of bulinefle within them ; and fo they
heare us net, becaufe their hearts are forepof-
fcflcd. The arrowes head being in the wound,
it is in vaine to lay plaifters upon it : there-
fore, lam. i .24. when as wee come to heare
the Word, wee are commanded, to lay a fide
allfuperfluityofn&ughtinejfe^ and to receive with
meekeneffe^ the ingrafted Word^htch * able to
fave our joules. Doe in hearing the Word as
men doe in grafting., cur off allfuperfluous
branches • come with empty minds 5 attend
to the matters of grace. Men who have full
ftomacks God feeds not ; He feeds the hungry,
others are fnt empty away, they are alwayes
hearing, bat never profiting.. Ilhould fpeake
now to Minifters and people : to Minifters,
that they fpeake in the voyce of Chrift, that
they fpeake as he did ; not tnreifedome of words,
but in the evidence of the Spirit ; To the people^
that they muft heare them by whom Chrift
fpeakes : thofe who tave Livings to beftow,
ought to beftow them on fuch as fpeake the
Words of Chrift 5 they that want his voyce
ought to procure fuch. Now if yce will not
be at coft for a good Minifter , it is a'figne you
love your profit above Chrift. Thofe that
dwell where Chrifts v©yce is not , let them
remove, for they fit tn darkeneffe and in the (had*
dow of death, Efaf.p.z . 1 f your dwelling be plea-
fant
Lufc.i.n*
iCer,2.i h 4u
1 8 z Jn Elegant and lively Vefcription,
Pfal,I20.$,
D*n»9,*7#
Obietf.
M£th.22«
fant, if you have bitter waters or no waters
at all, you will remove : Have not your d we U
ling then where the water of life is not. I£
the voyce of Chrift be the onely raeanes to
beget life, let men come to it. -It isagreat
fault, men come not to this voyce : hee that
came not to the Sacrament, muft be cutoff:
Whit fhall be done to him that comes not
to the Word ? Want of the Word preached
is a great mitery; therefore David complai-
neth much jf this cafe , when he was not able to
ceme to tat Word. O that I am confer ained to
the I in Me/hech^ and to have my habitation a-
mongft the tents of Kedar. The daily facrificc
being taken away, kwzsthegreateB deflation I
that could be ; and can men live there with
comfort where the Word is wanting t Is it
a duty to come tohearc the Word, or is it Ar-
bitrary, to come or not to come ? If it be arbi -
trary , then yee performc but a will worfhip,
whenyeeheareit; ifaduty, then yee rauft
hearcitconftantly , and enquire where it is to
be bad.
But you have excufes.
To this I anfwer, fee how yee can excufc
yourfelves to God : How angry was Chrift
wkhtkoic that came not to fhe marriage : that
is principally meant ofcomming to hearcthe
Goipell. It isadefpyfingof God and his or
dinancesnottocome* it is a contempt which
brings forth a curfe, which brings a judgement
that
tf Spirituall Death and Life:
that is like the fione, Thofetk&t dejpifejcu, de~
Jpife me^ faith Chrift. the word is the power of
GodtofalvMion: there is no falvation without
faith,and there is no faith but by hearing, Faith
comes by hearivgiHethdt heares netyou^ hems net
me y faith Chrift. Therefore if you heare not
this voyce of the Sonne of God take heed left
hehcarenotyouatlafto
18?
Lulciojtf.
Rcm.io.il.
wmwmmmw
<s
S3'
THE
DOCTRINE
OF
SELFEJDENIALL
Lvk. 9.25.
sAndhejaid unto them all, If any
man mil come after mee, let him
deny himjelfe,and tafyup his crojfe
daily. and follow me*
Ee have formerly propounded
'hree things unto you -, the
firft was, to {hew you what
wecareoutof C KRi s 15 and
that is, wee are dead men ; the
fecond is 3 what wee gaine by C h r i s t : and
N that
is ?
s
iS6
The Vottrine ofSelfe<deniaff. j
that is, Life eternal, with all things belong*
ing to it 5 and thefe two wee have finifhed .
the third is, what wee muft doe for C h r i s *.
And that is, Wee muft deny our f elves ^ take
vf C brills Crojfe and follow him : and for this
end I have chofen this Text. And hee [aide
unto them all ^ If Any man will come after mee^
let him deny himfelfe , and take vp his Crojfe
daily , and follow met. As if hee fhouldhave
faid s all expecting any benefit from me now,
I looke for this from them againe , to deny
themfelves, to take up my daily crofle, and fol-
low me.
The occafion of thefe words, was this.
Christ told them before, that the Sonne of
man muft fuffer many things, goe through ma-
ny troubles and drinke this Cup : now from
this, he makes this confe&ary •• Hee that will
bee mine, muft doe the fame things that I doe,
though not in the lame meafure , He muft deny
himfelfe^ bee muft take up hit daily crofle, as I
doe dye on the Groffe, and follow mce. The
maine Poinit intended is this : Who ever will
have benefit by mee, muft follow mee. Now
there are two maine impediments that hinder
men from following me 5 The firftis Plea-
furesj or any thing that a man luftsafter^ there-
fore hee that comes to me muft deny himfelfe.
The fecond is crofles • hee that followcsmee
meets with many troubles, croflesand affii&i-
ons from theDivell and the world 5 now hee
muft
The T*oBrim ofSelfe*denia/L
i«7
oiuft not baukc the way or decline them, when
as he mectethwith them, but hee muft goe
thorough with them, and every day beare
them -, therefore hee addes , that tee that will
cme After him, muft not osely deny himfelfe,
but likewifc take uf his croffe daily and follow
him.
Thefirft point of De&rine chat arifethfrom
the words is this.
That whfoever lookes for any inter eft in chrijf,
muft deny himfelfe* Hee that comes after mee,
that is, he that will bee faved by me, united to
me,made one with me,muft deny himfelfe^that
is, though there be no precedent condition
required of thofe that come to Chrift , ( wee
Preach, that if any man will conie in,hee fhall
be faved, what ever hee hath beene ; there is
no antecedent condition required but to defire
Christ, Rev. 22.17. Let him that is athirfl
come, let whofoever wff come and tafte of the
waters of life freely. That is, none will take
him , none will come in but fuch as thirft :
there is nothing required before hand but
to take him .• ) yet yee muft know, that when
yee have taken him, you muft bee his 5 hee
muft bee your Lord, and you muft bee confor-
mable to him: this none candoe without de-
nying himfelfe. Pav l followed chrift 1 be-
caufehee denyed himfelfe ; but Demas did
not deny himfelfe. therefore 2 Tim* 4. 10. Hee
unbraced the prefent world, and forfooke chrift.
N 2 Numb.
Dott. l
i88
The Voftrine ofSelfe*AeniaU.
guejc.
Anfw.
R^n.t.1
S.8.9*
] N***y,l^iA<Jofa.l4$>.G alebWIo s h y a
I followed God cenjlantlj, they went through all
I and denied theaafelves s the other heads of the
Tribes did not. Take Abraham for example
©f Selfe^ denial!. Gen im.God bids htm gfie cut
*{ his C$untrj to An nnknotnne Land, and hec doth
it ; Hce refufed nocto offer up his onely Sonne
when hce was commanded to doe it$ hec fcrved
Gcd conftantly. If our wills zxAchrifis will
were unifons & coincident, then there were bo
need to deny our felves 5 but becanfe they are
contrary oa« to the other, therefore wc.muft
deny our felves.
But what is it to deny our feives ?
I anfwer,it is nothing elfe, but not to make
our feives our aiaie and end ; but to make
God our end and airae, and to deny our
{elves as wee are contrary to him : To deny
; that dulneffe and averfnefle of Nature, that
the Scripture calls, the M nun ^ 2udthefle(b\
to give this the deniall is to deny a mans
I felfe; becaufc this is reckoned a mans felfe.
Fiefh asjd corruption of nature, is called
a mans felfe. i Corinth, q* 5. Wee ft each not
eur felves^ but Christ : That is , wee preach j
i not for our ownc credit and ends , but for
Chrift and his glory. The corruption of Na-
ture is reckoned a mans feife. 2 Corinth. 12. 5*
P a v l faith that hec knew * man thai wm caught
vp into Faradice^ tjrc Offnch a one I will glory ,
yet of my felfe 2 will net glory : That is>I frill
not
The DoFlrine of S elf e* deniall.
\%9
not rejoyce of my corruption, but of the rege- 1
nerace part of my felfe. I am a lumpe, a body
offinne.
But why is this reckoned a mans felfe ?
I an! wer, becaufe it is fpread over the Soule
and all the faculties, as the forme is overthc
matter 5 for a man cherifheth it as himfelfe^
that which fights againftit fights againfl him-
felfe.
But how can a man pofliblie deny himfelfe f
For there mud be a requeft before there can
be a deoiall^and this cannot be done but where
there are two » one to requeft,another to deny ;
now man is but one,bow then can this be ?
Ianfwer, there are two felfes, two men in
every man 5 one requefts, the ether denyes.
R0m 9 j \o. It km longer libit doe it . butfinne
that dwe/s m met 1 that is, there are two in
me, theflefhandthefpirit 5 by the one I will
the thing, by the other I refiftic s In every Re-
generate man, there are three things • 1 ; Com-
mon Nature, which is ncyther morally good
nor eviil : this hath an entity in it,and To is
good. Secondly, to this is added the flefli,
I the corruption of Nature , on the one fide 5
byafifing it the wrong way • on the other fide
ofic there is the fpirit, turning ie the right way
Undre&ifying it. This common nature as it
ji$ guided by the fpirit, denyes it felfe in the
things propounded, according to the flefh § the
underftanding and the will m this competiti-
N 3 ©n
Que/!.
Anfw *
Quefi.
Anfw<
190
The Dottrine ofSelfe-deniaB.
Reafons of
Selfe denial
I
tiondcny tbeflefh : when as your wills and
affections defire riches, pleafures, weaJth,lifc,
in an inordinate manner s deny your felves,
the fpirit rcqvefting the contrary. Without
this Selfe- denyall a man cannot be faved j there !
isaneceffity of it, and there is much equity in*
it, ( as there is in all Gods Commandements,}
if wee could but fee it.
For firft, if wc looke into our felves,, there is
great reafon to deny our felves, becaufcifwe
doe it not, wee deftrey our fel ves. The flefh is
tothcSotile, asadifeafeistothebody; Ifyc
give one that is ficke of a Dropfic, drinke ; or
one ficke oi a Feaver , Wine ; you pleafe the
humour well, but ye kill the man ; f© it is here.
Gala/b. £.8. Hetbatfowethto the flefh , (halt of
the flejh reape Corruption 5 that is , by fatis-
fying of it wee reape Deftru&ion: bee that
foweth to the flelh reapes deftru&ion 5 that is,
definition comes not prefently, it is as feed
that isfowne, k comes for the m©ft part after-
wards. And this anfwers an obje&ion that
might be made, that we fee the contrary. Ezek.
18. 31. God fayth, whf mSyee dye Oyee houfe of
IfratU? That is, though you fee not present
death, yet your fins will bring death. As it is
faidofuncleannes^^t/.2.i8.T^4////(f^/^/^
chambers of death-, fo may it be faid of any other
fin, itleadestodeath. But now to deny your
fel ves, is life, becaufe by fo doing ye fow to the
fpirit. And he that/owes to the fpirit $ (hall of the
ffirit
y
The DoBrine ofSelfe-deniall
jpirit reApe life cverUfling.Gd\6&.
SecondIy,in regard of G$d there is good rea-
fonthatwe fhoulddeny ourielves. For what
is it to have a God , without worfhippinghim
as God ? If we doe not deny our felves, we fet
not God above our (elves. Looke upon the na -
ture of things ,& you (hall finde, that 60;/ hath
none above himfelfe. GOD may doe all things
for his owne eads ■> but looke to your felves,
you are made for another end; keepe the order
of nature, doe as the order of things requires,
you muft be fubjed; to him, your defires corn,
raing in competition with what God requires,
you muft deny your felves.
But how is it pofllble for a man in his pro-
jc&s, and the thoughts of his hearr,not to feeke
himleffc?
To this I anfwer , fir ft , that in every man
thereisanaturallfelfe-Iove, therefore wedoe
notdeftroyit, but fay, that a man may feeke
himfelfe, becaufe God hath planted it in Na-
ture 5 and the plants which hee hath planted
we muft not root out 5 we have Gardens in our
hearts,and we muft weed theto:grace deftroyes
not nature but elevates it. Nature is the
Worke of G o d : (Ofu* Natur* eft opus Autho
ris.)
Secondly , God will not binde us to that
which is (imply impcflible 3 therefore God
will not have us not to feeke our felves ; yea he
hath commanded us not to kill our felves,
N 4 and
191
Anfw,
102
Math.19* 1 ?'
3
Math. 3. 2,
Math.2o.28,
The Doctrine ofSelfe*deniall.
Vfi.v
and to love our neighbours as our felves • which
flue w that a man may love himfelfe.
Thirdly, the motives ufed in Scripture, Re-
pent for the liingdome of God is at hand : and
Feate not him that cankt&the body and doe no
more 3 hut feart him that is able to cafi bothfiule
and body into Hell; fhewthat a man may love
himfelfe. Wherefore wee doe not take away
tliisfelfe-lovebutredificit; wee doe not dry
up this ftreame, but turne it into it's right
Channell : wee extirpate not this planr. , but
guide it into the right way ; as Muficians breake
not the firings, but re&ifie and tunc them.
Wherefore wee affirme, that a man may and
muft feeke himfelfe fo farre as it is good for
himfelfe , a^d no farther ; This religion doth,
it rcdifies our love , teacheth us to deny inor-
dinate afFedions, and to ferve God with a per-
fect ftearc. BefGre regeneration, a man feekes
himfelfe by doing things that are pleafantac*
cording to the flcfli, he doth the thing he fees
and handles. But a man that isfan&ifkd/eeks
his happinefle in God , though he loofeth his
goods, his life 3 and all that hee hath, his hap-
pineffe is in God.he is refolved to doe or fuffer
any thing for God.
If none can have any intereft in Christ
without denying himfelfe, then joyne not
both together : make no conjun&ion whereas
God hath made an abfolure difiun£Hon 5 de-
py all that is in you,the whole body of finne,
all
TbejDotlrine of\Se.lfc*demaB.
165
all it can dciire- deny every requeft of rhei
Aefn, every defire of it without ail exception ; I
Chrift faith not, deny your Covetoufneffc,
every fuch particular finne , but jour felves 3
every finne, ftocke and branch, both cannot
bcejoynedriftherebeany pleafure, anything
that yee delight in, have yee any commodity
in fuch a thing, yee cannot be faved without
a Divorce from it, when it conies in competi-
tion with God. So if there beany. CrofTe
that yee will not fufferforGoD, yee cannot
befaved. Putcafeaman will not endure Ob-
loquie; if he will endure this, yet he will not
loofe his eftate : if this, yet he will not loofe
his liberty and life 3 fuch a man as this denyes
not himfelfe* Thofc who would follow
Christ, muft doe as the Apoftles did t Mark.-
10.28. For fake all ana, follow him \ Go d will
try us all one time or other, whether we will
for fake all and follow him, M*rk. 6. 22 • Hee
that will follow Chkist, mttji h/ive a Jingle
Eye: that is, if the eye be fixed onelyon God,
without joyning any thing with him, then it
is fingle ; it is faid to be fingle, in regard of
the objeft, when as that is (ingle* When wee
can be content with G o d though we have no-
thing elfe,then is our zyzfingle^ncL we are light:
but if our eye be wicked, that is, eyeing of
our credit and eftate and the like, all tie body
is dark* $ that is, we are Vnregenerate. I Ames ,
1*8. A double minded m*n r 6 D hates: the
mind
194
The VoElrine ofSelfodeniall.
lKing.l8.2I
iminde is double when it hath an eye to God
anJourfelves toci^ fuch amanasthis , isun-
ft diet* alibi* myes 9 he will follow G o obut
in fonac things, lerebobam will follow God,
but not in the matter of the Kingdoms : with-
out a fingle eye , we arc unftable in our way es .
This joyning of both together , makes ma-
ny thoufands loofe their Soules. Many that
live in the Church will not abandon all,
they will doe many things to fatisfic natt^
rail Considerations • this doth deftrov ma-
ny, having eyes to G O D and thcmfclves
too.
Butconfider,
Firft, thatitisafollytodoethis, yee loofe
both: the world hates you for that good which
is in you j and GOD hates you, becaufe you
have no more. If BAAL be GOD, film
htm altogether.
Secondly, for what end doe ye doe it? Doc
yee it for your credit and ad vantage 4 Ye are
deceived in both if ye doc : if you follow G od
oncly,you have plcafurc and content • but if
you mixc him with other things, yee loofethe
comfort of both*
Thirdly , for what end doe yee it ? None
caa bee faved n * fcrving G O D with a per.
fed hearc. 2 chronic* 2*. 2. Amaziah
ferved GOD uprightly , but not with * perfeff
heart 5 hec did much , but not with a perfeft
heart $ therefore it was nothing worth #
Why
The 'Do&rine ofSelfe-demalL
*5>5
Why doe you heare and pray, and arc juft in
many things, and not in all ? Yee loofc your
labour while thus you halt betweene Go d and
Btal.
Fourthly , it is needleflc to joyne other
things with GoD,to fcekc content in the Crea-
ture • there is enough in Goi> alone, hee is all-
fufficienr, there is all in him.
Fiftly, if there were a poffibility to joyne
both together, yet the leffe you have heere, the
more yee have with Goi>» the more yee have
of the world, the leffeyce ha veef Grace ; the
IcfTe praife yee have of men, the more yee
have with Ggd : Manmuft deny himfelfe,
have a finglc eye j forfake all things, elfe hee
loofcthall : many take much paines, yetbe-
caufe they deny not.themfelves 3 they loofc
all.
Secondly, if all thar come to C h r i s t muft
deny thcmfelves, then learne to make account
of this before hand , to deny your felves :
Caft with your felves , if you will bee fa-
ved and follow Chr is t , not to provide
for pleafures and eftate .• fay not I will bee
rich, I will havefuch content, you muftdc-
ny your felves, witbftand your fdves; fee what
your thoughts and intenrionsare-,doe you not
thinke how to fatisfie your felves in your earth-
ly things?thefe be your thoughts ? but fuflfcr the
not to run out : futyee on the Lord lefim Cbrijl^
And make nofrovipon for thefitfh , to fulfill the
Lufts
Vf€2
ftom. 15.14,
196
TlxVottrineof Selfe>deniaH.
MatklJ.4 5
4.6.
Lufts thereof. Every man till hec be another
man 3 will feeke himfelfe, but doe you re-
nounce your felves. Confider what your mor*
jning thoughts are, confider that the flefh is
I lulling and running.; thinke therefore every
I morning haw to erode it the day following,
you muft dayly deny your feWes, you muft goe
up the Hill of holy duties, when as the flefh
would goe down* 5 be carefull in crofting the
flefhwhen it would be bufie : be painef ull in
your callings, when as the flefti would be lafie;
feare not to have fhame in the world for
Christ and Righteoufnefle fake, though the
flefh brookes it not : nothing troubles men
more than being crofted ; wee having precon-
ceived a thing, itvexethusforto loofe it 5 if
wee will be Chriftians, wee muft crofle our
fe!ves,n©tpleafeour felves j pleafe the fpirit,
let »ot the affe&ions run out • part with all that
is fwcec, and tafte thofe things that are bitrer;
andnotonely thus much (my Brethren) but
thinke you have a good bargaine too : hee
that takes chriBforkis Urd, mutt deny him-
felfe^ndhitc Father and Mother for hu /ike l , elfe
heeunot worthy />f him faatth.i^.i 6. That is,
except yee thinke mee worthy of all this, let
me alone; yce will not be faved : fhe}Aer»
chant gave all that hee hid for the PtarU , and
thought that he had a good Btrgainc : yee muft
continue
Is God
the
not complaine, if yee doe, yee
' not : thinke what Heaven is worth ;
TheDoBrim ofSelfe-deniatl.
*97
the governour of all ? Sec what yec have by
bim : If yecdeny your fclves, yee are Kings and
| Priefis 5 yee have all if yee take him : therefore
| fee whether yee take him thus or a© : yec muft
not thiake yec have a hard bargaine.
But you willfay, this is a hard faying, wfaa
caabearcit ?
To this I anfwcr,that thereisreafonforit,
there is enough in C h r i s t if ye faw it . there
is reafortto pcrfwade yw to ir..
Firft, coafidcr that your Goodncfle is all in
Chrift,itis contained more in God,thania your
felves. When ye deny your fclves, ( Suffofith
nihil fonitt) yet fuppofethata man could caft
himielfe iato h«ll for Gods fake,he would be a
gainer by it. Our good is in our GOB more
than in our felves, even as the bcame is more
in the Sunne, than iaits felfe. The perfe&ion
of every thing is the end of it. Take all Crea-
tures, mix.c bodies and the reft, let them have
their end, and they are perfe# : God is the end
of every man, we arc mads;, redecmed,and live
for this purpofe^that wee might be his alone.-
We caanot then be miferable whiles we have
our end.K'w.9,3.P avl could mjh h/m/elfefepa*
rateifrtm G$d t for the love which hee had t$ his
CouHtrtmetithe lewcs % hee could bee conrentto
bee accurfed, that Ch ri s t might have glory
by their Salvation. Lofc y ee riches, credit, or
your lives for Chiifthis fake* yee are happy
ink: ye have a Command to love God above
your
0bie8.
,
i?8
The VoBrint of Self denial
your felvcs ; becaufe your good is more in |
him than in your felves. If it were not fo,
GOD fhould c©ntr3di& himfelfe , in bidding
I us love him above our fclves : Therefore
our good and happineffe is more in G o D,than
; in our felvcs. Let a man therefore deny and
■ lofe himfclfe,for Chrift and the Gofpelhcgets
! by it.
Secondly, let the emptineffe in your felvcs,
moove you to deny your felves. Why will
you defend your felves ? Out of G O D there
is no fullneffe : If you would bee happy , I
woulc aske you where you would finde your
happineffe out of G OD? Either it muftbec
in your felves > or in the Creature. In your
felves it cannot bee $ for how many things doe
yeewant? Wee are fo indigent in our felves,
that wee are faine to ftep out to other Crea-
tures* lathe Creatures it cannot bee 5 becaufe
they are inferiour to us, and worfe than o*r
felves : They were not made for that end,
for to make us happy, but to helpe us. A-
gaine, the mutability ofthe Creature, fhewes
that wee have no happineffe in it : it is like
brittle Glaffes that are foone broken. Againe,
if they did continue, there could bee no hap-
pineffe in them 5 for they arc but Vanity. 1
Sam. 12. n.Turne not tw&y from following th*
L O R D, fir then fhould ycu/eeke after vain*
things, which will 'net profit 5 fir they art vaine*
Goe through all things : Men, women, riches,
ho-
Tke Doftrine ofSdfe*denicttt.
199
honours, any delights pleating the fancy, there j
is nothing but vanity in them .- that is, there is
an inability in them, to give that fausfacHon
that is expected. From this wee fay, aW c 'U
h empty,becaufc wee leoke for waters in it.and
iindc none. What needs there a change and vi*
eiflitude of things, if there were not an empti-
befle in the Creature? What needed there fuch
a multitude of them if they were not empty 2
Befides,con(ider that G o d can make you hap-
py without them. If yec have the Sunne, no
matter for the Starres .* . though yee have them
without the Sunne,yet it is night. Ir were an ea-
fie thing to deny our felves, if we were perf wa-
ded of this. Were wee in S a l o m o n s cafe
(who faw all that is under the Sunne, and had a-
boundance ofoutward things hirnfelfe, yet in
Ecckf 1. 2 . 3 . he faith, They are all but vanity :) it
were an eafie matter w perfwade us to deny
our felves. If a chart wife were perfwaded, that
there is no worch in him that folicites her to
unclcannes, it were eafiefor her to deny him.
Now adde this to the reft, that all we have faid
perfwades not, but when God fendeth a light
into the heart j and that is the reafon that ma-
ny fpeake of this ,but few pra&ife it.
Thirdly, there is much equity ink, that
you (hould deny your felves ; becaufc chtiH
hath redeemed and bought you of your felves.
Suppofe a man fell feimfelfe to bee a Ser-
vaat 5 it is injuftice in him to bee any
more
200
The Voftrine ofSelfe-Aeniatt.
] more for himfelfc.i Corinth.6.i$.iorearenot
jour owne> yee are bought xtith a price : Ser-
vants arc net their ©wae but their Mafters,
Rom A. 1 2; Tee are no logger debtors to the Flejh }
to live after the Plefh 5 but to the S fir it , to live
After the Spirit % yec wrong God much, if the
flerti krweke and yee aafwerc it. Confider the j
price, and the greatneffc of it, that was payed
for you. 1 Pet. 1. 18. Tee are not redeemed yoith
Corruptible things y ss Silver and Gold, from
jour vaine Conversation, hut ivitb the precious
Blood ofC h hi s t 5 as a Lambe mthoutfpot.
Paul considered that cbriH gave himfcife far
him, fo that hee flood upon aothing, but de-
nied himfelfe in all things, that hee might live
co him. 2 Corinth. <$. 1 5, wee thus judge , that
me AyedforaB, that they which live , fhould not
henceforth live to them/elves , hut unto him^ which
dyed for them and rofe againe. Confider this yec
that come t* the Sacrament 5 yemuftnotdoc
all for your fclves , but for C h r i s t , and
what advantage will this bring toChrift? Let
naea examine themfelves and yee (ball finde,
that few live to Chrift , raoft to themfelves ;
Othcrwifc,whyarenot men more affe&edto
Gods glory, and the Churches g«od ? Confi .
dcr Christ will have his end 5 yee muft
! live in him, elfeyeeflnll have no intereft in
him*
Fourthly, confidcr what yec doc 3 when yee
ycild to your fclves 5 and when as you defiy
i your
■ - 1 1 11 T H x i
The Deflrine ofSelfe*denialL
aoi
your felves; When as yc yecld to yourfelves,
yc ftrengthen thefldh : denying your felves,
you ftrengthen your fclves, and the inward
j man: the more ye yeeld to the Spirit,the more
j beauty ye have ; the more yc yeeld to the flefh,
I the more deformity. &*/, j. 19. The fruits of the
flefh } art aiultery^fornicatim^ uncleannes, and the
like, which bring death: but the fruits of the
Spirit,areJ9j^peacej9»g-fuffrifjgs^entleneffe,go&d-
nejfe, faith jneekneffe, temperance 5 again St which
there is no law. Looke t© your felves; the fruits
of the flelh,are fhame^ raifery, corruption,
death$ the fruits of the Spirit,arelife,grace,arid
glory : yeeMitfg to the flefh ycc ftrengthen the
difeafe : the wifeft way is to ftrengthen that
which will fticke by us. Yee muft maintaine
the Spirit^ crucifie the flclh, which is as the
fea; having gotten ground, it is hardly to be re-
covered : therefore fnib not the Spirit , quench
it not, left it fpeake leffe and lefTe, till it fpeake
not at all .• yeeld to the whifperings of the Spi.
rit, andxjuench it not: deny nor any requeft the
Spirit makes.
Thirdly, If all that will have any intereft
in Chrift, muft deny themfelves, you fee how
prone our nature is t® evill, elfe wee needed
not this exkor tation . Wee finke do wne to fin,
as a ftonc doth to the Center, the flefh is ft ill
drawing and byatiing ™ the w ">ng w ^5
therefore let us not have too good an opinion
of our felvei; let us bee jealous with a holy jca-
O Ioufie ;
rM
202
The T>oBrineofSelfe*deniaIl.
Queft.
A#fw.
Queft.
Anfw.
gttefn
Anfw,
loufie; remember the Flefh is prone to evill
continually.
But how fliall wee know it ?
I anfwerc, that it is plaine in many things.
But h©w fliail wee know whether the defirc
be from the Spirit, or from the Flefh ?
Amandefiresaplace 3 hee faith iris to doe
good with it . hce defires honours for the good
of others.
But how flball wee know if hee doth
fo?
I anfwere , that in thefe generals no exa&
fignescan be given, yet we will guefle at feme,
whereby yee may know it«
Firft, confider ifitbeea titfbulent defires
cefiresofGrace^are as aaturall defires, gentle
and quiet: unnaturallheatcandthirft, are tur-
bulent and violent 5 fuch are the defires of the
Flefh.
Secondly, the defires of the fle/h are hafty,
it runs without an errand, when as a wife man
ponders his wayes. The defires of the Spirit
doe not eafily rife - 3 wee rauft take paines with
our hearts for good defires 5 flefhly defires are
hafty.
Thirdly, know it by the fatisfa£Hen you
give it : doth fatisfa&ion of your defire, make
you more heavenly minded- it is right: but
doth it make you earthly minded 3 and indifpo-
fed to holy duties • then the defire is from the
flefh.
Fourtb-
The DoarineofSelfe'denialL zo$
Fourthly, know it by the contrary s U c^|
duties of Prayer aod the like doe weaken the
def*re, then it is Carnal!; but if they ftreng.
then it , f© that you goe on with boldneflfc and
fecurity , it comes froai the Spirit.
Fifthly, know,if there be feme feife-refpe&
that doth carry you, fc farreyee goe and no
farther; thatrcfpe£tbcingtakenaway,ye cad.
Doe you it in fecret and conftantly ; even then
when ye are fequeftred from all other reipe&s,
and have nothing elfe but Gods glory to ftirr e
youuptedeeit? Ifthc heart be iuft, weedoe
it when we have no ether end in it* Are yee
angry withyour fclves, when ye negled Gods
bufinefle ? Are ye angry with a Soane, becaufe
he aegie$s God, or is it becaufe of his loefc-
Gefleanddiffjlutenefle; becaafe hee takes iU
cotirfes, and would wafte your eftates t Many
racn are £ealou$ for ftnnesagainft themfelves,
forfinnesthatpremdicetherafelves .• AsMi-
nifters ate angry with fucbas rob the Church,
and have Impropriations, and fometimes dc-
fervedlytoo$ but when the Pulpit rings of
nothing but this, it is a figne that it is oncly out
of Selfe-refpe<a, So the people cry out ©f the
Mioifters Covetoufaeffe, but it is out of felfe-
refpeft, becaufe they arelpath to give them
that which is their due. lohn was zealous for
God; but it was with an eye and refpedl to the
Kingdoms So&ojet, 7.14. The people ft/led and
Uffembled themfelves together •, but it tots but for
O 2 Come
204
The VoBrine ofSelfe*demall.
Vfe+>
CorneavdWwc: take away our refpecSs, wee
( are cold- thefe are dcfires that fliould be de
' nied.
Fourthly j if all that have iritereft in Chrift
muftdeny themfclves; then try whether you
have imereft in Chrift or no : arc ye willitrg to
deny the fleih ? Ace ye willing to undergoe the
crcflef-Tocrucifictheflcfhfor Ghrift? Elfe
ye arc not inhim. He muftdeny himfelfe that
is in Chrift : all are ready to fay, that they de-
ny thcmfelves, when as it is fpoken in gene-
rall ^ but if yee will know whether you deny
your felves or Q&j confider but thefe three
things.
Firft, are ye willing to be informed? Will
ye try and fif t thing to the bran t Try ye if the
thing belawfull which yeedefirc?Ifyeeftop
your eyes and eares , and will not examine ir,
you doe not deny your felves 5 it is all one to
ftopthe light, as to have it and not to follow
it; Is there not a fecret light within you, that
tds"you 3 this and this is afinne? doth yeur con-
fcience whifper within you ? if it doth,ye deny
not your felves > except yee defire te be infor-
med. Num.22. 20. Baldam \vo»id not gee upontny
tearmes to curfe ifrdel^ at the fir ft und fec$ni re-
quefi j he had a fecret light within him that told
him that hec fliould not goe, though God bade
him goe$but yet God who knowes the waies of
the flefh and Spirit, fawthat hee Jingrtd after
Ba/acks wages -, and therefore he bids him goe 3
and
The DoBrineofSelfe-deniaH; 30$
and he went: bee did not facisfie his confer-
ence. SoS AVLcariedic fairely, when as he
offered Sacrifice before S amvel came; fo
hec did when he fpared A gag andthebeft
things ^ pretending a Sacrifice to be made with
them: yet his conference told him that it was
afinnc, hedidnotfatisfieif Examine things
to the full z elfe yee deny not your felves.
Wee preach to you j that youmufi: doe thus
and thus; perad venture yee deceive your felves
and reafon againft it, yet your Consciences are
convinced. 2 Corinth. 4.2. Wee Jpcake to your
ConfcienceS) and 'approve our fel<ves to them • we
preach not to the wits and humours of meo,
but to their confeiences, in the fighc of GO D
and men.You muft love the light : job. 3. 12,
Hee that doth truth commeth to the light Jbat his
deeds may be made mamfefk^ that they are wrought
0/6 p D. Doe yee choofe the light, without
fteking any ciftindions 5 or evafions? If a
man, feeke eva(ions 5 it is a figne hee is not of the
truth. Hee that l©ves the truth, is of th? light:
approves things that are excellent 5 he is wflliog
to hold up his anions to the Sunne, as one doth
a vefTell, to fee if there be ever a flaw in it. Yee
may call faruftifying the Sabbath, ludaifhic;
yee may call ftri$nefTe ofitfe, Hypocriiieand
Precifeneffe 5 Zeale, indifcretion 5 Bat what
(ay your consciences of them i If that which
we doe beebutJhypocrifie, why doc you not it
in reality ?
O 3 Yea,
PMli»lo.
zo6
The TtoBrine ofSelfe*deniatL
0b\i8. Yea, but you arc more drift than the rule.
Anfw. [ Why, then try whether it bee Co or no,
take not the word upon truft. i c$r$ntb.$ m i m
Wee are the plinifUrs hj whemyee belecve, and
not what yee beleeve : If yec are not willing
to fearch what the good will of G o d is, yee
deny not your felves. In thofe things that arc
inqueftion, fee that you fatisfie your Confci-
ences and that light which is within. If there
bee a queftion about fan&ifying of the Sab.
bath, and gayning ; doe as your Confciences
bid you j fee if there be not a reiu&ancy with-
in.
Secondly, confider what yee doe in cafe of
, a ftrong afFe&ion, in a ftrong temptation, in a
particular humour $ it is not what a man doth
in coole blood, but what doe you when as
opportunity and ftrong affe#ions meete. Hee
is a good Pilot, thatfhewes himfelfcfoina
ftorme^ hee is a good Souldier, that ftewes
himfelte fo in a breach; fee if you doe as A-
e r ah a m , hee denyed himfelfein his Son : It
is Selfe-deniall.when as a man renounceth him-
felfe and his flefti, when astheyaskehim vi-
olently and importunately. Will you omit no
duty though it coft you much ; AsDaniel
would not leave off Praier^ though itfhould c*ft him
his /ife t Dan.6. io: wi! ye not commit any finne,
though you gaine never fo much by it- as B a-
l a a m did, and as thofe that have the perfons
I of men in admiration, becaufc of advantage,
doe?
The DoSlrim ofSelfe*denia/l.
207
doe? Try what yce doe in luch cafes as thefe,
Iffomc trouble follow fuch aduty, what doe
yee ? Mark, 8. 38. Hee that is ejhamedtopro*
feffe Christ, though it brings a Croffe to htm^
hee that will not profefle him in time of tryal!
of him will the Sonne #f mm alfo hee afbamed]
when hee commeth in the Glory of hk Father.
Hath Chrift need of the fame thing, that you
your felves have need of $ will yee beftow it
on him? Suppofe it be a boxe of oyntment,
or tenne times more $ the try all is 3 ho w we doe
deny onr felves, when as we (hall injure our
felves.
Thirdly i yee fliali know if yee deny your
felves, by the humility andlowlincffe of your
minds ; Are yee content to be tranflated from
one condition to another ? An humble man
is willing and consent to bee tranflated from
one eftate to another: hee wonders he hath
fo much $ hee will be trampled on for GOD.
If yee are proud , having great thoughts of
heart 3 ye never will deny your felves ; The
proud cefift GOD, and hee refifteth them, 1 .
Pet $.5. They are full of murrnuringsanddif
quiet -, The broken hearts make no account of
rhemfelves 5 care not for any condition, are
contented with the to weft roome 3 as the Prtdi-
gali was . fo they have grace it is enough ; If yc
have this difpofition 3 it fhewes you are men de-
nying your felves : Apply thefe rules, and try
if yee deny your felves or not : if yee doe nor,
O 4 know
3 '
2o8
The VoBrine ofSelfe*deniall.
Aieanes to
deny our
{ felves.
I
know your conditioned labour to bring your
hearts to it, to deny yeur felves: The vvayes to
doeitarethefe.
Firft, to deny your felves, have a right
judgement of your felves ; reckon the inward
man your felfe-, ifyee reckon theFlefh your
felfe; riches, honours, credit and wealth that
perfed the flefh, your felfe; thenyee willlofe
all for it, yee will not deny your felves: Such
a one will leave Religion , wound his Confci-
ence, rather than lofe his eftate : But if wee
reckon the regenerate part our felves , it hath
friends and a Kingdomej and reckoning it our
felfe, wee will fuffer any thing rather than hurt
it : we will lofe our life and liberty, and yet
are well becaufe this is fafe. After a man is re-
generate, ? he reckons another thinghimfelfe,
than he did before 5 the Spirit is now predo-
minant, he is himfelfe.-doing Spirituall things ,
the Spirit is Lord of the houfe 5 the ftelh
may come in as a theefe,but there is a great dif-
; ference , when as it comes thus , and when as
I it comes as a Lord: Whe;i as the Spirit is a
! mans felfe, his hold is in heaven. Let us judge
j of our feives, and wee fhall be able to deny our
j felves.
Secondly, have a right opinion of other
things: know that by denying ofyourfelvcs,
you gaine; yeilding to the requefts andde-
h'resofthe Flefh, yee lofe by it : Mattb. 1 6. 3 5.
Hee that willfavf bis life , Jbt&hfc it 5 he that
will J
The Dettrim ofSelfe-deniatt*
r -^r A irTfiT-iim<innix
20$
will fave his crcdir and pleafure, fhall lofe it 5 J
the more yec deny your felves, and part with {
thefe things, the more 3 yee fhall have, Even an
hundred for one in this life, and in the world to
coifielife e<verlaflingjAark % 10.3 o. Yee fhall bee
gainers by it.
Yea,but we fee the contrary > the Saints arc Obiefi.
iroprifoned, andperfecuted, they have many
croffes and loffes.
It is true,and therefore the Text faith ; Th3t Anfip.
they frail have a hundredfold -with Persecution^
that is, God will multiply comforts to them
with Persecution : One may have more com-
fort in a Prifon, than others have in a Palace.
Comfort confifts not in the bulke of outward
things. David was wife totakeoportunity
when as hee had any thing to doe for God;
though it were coft]y,yet he did it : hee bought
his Oxen that he effered, he -would not offer that
toG*d y rohtch co fhim nothing \ 2 Sam. 24.24.
The water that coft mens lives,that which hee
thirfted fo much for, hee powred out as an ob-
lation to God, and would not drinke of it:
for he knew that whatfoever it coft him, hee
fhould be a gainer by it. Aft. 5.4 r, The Afofiks
being whip fed, went away rejoicing: None re-
Joyce but fuch as thinkethey are gainers by
it. /Wjaccompted it a great favour, tofuf-j
fer for Chrift: So tbeApoftlc, iam.u%Mds\
us count it exceeding much joy, when as me \
faflinte divers tribulations: and lames, 1 12.
Bleffed
2IO
TheDoElrine ofSelfe<deniaH.
Olieci.
IBlejfed is the man tbat tnduretb temptation : for
tvben dee is tryed he Jhall receive the Crowne of\
life. It is for your advantage , when as you j
Ilole an eftate, or a friend, or fuffer*any
j thing for Go d$ yee (hall get by it. If yee can
\ fay with Peter J Lord, we have foifakentll and
followed thee^ Markj io. 28. yee (hall have
an himdered fold 5 chat is , yee fliall have
God.
But is itnotbeft to have other things with
God?
I anfwere, that God is bed ; truft him, leave
the keeping of other things to him : if yee are j
to lofe a friend to keepe a good Conscience. !
commit it to Gods keeping $ fo if yee are to
I lofe an eflate. Befides, if yee have not thefe
j things from his , favour , what is it to you ?
, Yee may have them by his Providence, and
I n'ot out of his favour, and then they will bee a
fnare unto you, yee will fet your mindes too
j much on them 3 and they will leadeyoutohell^
1 orelfethey will bee acroffe unto you: What
\ rorafort can you have in them, if God bee ab-
teat ? If God bid fuch a thing comfort us, wee j
j have comfort : but if he bids it not to comfort !
1 us, though wee have it, yet we want com- j
fort-Therefore reckon thefe things but as droffe
and dung , asP av l did, />/;//. 3, 8. addenotto
them , but to Gods favour ; forfake them if
they come in Competition with bira, and his
lawes.
Third-
The DoUrine ofSelfe*deniaB.
zn
Thirdly, learae to know Christ arignt, |
that will make you deny yourfelves. Chrift |
is worthy all love • this knowledge of Chrift
will make you deny yourfelves, not of necef-
ficy, but out of a love to him. A friend that
adventures his life for us, is worthy of all wee
can doc : Is not C h r i s t then worthy of all
you can doe and more ? i Corinth. 1.13, Paul
reafons thus with the Corinthians 5 is Chrift di*
videdt Was Paul Crucified for you f Or, were
you Baptized in the name of Paul* If Chrift
dothallforus, wee mud deny ourfelvcs for
him. Lo&ke on all that he hath done for you,
and what privileges you have by him 5 Iearne
to beleeve, it will make you to deny your
felves. Paul went through many things, he*
cAufe he trufted in the living GW, 1 Tim, 4. 1 o.
ftdofes cared not for the wrath or favour of
Pharaoh^ becaufe hte beleevedflebrews^ 1 1 . Be-
leeve and know, that there is arealitiein the
things wee have, by Chrift: let them not bee
as things onely in the fancy, but beeaffc-
<3ed with them. We rejoyce in an eftate which
we po(Tetre,and in honours we injoy ; becaufe
wee have them. By Chrift wee are Kings,
andPriefts y and heir es of all \ Revel. 1.5,^, If
you beleeve this, then Faith begets Love
in us, which makes us willing to part with
all. Philip. '2. a 1. Paul complaines , Tbst
every man feekes his owne , and not the
things of left* Chrift « that was for want of
love
ii a wan ^
212
4
Math.1c.23,
77?e Dottrine ofSelfe-deniall.
ot love : 1 Corinth. 13. 5. Love feekes not hit
$wne^ you may fee this in iW, ^.20.24. /
count not (faith hce) my Itfe deare unto my felfe^
(0 that 1 may faifimy courfe with Ioy y and the
tAinifit) which I have received of the Lord lefus .
Leame to belecve in Chrift, love him, then
you will deny your felves for him 1 What ever j
men thought of fml^ though hee was taken to j
be a mad^ man^Att* 26.24. yet the love ofchrifi
did confiraine him, 2 Corinth. 5.14, So as wee
love Chrift, it is no matter what wee fiif-
fer.
Fourthly, the laft meanes to helpe us to de-
ny our felves, is the manner how wee fhould
deny our felves: Bee peremptory in denying
the requeftsof the Flcfh, barre up the doores 3
give the fiefo no audience 5 nothing is better
than a peremptory will, if it bee Well fet 5 no-
thing worfe, if it bee ill. When loab would
have peri waded David to flay Abner, David
gives him a peremptory deniall - faying.
What have I to doe with you, yee/onncs ofServia >
So Ghriftgave Peter a peremptory deniall,
when hee would diffwade him from his Pat
fion ; hee faith to him, Get thee behinde mee
Sathan. The fiefh is of your old acquaintance,
that hath binbornefand bred with you, and
therefore is 'ready to deceive you ; wherefore
looketok. K^iH.%1. Paul faith to them that
vooutd diffwade him from going vfto lernfdlem,
What doe jee rvcefing and breaking my heart >
., Their
The VoBrine ofSelfedenlaU.
_i ?
their expostulation with him weakned the fi-
newes of his intention, and foftened his pur-
pole. Bring thefe meancs to particulars, ha*
ving ©ccafion,Iet them not remaine in general:
You that heare menovv, examine your felves;
none that heare me this day but had need par-
ticularly to deny himfclfc : fome humours
hee hath that kemuft deny $ give not over till
thou haft done it. This will fcowre out the
ftainesoutofyourSoules,labour therefore for !
to doe it: Put cafe,that farisfying fuch a defire
is pleafant, yet denying of it will bring you
more pleafure and profit ; there are none that
gaine by finning, and none lofe by fcrving
God: You are gainers while you lofe your cre-
dit for God/)r your riches 5 he will either give
you more, or elfe hee will give you more com-
fort in the little which y ouhave. Are you re-
drained ? God will give you longer and lar.
ger liberty from the yoake of Sinne : lofe you
a momemany delightf God will give you a
ftronger delight. A luft being reoioved^here
isablerniihwipedaway , every luft is a fpot
on the foule; If yee fuffer a luft to continue,
that yec are indulgent to,it de files you,it makes
you indigent : Lufts caufe want. Beeing
brought under the power of a luft, yee arc u„-
der a Tyrant. Againe, what ever your hearts
arefeton* and you will not deny your felvcs
init • if yec belong to God yee (hall bee crof-
fed in it : your ftrong affections will bee your
_____ ftr0D S
%t4
the Doftrine o/SelfeJenialL
ftrongaffii&ions. David was crofted in his Ab-
folon ; Abfolon s in his Kingdome . Amnon
in his Tamtr. Againe , if you will fatisfie
your lufts, there is no end of it , yec muft
be alwaies adding fuell to them, which in-
creafeth the fire. Confider, that in this, our
heart is deceitfulh wee being minded to con-
tinue in things, though it bee but foratime,
wee will not eafily be brought to judge aright
of them afterwards, wee judge not then with-
out a bribe ; and our judgcracats being bri-
bed , they arc then eafily corrupted. Take
heed therefore of Cuftome : this is hard to be
refilled : the flcfli will cxpeft the fame enter-
tainment from us at the laft , as it had the fe-
cond or third time. Cuftome doth prejudice
us much \ it intends the originall Corruption •,
it leads us captive with violence : being ac-
cuftemedtoany luft, knew that it is hard to
renounce it , becaufe cuftome addes unto its
ftrengtht When we have judged already of a
thing, we are loath to iudge againe. Butnow
my Brethren, conGder, if yee erred once, that
will not excufe the fecond errour : Cuftome
is, but Vetnftas emris^ the antiquity ©f errour$
Gods Spirit muft bee the rule of our lives;
Cuftome is an ingagement to us 3 to continue
in thofe things wherein wee fhoulddeny our
felves : So the opinion of men, is a hinderance
to Selfc-deniall ; having ufed fuel* a coarfe
we will not alter it ; if we doe, men wonder at
The DnBrine ofSelfe-demall
*i5
it 5 this kcepcs men off from felfe-dcniall,
Wherefore that your hearts deceive y©u net,
remember this caution - 3 Take heed of Cu-
ftQroe.
Laftly, if no man hath any intereftinChrift
unlefle hee deny himfelfe 5 then fee the way of
drawing ncare to C h r i s t : The more wee
deny our felves, the leffediftance is betwixt
him and us j the nearer our wills are brought
together, the nearer we come to him $ the more
fully we empty us ofoor felves, the more per-
fe&ly wee deny our felves, and the nearer wee
come to him. And thus much for the firft Point-,
that who ever lookes for any intereft in Chrift,
muft deny himfelfe.The fecond folio wes which
is this.
That the wayes cf God are full $fcr$ffe$ . they
have much difficulty in them \ Chrifttels men ,
They muji deny themfelves^ take up their daily
Cro(fe\ they muft goe through crofTes,and looke
for them: thewayes therefore of God are full
of cr©flfcs. And this muft needs be fo 5 for three
reafons.
Firft, God will have itfo, that wee may
beare witneffe of the truth : Words arc bur a
{lender teftimony 5 therefore God will have
men fuffer and be imprifoned too for the truth;
This is that good confeffion of Chrift, when as
we confefle him,not in word but in deed . God
therefore will have us beare Crcffes for this
end.
Second-
T'S-
D0c7.2,
21
The DoSirine *fSelfe*denhU.
Secondly, God will have men tried-, and that
chey cannot bee without Croffes : Therefore i
Cerintki 1.19 .Herefiesmv(l needs comejhat thofe
rvb$ are faithfuS may be tryed; that the good
may be diftinguiftied fromthc counterfeit. Af-
flictions aid croffes are the beft touchftonesj
therefore they are called try als,bccaufe they try
and prove men.
Thirdly,thismuft needs be fo, from the na-
ture of thinges thcmfclvcs. Men canaot run
on io obedience to Chrift without oppofiti-
on. A faithfull Chriftian man muft reprove
others as lohn Baptift did , and then it may
coft him his life. Ic may coft us our lives
andloffe of favour, (as it did Mcfes^ Hebr.
11. Who endured Pharaohs wrath , ) for ftan-
ding out in good caufes. In many anions
wee may and (hall becenfured; for wee rnuft
be juft to men, and upright ro GOD, and
notbebyafTed a wrong ways and for this we
may bee oppofed. The Sabboths muftbee
kept though fome loffes may come by it } ma-
ny other a&ions mud be done , wee muft
fpeakefor Chrift, as Paul and Daniel did, which
coft them Imprisonment, and fo it may doe
us.
Fourthly, looke on the world , and there is
aneceffitythatweefliould have croffes, if wee
will follow Chrift. For, lohn 15. 19. The
rvorld loves her mne^ and hates them who are
ckrtfis$ they are refifted , and cannot refift
againe.
The DoElr'me ofSelfe>deniafl.
**7
againe. The world puts crofles upon the
Saints, and as if they were not forward
inough of therafelves>theDivell helpcsthem
forwards : Hee fets their tongues on worke,
fames, 3, 6. Their ungues are jet en fire ofHeU$
hee fets their hands on worke, Revel. 2, 10.
The Dived Jhallca ff fame of you into Pr/fon $ that
is, men by the Divels irrigation iliall doe
it.
Fiftly, it muft needs be fo, in regard of mens
conditions and themfelves • they muft have
crofTes to prevent finnc : Chrift the good S hep-
heard fets Dogs on his fheepe fomerimes to
barke at them, and if that will not fervethe
turne,to bite thetn too ; Parrly,for finnes prefent
which they contract. And partly to prevent fu-
ture finnes. Profperity makes them ruft forae*
cimes , therefore God fets (bullions to rub thera
over and makes them bright , though they
malce themfelves blacke. God fends affli&ions
on the good to make them better 5 Thrcfhing
makes the corne though it were good before,
to be much better : the fire though the gold bs
good before, yet it makes it much purer: h eahk
though it be good 3 yet exercife makes it bet-
ter.
Now as the wayes of God are full of crofles,f©
they have much difficulty in themjand that for
thefe reafons,
Firft,becaufeofSelfe-denyall .• Thisfelfe-
deniall muft needs bee
and it is hard and
diffi-
2 S
The VoBrine ofSelft*deritaB.
Kpbi
3.
l difficalt for a man to deny himfclfe : it is a bard
thing to deny a ftranger being importunate jit
is harder to deny a frenid,a wife,or a lonoe : but
it is hardeft to deny a mans felfe,ta deny a ftrong
luft, a naturall inclination, which is ever beg.
giog and asking, that islikeacontinualldrop.
ping, this is difficult.
Secondly , looke on the Law , and it is
difficult, the Law is jpirituaU , me are carnally
fold under finne> and yet muft bee fquared by
lit.
Thirdly, it is difficult in regard ofouraffc-
dions : thefe make the wayes of God difficult-
wee are to goe on intheraiddc way, butour
affe&ionsbias usanother way ; weeno fooner
love things but wee over-love them : fo weare
ready to over-joy and grieve for things : thefe
affe&ionsdiftemper the mind?, and the minde
being diftempered, we are like a barrcll ftirrcd
and turned up-fidc downe, nothing but mud
comes from it.
Fourthly, looke on our natures, and it is
difficult. What isin man, in common or cor-
rupt nature? The way es of God are above com-
mon nature , above our reach and up the hill;
they ^re more difficult to corrupt aatnres : all
Gods wayes are contrary to it, and it to
them 5 there is a contention, a contra-
riety betweene them , and fo a great difficul-
ty.
Fifthly,
The 'Dottrine o/Selfe-deniatL % 1 9
Fiftly, compare it with other things \ and
you will finde it difficulty to get an art or li-
beral! fcience, whatpaines and difficulty muft
be ufed? Now to have Gods Imagerenew*
ed in us, muft needs be harder .• for to this we
have a contrariety and reludancy, to the other
a natural! propenfnes : therefore it muft be dif-
ficult.
Laftly, fooke to the variety and change wee
muft run thorow: fbil.^ii.Wee m^Uroant and
abound^beare good report , And bad report - It is
hard to bearc profperity - 3 as hard as it is to
drinke much wine , and not be giddy : Ic is
hard co beare adverfity and not to ftoopcj hard
to beare fcorches without flirinking ; fome can
beare want, but aboundance makes them leave
God: many can beare good report , and can-
not away with bad report: fome can doe bor h 3
bat yet they will not loofe their wealth : fome
can indure that , but not imprifonment: to
goe through thicke and thin is hard anddiffi.
cult.
But now you may aske meetwo queftions.
If this bee fo 3 how comes Chrifttotellmen^
Matthew 1 1.30. That hisjoAke U eafie and his
bm then light* how is that true, Trover. $.\ 7.
That all the mi?s ofwifedome are &aies of plea fore?
Why promife yee fo much joy and peace in
Religion, if there be fo many croffes following
it?
P 2
To
Quep,
220
The DcBrine ofSelfc'deniatL
f ff/lP.
Prov.15.15,
OtjeS.
Tethislanfvvere, Firft 3 thatthe wayes of
( God are plcafant t© any man that is right, to
one that is renewed . 1 Corinth. i % 6. Wee preach
mjedome to them that Are per feci 5 that is , to
them that are upright. So the wayes of God
are plcafant t© thofe that are upright , and
able to judge of them : yet they are not fo to
others. If I fay that good meate and drinke are
pleafant, it is true , and you will all agree to
it: yet it is not fo-toa Siekeman : So the
light is very comfortable, yet to fore eyes it is
burthenfomc .• So Gods wayes are pleafant,
yet to men having fore Eyes, ficke Confiden-
ces, anddiftemperedaffeftions, they areJif-
ficults
Secondly, Gods wayes are pleafant inthera*
felves, whereas other wayes are bitter. Gods
wayes bring pleafure and content, they arc
pleafant iu themfdves$ therefore they are al-
wayesfc; butthingsthat are pleafant by oc-
cahon^arenotalwayesfo : As the pleafure of
Sinnc>u 6ut for afeafc» 3 /fr£r.n.2$.andby cc
cafion of fatisfying the luft 5 but a good Cenfei*
ence u a contim&Ufe&% • at all times Gods waics
are a burthen and yoke to the ft fh, but to the
Spirit they are eafie.
But you will objeft, If the wayes of God
are difficult and full of croffes , it will difcou*
rage men to be religious ; how {hall wee runne
the wayes of Gods Commandements with
chcerefulnes, feeing they are fo full of erodes.^
I
. i i i " • 1 rr
The Dottrine ofSelfe*deniall.
221
Ianfwer, that though the wayes of God are
in themlelves difficult , yet they are eafie to
thofe that come after Chrift,and that in thefe re-
gards.
Firft} every one that comes to Chrift hath an-
other fpirit and heart given him, that makes him
with Paul) Rom,']. 22. 7$ delight in the Law of
God concerning the inward man. I will fay of this
as Chrift anfwercd Peter, when as he asked him,
who fhould be faved if rich men were not : this
isimpofiible (faith Chrift) with men, but it is pof.
ftble with God h Mattk 19 .i 6. That is, fuch a man
cannot change his owne heart,but God can 3 and
then the wayes of God will bee pleafant : God
can give you another nature , and they will bee
Secondly, though they bee difficult in the
crofTe,yet take altogether ,then there is pleafurej
take therefore the reward and gaine with the
labour. The merchant indureth much, yet the
hope of gaine fwectens all : a covetous man in-
dures much labour, hatha hard lodging, fafts
much> butyetthe gaine contervailes all. Finis
dat Amsbiliutem medi/s } The endfweetens the
meancs: the hope ofharveft makes the husband*
mans labour pleafant. So it is with Chrift • he
is pleafant if you put all together; if you looke
to the joy and reward as well as to the crofle:
looke on them as on weights in the ballance : if
the weights be equall, they ftirre not . but put
more weight into one fcale , then the ot her
P 3 though
222
The VoBrine ofSelfe*deniatt.
[though it fcemcd heavy before,yet now it isbu:
1 light. Soitiswith thcfecro(fes;mthemfelve>
thcy.archeavy,but compare them with the if-
fue,the end and reward, they arc but lighr- Our
affltfthnS) which an but for a moment $urch*fe tu
a far more exceeding weight of Glory, 2 Cor. 4. 1 7.
Thirdly, to runneth ewayes of Gods com*
mandements with our owne ftrength , it is dif-
ficulty 5 but having -another ftrength more than
our owne, it is eafie. It is hard for a Child to
goe up, the ftaires himfelfe , but if a ftrong
man takes him by the hand, it is eafic : though
thefe wayesbc hard, what if the Holy Gboft
helpe youj then they will be eafie. A man that
lookes onanartificiall thing, he wonders at ic 3
and cannot tell how to turne his hand to doe it 5
but if he once get the art, it is eafie$ fo it is with
us$ before weareinChrift, all is hard to us.-
but if we are once in him, all is cafie. IyOoke to
the Apoftles,they are fhic at the firft of every
thing, of fuffcring for Chrift- but afterward
they indured any thiag, even whipping, and
death for him.
Fourthly, it is hard to part with that which
wepri&eand love much 5 but when as we are
perfwaded; that there is no fuch thing in it as
we thinke there is, then it will be eafie for to
part with it. No man grieves much, that the
flowers that he hath in his hand , wither : that
he lofeth counters or fliadowes : fuch are the
things that we fee and havc,/yi/. 35) • 6. they are
but
The Do&rine ofSelfe-denialL
223
but as flowers : our eyes being opened to tee that
thefe things are fo, it isaneafie thing to dif-
efteerae them ; to onethat is humbled this is ca-
de •, he that hath felt the burthen of finne to bee
heavy, will find Chriftsyoaketobee light; the
Divels yoakeisahard and heavy yoake, he that
hathfeltthe bitterneffe of finne will shinke
Gods wayes to be pleafant.
Fiftly,confider to whom we doe all that wee
doe .- as David fay d to MkoLi Sam. 6.u. Wee
dee it to tht Lord : this makes all eafie .- this made
alleafieto Paul, k^ABs 2 1. When as Agabustold
him % thathefmuldbe bound at lerufalem % he tels
them, that be u not onelj ready to be bound , but
likewife to dye at lerufalem^ for the Name of the
Lord lefus. A feuldier doth much more, when
as hefeethhisGenerall looking upon him; a
good fervant wil worke out of his heart, when
as his matters eye is upon him, especially if
his matter hath a good eye .• confider then that \
we doe $11 for Chrift , and this will fweeten
all.
If this be fo,that the wayes of God are full [ Vfe.v
of croffes and difficulty, then learne from
hence, to account of fo much beforehand, and
prepare for it, before ye enter into thofe waics
of God: take heed ofBaruchs tault^lerem^^.
Looke not for great matters for your felves : in the
wor/dyefiaKhave affiBion \ lohn 16^. 33. but in
Christ ye jhall have peace ^ looke therefore for
all in heaven. Remember ye muft not take
P 4 Chrift
u
224
The Dottrine ofSelfe«leniatt. \
Chrift or.ely as a Saviour, but you muft take
him as a Lord 3 as a husband ; you muft have a
wedding garment^ conjugal! afFc£Uen,3nd be
divorced trom all other things, that fo you
may take him thus : ycc muft take him a^your
husoand, for better, for worfe, with loffes 3 and
croffes - 9 your will muft be fubjeft to kirn inall
things, it to be Chrifts Servant were onely to
give him a cap and a knee 5 he would have many
that would icrve him 3 but you muft obey him-.
Hufervantsyt* nrtt$ whom yet 0%, Rom. 6. 1 6.
There are tervants which you call Retainers-
which doe their owne worke on the weeke
dayes, peradventure on the Sabbath they come
to their Maftet and ferve him 3 thus mod are
J Chrifts Servants ; they will ferve him on the
Sabboth perchance, but at no time clfe 5 but as
on the Sabboth , fo at all times elfe you muft
deny your felves. In other marriages errtrpcr*
fon*t doth nullifie the marriage 5 fa doth it
when wee take Chrift : it is an error in our
judgements, not to know what he is- and that
is chereafoo why wee fo quickly fall aw^y
.from him; whereforceveiry one that lockes for
any intereft in Chrift, muft confider with him-
fehe before hand , andcaft his eyes on all his
comforts , on that which is pleafant to him,
and rclolve to part with it for him; yea,
hee muft looke on bitter things , on the fuffe-
rings of others, andmake account ofdifgraces
aad perfections if hee will follow Chrift .- If
better
The Do&rim ofSelfe4eniaU. 12$
better come , doe you repztare in lucrum \ counc j
it over-plus, C<efar y whenashee wasgoeingl
to fight, would ufually tell his Souldiers, that |
the enemies were as many more as they were, j
*hat fo he might make them more refolute and j
audacious $ If you meane to follow Chrift, j
looke for a rainy day, Ic may bee it is a faire
morning, but yet we know not what the eve-
ning wilibeiNefiu qmbferut vefter vehat .Shall
a man g^e to tea, and not looke for ftormes ?
Shall a Souldier goe into the warres, and not
looke for enemies ? Forccaft this therefore,
left going with 20oo.you are met with 20000.
and overcome , your refolutions being too
weake.
Secondly , if-thc wayes of God are fuilof
crofles and difficulty , then it is not the way to
heaven that mod men goe ; that common
road of pleafure andpllity which mod men
tfeade in , is not the way : the true way is
per diverticula, a by, a narrow way whkh few
men folio w. If wc finde our waies full of jolli-
ty, weehavecaufe to fufpedtxhem, Luk.-6**u
Woe unto you that laugh nowjbryeejlull&eepe here-
after l ye that are full here ^ (hall hunger hereafter :
This loofenefle in following Chrift is not the
way. My brethren, ifyee are going to any
City, and yee are told before hand , that
in the way to it , there are many narrow brid-
ges, mauy brakes to goe thorough -, that there
are many vagrants to devoure you , many fy-
rens
zz6
The DoHrine ofSelfe-deniall.
lTim.$.n,
irens to allure you -, if ye find no fuch thing, ye
may well fufpeft that yee are 4 out of the way - 3
So if ye find no fuch oppofition,no fuch erodes
and difficulties, no fuchftreng lufts in the way
ro heaven, it isafigneyecare out of the way:
Whoever mil live godly inChrifi lefus^ittfujfer
perfection : P*#/tels Timothy here 3 that hebath
knowne hu perfections and afflictions 5 aad then
he concludes, that whoever in this pre font time,
or.infucceeding generations wvfl live a holy life,
muHfufferfor if. A man may fuffer and ci© much
for Chjift 5 but Pauhels him , hee muft goe fur-
ther, zvi6 fuffer perfecntion^ for Chriftsfakeafld
theGofpel.
Obieft. But you will obje&,why fhould any man fuf-
fer for the Golpel , feeing that the Gofpell
brings glad tidings of peace }
Anfw. Ianfwere, that there are two parts of the
Gofpell : the firft is, that if yee take Chrift, ye
thall be faved: the fecond is,that if ye take him
not,yearedarancd:itisn®t the firftpart, the
offering of Chrift, butthe fnbfequem conditi-
on, that doth breed perfection. 4/4^.21.33.
When as the mtifter of the vineyard fent his fer-
vants to the husbandmen , all his fervants were a~
bufed^beeaufe they called for fruite^which the hus-
bandmen were unwilling to give. When holy
men call for fruiteand amendment of!ife,this
ftirsup menagainft them.Ifinrheway ye goe,
ye finde not thcie croffes, this oppofition, it is
! the broad way ? notthe way that leadethto life.
. * Thirdly
The DdBrine ofSelfe-deniall.
Thirdly, if the waycs of God arc fb/i of
croffes, then bee not difcouraged from doing
good anions for the croffes that follow thenf;
that is a ncceffary concomitant, and cannot be
fevered. Many would be willing to dee much,
but it may coil them their eftates : then they
favour themfelves, and will flecpe in a whole
skin: But if a cafe comes that yce muft ftand
againft Popery, and for juftice againft indirect
courfes, ftand to it though pcrfecution and im-
prifonment come; turnc neither to the right
hand , nor to the left hand : that is , there are
many ftopsandletsin the way which God hath
chalked out unto us; yet though there be Ly-
ons in it,ye muft not ftep out of it $ ye muft go
on, yce muft grapple with thecrofle and not
goe out of the way : ifyee balkethofe croffes
or ifyee fit ftili and do nothing, yee provoke
God againft you , as much as for your evill
deeds. Rev. 2 .1 9 J kmw thy worses rndfupings^
(faith Chrift.) Ch'rift takes notice, ifyee fuf-
fer for him, fohe doch if ye decline the croffc:
1 CowardUnelTemay lofe your foules, as well
as rebellion your bodies. Ifyee have good
cards, yet if you play them ill you loofr ,• fo
when you havea prize in your hands and not
ufeit; youloofeby it: fo when as 'you have
opportunity to doe good, and doe not ftand our,
God willcallyouto an account for it : y ee ^ aI '
receive judgement for finfullfilence, as well
as for corrupt f peach. -Madges 5. 23. l/Ltr$z
was
227
2 2 8 The DoHrlm efSelfe^dcniaU.
was cur fed Jbecaufe they came not out, to helfethe
people of God^ m well as the enemies that fought 4-
gamfi them. Luke 1 3. £. The barren Trees that did
beare no fruit e , were cut up, as welt at the briers .
folhall men that have places, in which others
would have done goed. Revel. 21.8. the fear e-
full, are put firft in the catalogue , of -thofe,
which [hall have their portion in the lake of trim-
(tone*, which burnes mth fire for even thofe
that are afraid to doe good (hall have their por-
tion there. Take heedc therefore of miffing
opportunities through feare or cowardize : de-
ny your felves, ukeuprhc croffe and follow
Cfanft, whiles you may. Many are much
to blame , fo that wee may take up lertmies
complaint againft them, lerem.s. 3. That there
is no man that hath courage for the truth : Wee
raay fay of moft men, as of Harts and Stagges,
they have flrength and great hornes 3 yet they
doe nothing with them, quia deefi animus^ be-
caufe they jyant courage. Sowe good Chri-
ftians have fire in them , but yet they want
blowing. Now what arguments fliall I ufe to
make men follow the truth , notwithftanding
thefe croffes and difficulties ? Wee magnific va-
lor in any man, and the valor which wee doe fo
magnified is but as the fwelling of a wall,beforc
the breach : it is nothing to this fortitude to
fuffer for Chrift » and a good caufe , being cal-
led thereunto - the doing of things without
difficulties, is no tryall : excellent things are dif-
ficult
The Voftrine ofSelfe*de?iiaB.
£29
ficultrtbis obedience which you owe to Chrift I
is not fimple obedience, but paffive obedi- 1
ence^and hath more difficulty arid excellency . ]
Towhatend is the Spirit and regeneration gi-
ven you, if it ftir you not up to doe more thaa
others can or will doe. ? Luther was glad of his
©ppofmon, that brought advantage to him r fo
Paul faith, that his bufferings will further his
reckoning.Souldiers out of vaine glory ftrive
who (hall befirftto fcale the wals, and to en-
ter the .breach 5 that which they doe for a fha-
dow, let us do for true realities : let our af-
fections run out in this.Coafider, that in Gods
caufe if yc fuffer not for wel doing,ye flial fuffer
for ill doing ; eife there were an inconfequence
inthatof Peter^i Pet*$.\y. It is bmer to fuffer
for well doingjhwfor cvill doing. If ye fuffer not
evillwith men for well doing, yee fhall iuffer
of God for evill doing. Coniider all thofe
Martyrs and Worthies of the Lord which have
goe before us,wh@ have acted their parts, and
are now departed off the ftage^they might have
efcaped if they would : John Bapti^ if hee
would have beetle C\[entt>Mor decay ^ if he would
have bowed the knee : Thofi who wandred about
infttep skim y and go Ate s skins, Heh. 1 1 . might
havebinclad in dikes and velvets as well as o-
thers, if they would not have flood for the
truth. Altf/w might have enjoyed the pleafures-
ofE^;^he might have bin accounted thefon
of Pharaoh his daughter, but hee would not.
Confix
*3
The Dottrine ofSelfe-itniaU.
ObkSt.
Anfw.
ConGder, if oncaske you this queftion, Will
yce bee as a pibblc or a prctious ftone > would
yce be worth 1000. others ? then refolve to
fuffer for the truth : Confider what a perfon
yc take upon you: and that ye muft do nothing
unb^feerning your felvesnhcn you will fay with
NebemUb^Jbdilfueh d m*n ds J flee t dndrrbo u
then that being a mtn as lam , mUflee to the tern*
p/ettfavebit life uf Nebtmiah 6. 11. /iffTcon-
fid, red hinafclfe^nd therefore would not yeeld
an inch to the falfe Apoftles, Gal. 2.5. Confi-
dcr what Gcd expe&s from you. A mud wall
may bee made up ©f any thing, but the wall of
apalacamuft bee made up with otker materi-
als : if ye will be Temples of the holy Ghoft
yeemufthave other actions. Letthofe who are
watchmen 3 both for Church and common-
wealth, let others who arc in greate place, con -
fiderthis^ ifyouturne falfe, yee betray both
your felves and others : refolve therefore to de-
ny your felves, having fuch a perfon and fuch a
charge.
But fomc will objeft, I would doe thus and
thu^ but I can do no good in it.
I anfweare, that it is more than you know .•
but however, thou fhaltbee furetohavcthy
reward if thou doe what thou maift s The
Phifitian hath his praifc, though his patient
dies : The Lawyer hath his fee, though his
clients caufe mifcarry : God often fends mef-
fengcrs , though they prevaile not , that men .
^^^^ might!
Z 3 l
TbeVettritie ofSelfe-deniaU.
might beare witnefTe to the truth.
Yca,but the times are bad, and worfe than e- Obieft.
ver they were.
To this I anfwere, that the worfer the times I ^*A#
are, the better the Saints fhould be : the ftarres
are rooft needed in thedarkeft night: Mark.8.
38, He that is afhamedofme^ faith Cbrift/w* in
an adulterous and Jin full generation^of him mill be
(teamed -when I fit in my Glory.
Yea,but I am alone, andtberefore can do no -
thing. >
But what if thou art alone > Eliah was alone
for ought he knewj yet he withftood al] Baals
prophets, and overcame them. Luther was a-
lonc, fo that one faith of him 5 Vmn homofolus^
tottmorbis imfetum fuflimitjhx. one man with-
ftood the force of the whole world : And
what if thou art alone, yet one cole may kin-
dle another, and that another 5 and fomayft
thou. Men are incendiaries to make one ano-
ther wicked ; be thou fo to make others good :
howevcr 5 though thou art alone 3 yet thou fhalt
takeaway that reproach from a nation, which
God fpeakes of Ex*e. 2 2. 30. that he fought for
a man among them that fhould make up the hedge ,
and {land in the gap before him^ for the land^ that
he fhould not defiroy it ^ bue he found none 5 There
will be a man, that is, a man of authority to op
pofetheftreame.
Fourthly, if the waies of God are full of dif- 1 Vfi>4r
ficulty, then wee fhould learnc ftom hence to
pro-
*i
The DoBrine tfSelfe*dentatl.
proportion our labour to the workc : wee tell
you of this not to deterre you from comming
to Chrift, but to excite men to take paincs an-
fwearablc to the worke. Chrifttold his Audi-
tors, they muft dtnpbemfelvis^ that they muft
take paines if taey will follow him 5 and this
we tell you in his name: wee would have yec
know the woi ft before hand : many thoulands
lofe their foules, becaufe they thinke that lefle
will ferve the turne, that there needs no fuch
ftri&neffe : go fallacy of Sathan deceives men
more than tnis. If a man come to buy a Iewell
that is worth 500 1. if he bids but 400 1. for it 5
he goes without it, as well as if he had bid no*
thing at all, becaufe hee comes not to the full
price of it : So he that will purchafe heaven, he
muft bid the full price of it,elfe he goes with-
out it 1 as good never a whit as never the better
(as we fay.) If a man be to lift a burthen which
is as much as hee can doe with his whole
ftrength, if he put but part of his ftrcngth to
it,he cannot ftir it, hee were as good never to
touch it : fo it is here. It were better for you
to doe nothing,than not to doe enough 5 for if
ye lived ftill in wickedneffc, it might parhaps
humble you $ but when as men doe but a little ,
but yet not enough, they fee not their mifcry:
better not to do at all, than to do things thus by
halves. Sathan dcales with men, as men with
children : they take away gold and filver from
them, and ftep their raouthes with rattles and
coun-
The "Doftrine ofSelfe-denhlL 2 2 z
counters, fo Sachan j becaufe mens conferences
muft have foraething to fatisfie them, fuffers
them to doe fomethiog 5 but yet not fo much 3 as
they fliould, Pitty it is to fee fo many lofe their
labours ; they come very neare 3 within a ftep or
two to heaven, and yet miffe it : many there are
which do much, like the young man : yet fome
thing is wanting,that alfo muft be had,els there
is no Salvation. Why is there fo little change
in men, but becaufe they thinke that leffe will
ferve the turne? This cold, overly a^cuftoma-
ry performance of holy duties manes alljthere-
forcconfider but this,
Firft, that it doth you no good at all ? what
good did the Laodiceans luke-warmnet doe them:
they had as good bin cold:yea, God wtfieth 3 that
they were either hot or coldxRev. 3.1 5. What good
did all that Amafiah did to him; feeing thathe
did it not with a fincere & perfe<St heart? Thcfc
dowbaked fervices ( as I may fo ftile them, )
thefe carkafes without life • thefe (light fervices
profit not: therefore there are conditions added
to them in the Word /prayer prevailes 3 7/7/£*
fervent % lam^. 1 6Jfthou beleeveB with all thine
heart, Aft $>Ejfttlttalt faitb\ diligent hope % and
IfrmtfitMUven Thsffi.^lt is a good obfervation
of Divines, that God loves Wiw^f, better than
verhe^wdl doing,abovc doing: thofe that came
to the v»eddi»g y not having -wedding garment sj&ere
fhutout^ Math.it .1 1 .1 2 .1 3. as well as thofe that
came not:thofe that offred ftrange fire,as Nadah
and AbibujmA their company >wcre confumed,
Q as
1 Thctf.i^
A
I ;iil
TbeVoftrine ofSelfe*deniall.
jer.^S.ic.
as well as they that did not offer at all.
Secondly, confider the nature of the thing,
what it is to be religious. Is it an eafie thing to
turne nature? to worke a change ? Is it eafie to
get ground of a raging luftP It is as hard as to
get ground of the Sea. Confider the difference
betwixt the Law and us ; That is $irit%*Il y wit
ire cArnaB: R*m. 7. Confider thediftemperot
your affe&ions and know your felves j all that
we have in us is either common or corrupt na-
ture. Gods^races are beyond the one, and con-
trary to the other: Hiuft wc make thefe duties of
religion to be onefy in the by? Praycr,keeping
J of the Sabboths,are to mod men but as things
in the by , the ftreame of their affe&ions rnns in
an other channdL There is another thing re-
quired of us than this^w muB love the Lordwith
d our hurts , wdfirength, Datf.tf.j.This is it
which all mud do5they rauft love Sod with all j
their ftrength, elk they are not worthy of him.
There isa qualification required of all that are
faved.he is not worthy of.Gracc or Heaven,that ;
feekes them not with his utmoft indevaur.Tbe I
difference twixt Cains fk Abels facrifice was this,
Gen.<\. 3,4.5 .The one did it negligently:brought 1
the worft of his fruits;thc other brought the beft ;
he had. Cur [edit every orse that doth the worke *f j
the Lord negligently ; that is, contenting himfelfc
with the outward performance of it, doing it
asataske, and being glad when it is done and
over ; to doe it diligently, is to worke with an
eye to that which it tends to, and to obtaine the
end
The DoBrine of Sdfa&enhU.
*?5
end. The end of prayer, is t© quicken you to.
performe holy duties} when you obtaine this
end, then is your prayer diligent. To do things
onely for fhew is nothing, the effect and end is
allryou efteeoie not your fervants works unlelTe
they obtaine their end: there is nothing that
yeu efteeme,theend of it being not done: What
is it to pray , the end being not done,mcn not be-
ing built up by it ? Iude 20. We mufi build up our
[elves in our mofl holy faith, praying in the hely
Gbofl. A cold formall performance doth but
hurt us , breeds more coldnefTeanddeadnefle
in us.In habits,the more imperfect the ads are,
the more they weaken the habits! the duties of
religion coldly performed, weaken graee.Let a
manaccuftomehimfelfe to write carelefly and
crookedly ,it marreth his hand.Let us therefore
do all we do to God wich diligence and ferven-
cy : confider that thofe whom you thinke lead
needed for to do it,did fo:their diligence fhould
ftiryouup. Youknow that Iaceb wreftledvritb
G0dalinigbtiGen.i2.24, and fo fhould you wre*
file with him with ftrong prayers : Chrift him-
/elfejpent many nights in prayer : looke upon the
prayers of Davtd,the faftings of Daniel^ above
all othcrsjtooke upon Paul^ you may fee him in
watching^nprayers and in faftings eft en fa had a
continuall ftrife with his heart, to bring his body,
that isthe deeds of his body 3 into iubje&ion,/
hepe under my body (faith he) and bringitinto
frijeflion, 1 Cor.9. 17. My body, that is, the
fmfull lufts of my body, muft bee brought
Q_2 downe-,
Luk.6.lt.
■ W7«
2$6
Tl?e VofirineofSelfetdeniall*
Rom,ll<lZ.
•Mattb.17.21.
downe •. I muft go thorow fighting till I have
the vi^ory, elfe ifhallbe a caft.anay • I fhallelfe
have onely an outward (hew , but yet bee no-
thing accounted of with God. Confider this ,
if a little diligence will not fer\e the turne,sdde
more; ifpfayer will not doe it, adde fafting
to it. As there arefome divets that wilf not be caft
Gtamthom fa fling And fray er ; fo alfoare there
fome finnes. Makethe plaiftcr fit to the difeafe.
Complainc not with the fluggard, who puts bis
hands in his bofome, and doth nothing at all;
or doth not proportion hislabour to the worke.
Lefte labour would ferve theturne,if ourfoules
were as dry wood, but they are as greenwood-,
there muft be much blowing ere they will bee
kindled. It is hard to get our foules to gooddu-
tiesjhard to kecpe them on the wing-, we muft
continue ;>> prayer, art d that inflantlytoo. Men
are ready to give over, and to fit downe, but
you muft continue. Eph.6*We mnfl watch there-
unto mtbperfeveranu 5 there muft every day be
a new winding up of the foule ; there is a fpring
of fin in as, fo there muft be a fpring of holy
duties, we muft doe themcoaftamly: you have
daily new croiTes,and impediments, therefore
you muft mend your pace in the way to hea-
ven, and bee more diligent^ you muft be fervent
in (pirit \fervingthe Lord % and not jloth full. Rom.
1 1. 1 i.Doe your owne worke, upandbedoin^
And the Lordfbatl be with you, 1 Cbr.n 1 6. God
will dcale with youas he did with the Eunuch,
he
I7;e DoSlr'me ofSelfe*denfa/l.
37
hee was reading of the Scripture, and God fen t
Phillip to him for to teach bim y Acl.%. 26. frc.
So Cornelius^ hee was praying, andGodfent his
Angetlto bimtfrfti And afterward Peter 5 Aft .10.
So the Apoftles, when as they rowed alim^ht
as chriH hide them , heat lafl \oynes himfelfe to
them and helpes them, Matth.1%* i^&c. The
"word natures with his helpe can doe any things
the txft wirhout him can doe nothing*
Fiftly, if the wayes of God are fo Full of
croflesanddifficttltyes, then learne from hence
to juftifie the wifedome of the Word of God,
and the Religion in the Scriptures. It is an ar-
gument that it comes from heaven ^ becaufe it
is not a whit agreable with our natures. It is a
pure and no leaden Lesbian rule 5 it is a ftraite
rulcoppofitetousin all our obliquityes ». It is
ixot from the policy of men, for if it were,
what end fhould they have in it ? There is no
content in it, a man muft deny himfelfe, mor-
tifie every member, and hee muft have crofles
too, Againc, a man muft not thinke to have
many following him , not to bee Captaine of
Companies ; here is nothing that will draw
men after him. If Chrift had done as Cyrus did,
who proclaimed, that if any man would fol-
low him, if hee were a husbandman hee would
make him a Gentleman, if a Gentleman, he
would make him a Noble-man ^ then men
would have flocked to him. Thisjuftifies Re-
ligion againft the dunghilLgods of the hea-
Q 3 then;
n*5<
*1
8
The Vocirim of Stiff dentaU*
Mark itf, 1 6
then . againft the Mahometane religion, that
tels men, what woraen,aad what pieaiures and
rewards they fhall have if they follow it : this
argument therefore is a markeof the holinefle
and purity of our religion.Miracles tbey do but
excite us, they do but as theBels that call us to
the Sermon>tbey cannot worke faith within us*,
Rdm.\o.i$*il : 7 bat comes cm ly by hearingand
reading this W*r&\ there is nothing in this that
doth futs with ournature:thefeinherent markes
are they by which we know it to be the Word
of God. Wee propound onely the obje&,we
doe not propound fillcgifines: wee tell you
onely what it is. Moje% in the beginning of
Gencfis propounds only what God hath done,
he propounds no arguments to make men be-
keve it: fo the Apoftles come with a naked
mefTage \ He that be/eeveth fhall be faved, he that
btleevethnotfiallbe damned. In other fcieoces 3
and fo in all things elfe,there rouft be principles
elfc wee ftiould run into infinites. If one fhould
aske you , how know you colour ? You anfwer
by the light.- but how know you the light f
You anfweare by it felfes and then you goc no
further* So if one aske you, how know
you whether fuch a weight bee true , you an-
fweare, by the ftandard: but how know you
theflandardtobetruef Onely by it felfe. But
fhis is an argument that the Scripture comes
from Heaven , becaufe there is nothing in
it,thatpleafethmen. Nibilhic humanly there
15
*«>d^H
Tie DoBrine ofSelfe-JenUll
*?9
is nothingthatis tempered, and modificatedto i
our difpofitions, !
Sixtly, if the wayes of God are full ofdiffi- Vfe^
culty,then labour for a full mortification of fin-
full luftestdo it not by halves. Whence is it that
religion is fo hard t All difficulty is from forac
difproportion and difagrecrnent ^ and this dif-
ficulty here, is from the difproportion be-
tweene the Law and us : wee cannot bend the
Law to us, but w.^c muft winde up our minds
to iu As we fay of griefe^hat it is a relu&ancy
of the will* fo there is a relu&ancy here, be-
twecne the corruption of our nature, and the
Law; and this breeds the difficulty : One of
them muftneedsyeeld. If you put fire and
water together , there isno quiet but a conti-
nuall ftrife, till one of them gctthevi&ory «
then all is quiets So it is in fickneffes; Let a
man have a ftrong difcafe, and a ftrong body,
heeffoall never have any reft, as long as they
both continue in their ftrength : But let one of
them gctthe vi£tory,tberi there is reft and eafe:
If nature get the vi&ory, then we have our per-
fect health: Ifthedifeafe get the victory, yet
we are at quiet : and hence are thofe, lucid* in-
tervfilU^ before death. So it is here- ifluftes
get the vidory, then there is peace indeede,
fuch a peace as it is ^ men have reft and content
in their forlorne eftate: but if grace get the vi-
dory, then there is a pcrfe& peace. To have
quietneflc and fweetneffe in religion, is to
CL4 come
H {
ObjeU.
rfi*
The VcBrine ofSelfe'deniatl.
come to an agreement^ and without this agree-
jng,therc will be no facility : the way to make
iteafie, is to heale your natures. Religion is
not difficult in its felfe 5 it is as light that is
pleafant to good eyes, but yet to bad eyes no-
thing is more offenfive - 5 it is like good racate,
that is pleafaut to a good ftomacke, but yet to
4 bad^notbing is more odious. Heale yourna-
tures,and get perfect health,, then thefe wayes
of God wilLbeeafietoyoo.
But you will fay 5 Who is there that can I
come toperfeCt heakb ?
I anfwere, that though you cannot attaioc
to perfed health, it is no matter, feas you can
come to fuch a condicipn as to bee at rcfl •: the
body may be at reft and quiet,though there be
diftempeisin fo me particular part of it. If you
would have joy in the holy Ghoft, peace of
confeience which paffethundcrftandingjlabour
to make an agreement : you cannot bend the, [
Law, but you muft cieanfe your hearts, you
mull windc them up to the peg of holines, and
get Evangelicall faolinefle which is requited
and accepted.
Laftly , if the wayes of God be fo full of dif-
ficulty ,then we had need to humble our fclves :
if the Law befo holy and fogpod^and we fo a-
verfe from it, it muft be rebellion, when as
you fee your felves (o backward to dogegd, fo
contrary to it. Let this open a crevis of light,
to fee your corruptiomthis is very ueedfuljmcn
com-
The VoHr'tm of Selfe>denia8.
H>
complame of the Law, they fay that it is hard
and written in b!ood,as Draco his Lawes were:
they are but flefh and blood,and what can they
do ? Beloved ,this we fhould not doe, but let us
refledoa our felvcs, as Paul did > and fay with
him, Rom.j.i 4. The Law is^irituaUJ/ut Ware
carnslt y fold under finne. Let us bee humbled
more for this badneffe of our nature, than for
oura&uall finnes :.the worfer your natures are,
the greater and more finfull are your finnes: for
the more nature there is, the greater is the fin :
the worfer your natures are,the more hatred is
there to the Law : therefore .abhorrc your na-
tures,reflc& upon your felvesjuftifie Sod^and
give him glory ,3nd his Law* TfaL 1 9 . 8. The
Statutes of the Lord are right\ and the commande-
tnents of the Lor dare pure : quarrell not then
withtheLaw, hate it not, as all unregenerate
men doe. And thus much for the fecond Do-
drrinc. We come now to the lafl", which is
this.
That all who lookefor any interefl in Chri/l> all
that mil receive benefit by him, mvft follow him.
They muft deny themfcives, take up Chrifts
croffe, & follow him.-they muft tread his fteps,
be obedient to him inallthings ) fo.8,24.H^>w
he did foreknow, them alfo he didpredeftinate y to be
conformed to the linage of his Sonne, that hee
might bee the fir ft borne among many brethren:
that is, all that God hath chofen, hee will
have them to bee like their elder Brother
Chria
Do&$
24*
TbeDottrine o/Selfe-deniall.
ob\ztt-
Anfw.
Ohieci,
Chrift lefus: we rauftgoe all in one livery , we
muft be conformable to hira in all things, bee
ready to doe like him, as Gideon faid to his lol-
diers \l*Agts 7,17* IVbAtyttftemedtefhittiye.
So Chrift who is our Captaine and General!,
faith to us, AH yc that will be faved by nae,rauft
bee like me, ready at a watch word to turne
which way I will have you. There are all the
relations that may be, betweene Chrift and us,
which may caufe us for to follow him : Hee is
our King,our Father ,and our Maifter therefore
we muft follow him. There are two forts of
men in the world; thefirft areftraglers, fuch
as ftraggle abroad like fheepe without a Cheap -
heard 5 lawlefferaeo, that follow their lufts s
thefemeoare priviledged men, and maygoe
whither they will: The fecond fort of men,are
they chat give them felves to ferve Chrift, loo-
king for Salvation from him : chefe nauft refolve
to follow Chri ft,
Buc here may be fomeobje&ions raifed : you
will fay , that the Law is the rule of a mans life,
how then is Chrift the rule ?
Ianfv*ere,that Chrift is the example of the
rule : as in Grammar and Logicke . after the
rule, you have an example put; and Chrift by
his example gives you more facility to per*
forme it.
Yea but this rule is too high for us, who is
there that can reach it? Take away hope, you
take away iadevour.
TbeDoSirim ofSelfe-dematt.
245
2.
I anfwere, that it is true, that nene can reach 1 ^ w ^
it • yet wee muftgoeasnigh it as wee may.
Firft, therefore confider that it is for our ad van*
tage to have fuch a rule: in other things, men la-
bour for the beft copies and famplers* It isab-
furd for a man to fay ,1 cannot follow the ftraite
rule: Therefore will I have a crooked one. I
cannot hie the marke, therefore I will have a
falfeonefecvp.
Secondly, it is needful, to have the beft
rule,becaufcwemuftalwayes grow forwards
to perfeftion \ fhil. 5. 1 3 • 14- We wttfirge* th **
which k behind* , and Me to that which is he-
fote*
Thirdly.we muft have a perf e& rule,to hum-
ble ourfelves by it • taking Chrift for our rule, _
comparing our felves by him,we fee our ovvne
filthineffe i and with Peter fay to him, Luk. 5.8.
Deptrtfromu*,TteArefinfu(lme>i. So hb feeiogj
God, Metres himfelfe and repents in daft and !
^Bu/'you will fay; If Chrift lived with us ObieO*
and we faw him j if he would ( as it werc)leade
u s by the hand, k were fomething . but hee is
S °l aofwere, that though hee be gone, yet hee Anfw.
hath left guides to leade us in his ftead : he hath
left the holy Ghoft, and his Spirit with us ;
who,/<£<» 16.13, M '«Ae us into aS mt», ne-
ceflarv for Salvation ; he hath left us his Spirit
totellvou that this is tbefclfe way, this the
; true;
L_
244
The VoBrlne ofSelfe*<Leni all.
I
Objett.
Anfxo.
Objttt.
Anfa.
I true ; and this Spirit bee fends into every rege-
nerate mans heart. GaL$.6. As front ds you are
\fonnes, he fends his Somes Spirit into your hearts^
-whereby you cry, Abba Father.
But you will fay, how fliall wee know when
the Spirit fpeakes?
I anfwere, by the Word ; what the, Word
faitb 5 the Spirit faith.
But thefe are but remoteguides.
Therefore you have the Saints that went all
in one path : Firft, the Saints that are dead
and gone, and then thofe that now live •• You
have the Spirit 3 the Word, and the Saints
to teach yon- onely remember this caution,
that the Saints are a rule to you, yet not
a perfect one 5 they goe in and our ; eye
them; but yet eye Chrift beyond tbera, who
is the author and fimfber of our faith \Heb.\i % %
In all other things and artcs, Non eft eiufdem
invenlre & perftcere ; one man begins, and
an other finifheth : but Chrift , as hee is
the author ^ jo hee is the finifker of our faith ♦
hee hath begun the Do&fine, and the thing,
andheewillfiniftiit. For the better undeman-
ding of thej)oint, I will fhew you thefe two
things.
Firft, thea&ion^ what it is to follow Chrift.
Secondly , the object and patterne that wee
muft follow^ and that is Chrift.
Forthefirft; what it is to follow Chrift: I
anfwere , That to follow Chrift, is to refolve
to
The VeBrine ofSelfe-deniaU.
*45
rcuft follow
hire.
to do or fuffer with all our hearts, or willingly
what ever he commands, at all tiroes, and ail
manner of waves. There are foure things in
this definition, which cspreffe what it is to fol -
lowChrift.
Firft, wee muft refolve to doc or faffer any I i- m
thingthat he commands* vvemuft except no- 1 mLVcI**^
thing; wee muft refolve to obey and doe all l an ^ow we'
rigfaieoafnefle,and to abftaine from all unrigh-
tcoufnes.'we muft refolve to go] through thicke
and thin,rough and fmo©xb; we muft do as the
Romans did,£0jw.<$. 17. Obey that forme of Do*
J fitrine that is delivered to u*\ not one part onely ,
I but every particular,from the very heart. The
I reafbn for which we were ieliueredby our Savi>
our from the hinds of our enemies % was Jh At wee
might f erne him without feare^ in holineffe and
right coufneffe before him ill tbedtyes of our lives % \
Z,«^i.75.LetthepaflTagebewhatitwil,fafeor
dangerous, pleafant or difficult, by poverty or
aboundanceilet Chrift leade us thorough good
report & bad report, we muft follow him. i put
in the definitions do or fuffer; fuffering is but
an higher kinde of a&ion,to d©,though you fuf-
fer for it : Suffering of itfelfe, (as thePhi!ofo r
pher well ©bferveth)is not commendable 5 but
to fuffer in doing Gods will in fimple obedi-
ence,is to obey without any difficulty,
Secondly ,|you muft doe this with all your
hearts,and willingly : this is expreffed in the
Scripture in $xcatmzs,Deut.6.')*teUve s ferve
— . * _
i^6
[
ThtVo&rinttf Stiff imtaU.
or f 9 Bow God with dS your minde^ mth aO jour i
/i#te } *i*d mth aH your flrength. I chofe this
Word, with al! your hearts.the rather, becaufc
it comprehends all the reft.
Firft,toferve God with all your mind, is to
fearch his wil!,to plant on it, and to know it :
fome t here are that follow Cefhas^ others that
follow iW- addicting themfeives to their opi-
nions : there are cUverfe opinions of men; Some
thinkethisgood,others that, without looking
to Gods will : this is not to follow Chrift with
all our minde .- When we fubmit our minds to
his, and make his minde to be ours, then wee
follow him.
Secondly, to follow God with all our hearts,
is to affe& that which he doth, and all that hee
doth affeft ; when as all that be coth is come-
ly to us i when as we fee his Image in his word,
and in his Saints,and follow it i men follow the
anions in which they fee a beauty and comeli-
; neffe.
Thirdly,to follow God with all our ftrength;
• (by which we muft note the executive powers
| and faculties) is to do all that we do with all our
might,and by Godsdire&ion, nothing againft
his will or liking : he that ferves God thus with
all his heart, when any thing is fuggefted con-
trary to Gods will, hecfakhj I know my ma-
tters wil!,l depend on him,I will follow his ad-
vice, and nothing elfe.- this is to follow him
with ail our hearts.
I
The Doftrine of Selfe*dmiaB.
2 47
ladde, to follow him willingly ; it is note-|
nough todoe the a&ion commanded, but we j
muft follow him,as the fheepe doth the bough,
with readineffe and willingncfle. Being right 3
ic comes from the regenerate part, eyery rege-
nerate man findesadifpofitionto Chrift, lon-
ging after him, inclining to him as the yron
doth to the loadftone, or the ftone to the Cen-
ter : Many there are that follow Chrift, and
hold not out, becaufe the Principle is not
good.
But the Saints themfelves finde relu&ancy,
the fpirit is willing,but the flefh is weake.
I aafwete, that oftentime$,the flefh foliowes
ofoeru r^like the Beare going to the ftake, yet
the fpirit brings it into fabje&ion. I cannot bet-
tcr exprefle it than by that of Peter $ Chrift teSs
him.that tvbenke watoU he fhould 'be carried whi-
ther he woutenoVJehn 21. 18. True it is, that he
went to the ftake willingly, elfe his death wher-
by he glorified God had bin no Martyrdome •
true it was, his flefh was unwilling for to do it ,
yet his fpirit overcame it % remember this 3 that
you muft doe it cheereftilly 9
Thirdly, it muft be at all times ^ many follow
Chrift, but at a brunt, and in an extremity
,they flyaway, asfouldiers from their colours,
when as the battaile is nigh •. cr as fervants leave
their emitters inharveft, when as theyneede
them moft. Chrift would have men know
what he expe&s.- as the proclamation was made
to
Objeft*
Anfw.
;
248
The Vottrine ofSelfe-deniall.
*
to the Icwes, that if any mant hem fainted^ hee
might goe backe , andreturne tthuownehoufed-
game ; (De*t. 10.8. l*dg*j.$.) So Chrift dealcs.
w ith us ; hee tels us the worft before hand \ to j
fee whether wee will goe backc or no. Chrift j
dealcs with us>as N&emi did with Ruth j when !
fhee had intreated and perfwaded her to leave [
her 3 and goe backe to her owne Country
againe, Ruth' 1,28. W ben all would notdoe,
and when (face fa w that fhee was ftedfaftly min-
ded to gee with her, then (hee left fpeaking.
Chrift tels his followers what they muft
lookc for : If they are willing to undergoe
it 5 then hectakes the© , elfe bee takes them
not.
Fourthly > wee muft follow him all manner
of way es • that is, inwardly and outwardly: In
both thefc there isa difficulty.
There is a difficulty to ferve him in the
fpirit * many an action commeth, that if it were
to be done in the outward appearance onely,
it might be well put off: but to doe it in fecrer,
this is hard : when as the Conference faith,
fuch a thing muft not be gor $ fuch a thing
muft be done, fuch a luft muft bee fubducd;
fuch a duty muft not be omitted, this is not e-
nough- but you muft profeffe Chrift, weare his
livery,and ihew whofe you are: In many things
it is eafier to doe the fpirituall , than the out-
ward Act • As M*rk.$. 38. Whoever U a(ha-
medofme , faith Chrift, even in this adult erou*
Gene-
The DoBrineofSelfe-deniall*
H9
**fl finfutl generation^ of him (hattl beafhamed
whenlfhaSfitmmyglory. To profefie what a
man is in fuch co mpany , in fuch a place, is not
much; but you muft profeflTe Chrift at all times,
in all places ; In the midjl of an adulterous Gene-
ration. You muft thus follow Chrift, elfe all is
a thing. And thus much for the fir ft thing -,what
it is to follow Chrift.
Wee come now to the objeft and example
which wee muft follow, and that is Chrift. And
here; fir ft, we muft follow his Example, Se-
condly, wee muft follow his precepts.
Firft, you muft follow his example 5 doe as
hedid,fet him upas a patcerne of Imitation. It
would be infinite to /hew you all his graces: yet
I will name fome particulars wherein you muft
follow him, that fo we may not be all in the ge -
nerall.
Fir ft, he abounded in love, which he flie wed
ia his readineffe both to give and forgive. Hee
(hewed his love in giving, in that hee loved
men fo, that hee gave himfclfe for them. ( Atf.
ao.3 5.) Hee faith, // is more bkffedtogive than
to receive. For his Jove in forgiving 3 he forgave
thofethat did him the greateft wrong, hee had
compafliononthe foulesof men, and on their
bodies too $ For their fouks , he groaned iQ/ee
them as Sheepe without a Shepheard:(Math,p . $ 6.)
So for their bodies hee fed many thoufandsof
them often times*
R Second-
*5<>
TbeDoBrineofSelfe'deniall.
Mat.II.2p.
4
1 Secondly* For the glory that was fit before
\ him> he endured the Croffe, and defpifed thefhame.
(Heb. 12.2.) that is, hee fa w God and his glory ,
and then the good and evill fpeeches of men
were nothing co him : hee eyed the glory of
God, and defpifed the glory and fhameofmen*.
as y ou may fee, ( Lzk, 2 5. 8. 1 1.) by comparing
them both together. When at Pilate fem him to
Herod 3 Herod was exceeding glad when hee
faw him , for hee was defirows to fee him of a
long time ; becaufe htie had heard many things
of him i and hee hoped to have feene fome Mira-
cle done by him$ (Lttk.2}.jxoi2.) But Chrift
defpifed that glory which hee might have
gotten , hee would neyther doe nor fpeakeany
thing before Herod-, therefore Herod and his
men mocked him : Here h ee defpifed the glory ''
and the flhame too ; when as much was expe
d^dfrom him, hee negle^edall 5 and fo muft
wc.
Thridly, hee was exceeding humble and
meeke^ Lcarneofmee^forlammeekeand lowly
in heart 5 This his humility appeares in this :
Firft, that he excluded none, no not the mea-
ncft. Secondly ,hee did not render rebuke for re*
buke- 9 1 Pet. 2^2 3 . Hee endured all. Thirdly ,in
that hee was ready to part with his right and
his life. Fourthly, in that he wafhed his Difciplcs
feet.
Fourthly, he was diligent in bis calling pub-
likely and privately 3 hee went abroad, prea.
ching
Tl?e DoBr'me of Selfe*deniall.
*5
chiog upon all publike and private occafions
ready to take all opportunities to doe good;
hee takes occafion. to comfort the woman of
Samaria at the 'Well.; (John. 4.) fo when as hee
favr them driving for the #//tfr place at the Ta*
ble % hee takes occajton to difcourfe of humility 1
(LukA^.) He did consider the end, where-
fore hee came. This was the end of all his cam-
ming to doe good. It was his delight to doe
Gods will : all hee did, it was Gods Workc,
hee did it to glorifie him s ■ and for the good of
men, which was m other end wherefore he did
ic;
Fifthly, hee was ready to fuflfer any thing ,to
be defpifed, to undergoe any thing at his Fa-
thers pleafure - he fub jugatcd his defir es to his
Fathers ,and hee didrejoyce in it.(Altf. 1 1.2$.)
/ thanke thee O Father, Lord of heaven and Earth 5
becaufe thou haft hid thefet hinges from the wife
and prudent, and haft revealed them to Babes and
Sucklings, even fo Father \ for fo it feemeth good
in thy fight . It had beene more for Chrifls
\ honour, to have had wife and great men to fol-
low him, but hee rejoyceth in this- thattW
had hid him from thofe, and revealed him vnto
BabeSy for that was his Fathers will. So we mud
reft contented with any thing, if it bee Gods
will.
-Sixthly, Chrift likewife fulfilled all Rights
oufneffe • ( Math.$. 1 5.) he was full of zeale for
his Fathers glory 5 follow therefore his exam-
R 2 p!e
2 5 *
77* VoBrine ofSelfe*deniaB*
rfe.i,
pic in allthefe. And not oncly his example,
but his precepts too. Firft,bekeve in him • this
is the great \bot\t ofGod^ this is the worke hee ac-
cepts, C lob. 6.i9*) To beleeve on him whom the
Father hathfent. This is the (irft precept. The
fecond precept is , Repent for the K'ngdomc of
Godis athand: (Matb.$.i.) The third is, to
abound in love unto one another : Follow Chrift
then in thefe his precepts , and in his exam-
ples.
If then all that looke for any intereft in
Chrift, muft follow him 5 then in the firft
I place 3 learne from hence not to bee auricular
1 but rcall Difciples 5 doe not make a profeflion,
I get not knowledge in the braine onely but ad
* it too. This is t&e difference 'twixt Chrifts and
other mens Difciples $ if a man follow Art-
jtotle or any others % it is enough tokrnwand
hold his tenets : but he that will follow Cbt/ft,
muft follow and doe his precepts, muft imi-
tate him. The difference betweene Divinity
and other Sciences, is this •. in other Sciences
if you underftand them it is enough •, but in
this it is not enough to know it , you muft doe
it. This is like lefTons of Muficke, it is not e-
nough to know them > but you muft pra&ife
them : it is like a Copy of writing 5 you muft
not ooely reade it, but you muft a A it^ and
learne to write after it. Wee muft not onely
know what teraperance,patience, and love are,
and the like 5 but you muft a£t and pra-
dife
The Doctrine of Seife*denkll.
25?
<&ife them r wee muft belecve and undergoe 1
the CroflTe, if wee will belong to Chrift:
lobn 6. 45, Every man that bath heard and bath \
learned of the Father \commeth tome. God snakes
us fit to follow Chrift, hee declares the truth,
and bowes the will; he teacheth the Creatures,
the Bee, and the Storkc to do thus and thus 5 he
puts a fecret inftinfl; into them, which makes
them doe that they doe ; and fo hce doth with
his Children : hee makes them of Wolves, to
become Lambes $ hee makes a thoro w change
inthera : Itis^oing, that makes you Chrifts
Difciples; it it were but to know, it was no-
thing, Confider what yee practifc, and how
farrc yee doe Gods will ; we looke not onely for
thokaowledge , the remembrance, and repeti-
tion of what wee preach , (though it be good to
repeat whatwee heare, and it is ill to omit ir 3 )
but wee looke you fhould praftife what you
hearc^we would fee the Milke, and the Fleece,
not the Hay againe : we would fee your defers
and weakcnefles amended,and thofe duties per-
formed that you negleft.
Yea but you will fay, you doe pra&ife what ohteB
you heare ?
But I fay unto you, as Samuel d\&to Saul, Anfve*
when he told him he had kept the Commande-
mentsoftheLord; What t hen fiyth he, meane
thefe Bleat ings of the Sbeepe in mine eares ? (c.
Sam .15.14.) If you are Chriftians, if you pra-
ftife what you heare, what meane thofe oathes
R 2 we
- . _.. . . v
254
7he VoBrim ofSelfe*deniatl.
V[*.i,
Mat,I?,
Math.lo.H'
\ we hearc- what meancs this Drunkenncffe 5 tbis
Idleneffe, this vanity and prk;e inapparell,
this greedy feeking of profit, this prophaning
of the Sabbath which wee fee ? What mcane
a!l thefc if you kecpe the commandements ?
Tbofe that follow Cbr/Jldo acknowledge him,
they pradi fe w hat they heare, and no more.
Secondly > if all that lookcforany intereft
in cbrifl rauft follow him, this excludes all
thofe, who fay they are leroes and Ate not , ( Rev.
2. p.) Suchasprofeflethemfelvesto bzCbrifts
and arc not : they weare his livery and badge,
but yet are falfe hearted. Wee follow Cbrifl .
you fay , but if you doe, let me put you to fomc
Interrogatories.
Firft, are you contented to bee divorced
from all elie, and to make cbrifl y our felfe?
To deny your pleafures and your profits , like
lames and John, Matthew 4, Who left Fathers^
Nets j and Ships . and like the Apofties, Wkt
ferfoeke all and followed him ? Will you part
with every thing, with every finne and vanity
for cbrifl 1 The young M<«* mufi fell all y if he
will follow Ch/i/l y and this bee wot loath to
doe.
Secondly ,are you contented to beare all that
hcboare^I meanc cot in the famemeafure,
but are yon able to be baptized with bis Baptifme,
and to drink* of bis Cup} Are you content to
be defpifed and hated as he was? You rnuft doc
it in your meafure, though not in that degree
that
Tlie DoSlrine ofSelfe*deniall. ~^5$
that he did. 2.Tim. 3. 12. Thou horreft(fmh
Paul to Timothy ) what perfections I endured :
yea,andnot / enely^ut all that m 1 live godly in
Chrift Musjull faffer Perfections It is this li-
ving godly that brings perfection 5 the beeing
downeright and bawking nothing 5 becaufe
the Divell istheaour enemy, and will ftirre
up men againft us •, he will nibble at our hcele*
If wee live not godly , wee are not then his ene-
mies, he will let us goe. If there be warre be-
twixt two Nations, fuppofe Dutch and Spa-
nifh , either of them medling with Englifh, or
French that are but indifferent, they lee them a -
lone, becaufe they are indifferent men and not
their Enemies $ So doth the Divell,he lets men
alone who are but indifferent; but the Saints
whoare enemies, they are fure tofmartforit
if he meet with them.
Thirdly, if you follow chriff, is the fame
mind in joh & was in Chrift ,(Ph'L 2. J *) Are you
affe&ed as hee was ? Dauid was a man after Gods
owne heart, ^#.13 ,22.80 every Chriftianmuft
be affe&ed as Chrift was. Doe you hate thofe
things that he hateth ? Doe you not onelyab-
ftaine from them, but alfo hate themf Are
you zealous for Gods Glory ? Are your
Soales vexed for the uncleane conversation of
others ? Then it is a figne that you follow
Chrift.
R 4 Fourth-
2$6
The VoElrine ofSelfe*deniaU.
Fourthly, what doe you doe? Doe your
aftions fccond your defires f Are you like
David? Affs 1 3 MxArt you men after Cods owne
hearty 'which Mid fulfill all his will^ or are you of
your father the Div^ll > and fulfill his lufis ? lohn
8.49. Chrift ufeth this argument, to proove
that the lewss were of their father the Divell 3
becauiehis lineaments were in them, as. the
fathers are in thechildsj you are murthertrs and
Lyars ashewas^lohn 8.49. Therefore you arc
his. So I would have you confider what you
doc 5 fee whether you are holy in your conver-
sation; ifyouarenot, Chrift will difcard fuch
fervants, and all the world (hall know it, that
you are none of his, if you are not ready to doe
any thing for him. His life muft bee in all thofe
thatare his 3 his Image muft ftiine in them, they,
muft have his graces.
Fifdy , how doe you doe , that you doe i
Doe you it with a pcrfeft heart or no ? 2 Chro.
25.2. Ama^iah didmuchjtutyet he did it not with
a per feci heart. Some follow Chrift in the faire,
butforfake bimio the rugged way es, as the 2.
grownddid: Some follow him for themfelvcs
out of a felfe-love : Some for a Kingdome,
as Ithu. Some follow Jiim, but yet at a pinch
ihey willfiart aftde like a broaken Bowe, as the If
rae/ites did> Pfal.j&sj. Some follow hiroand
afterwards fall away, as leroboam and Reoboam^
2 cbron. 1 o s i i . 1 2 .But now how /hall we diftin-
guilhthcfe ? Doe thefe interruptions hinder us
from
The T>ettrine ofSelfe-dmiatt*
*57
from ChriA?-- What (hall we fay? Allflieepe j
arenotofthefameftrengtb; Some are L&mhes
and cangoe but fofdy^and Chrift is a mercifulJ
Shepheard that cafts affnonc^now how iliall we
diftinguifti ? The Saints goe off and on, and fo
I dQ wicked men, what is the difference betweene
them ? This isneceffary to he knownc, becaufe
men are apt to deceive themfelves : they fay
there is a fimiJitude betweene Saints vertues
and finnes,and theirs 5 looke on the outfide^and
there is little difference. David and Peter 9 ihey
finned foulcly 5 their finnes in outward appea-
rance w^re like to other mens : So for their ver-
tues- ft upidity doth oft times a& tfoepart of true
vextue. Take one that is ignorant, he dies pati-
ently ^becaufe he knowesnodanger,,as well as
a godly man that is fure of Heaven : both may
beabftcmious and patient in (hew, but now we
will diftinguifti them,
Firft, though the Saints fall,yet there is nwer
my way efwickedfltffefimdw themithctt may be
infirmities in tjie^i, but th?re \% never any con-
ftant continuance in any findes of omiffionor
commiflion : A holy man may forget himfelfe,
but yet ye cannot fay,that he is a covetous man 3
ora wicked man ^holy menfinne, but it. is out
ofsn incogkance,dobut put him in mind, they
mend-all^, put another man in mind never fo of-
ten* tell Vim of his fwearing and drinking, yet
he doth it againe.
Thefinnes of holy men proceed frpm paf-
fions,
Differences
betweene the
falles ofthe
Saints and .
other mens?
PfaIo^9*2^
2$5
The DoBrlne rfSelfe'denhl
Pfal.i$9«*4>-
2
^<fm
fions,andpaflionslaftnotlongbut quickly va-
ni(h. D<wrfwastranfported with Paffion,and
Peter withfeare^ The Saints finne not out of
deliberation, they recover quickely againe,
there is no courfeof finne found in them 5 if
their finnes proceed from either of thefe two,
incogitancyorpaflion, they arequickly at an
end . I fpeake not now of finnes that are not re-
vealed, for in fuch they may continue all their
lives, as the Patriachs did in their poligamy :
but as for other fins that arcrevealed,the God-
ly never -fand in the way of finners ; They may
perhaps crofle the waies of fin,as theeves do the
high way, yet they walkenotin the wayes of
fin, They fit n$t donme in thefeate of the /corners.
Secondly, the Saints, as well as others may
befubjeft to finfull lofts, that may prevaile
and carry them away : but the matter is not
fo much, What affe&ions wc have, but how we
(land affe&ed to thofc affe&ions. A holy man
may have a moneths mind to an old finnc, hee
may delight in it , and incline to it, becaufc
there is flefla in him : but yet hee diflikes that
liking, and difaffe&s that affe&ion, and difap-
proveth of this approving: and this hee doth
notfromcheckcsofconfcicnce, but heedoth
grieve for that love; and forrow for that de-
light, as being contrary tothe will of God.
Thirdly , an evill man and one that is not
found hearted, ads himfelfe in finning , but a
Godly man doth not fo. To underftand this,
you
77;* Doftrine o/Selft'deniafl.
•59
you muft know, that after regeneration there is
another felfe, Rprn.j. 17. It is no more I that
d$th it ,but fume that dwelletb in me, lam ano-
ther man now I am regenerate • finne is but an
inmate. In a wicked man, good is but an in- 1
mate,hee may fay it is not I, but the good that)
is in me doth this. Wicked men they have no
thorough change wrought in them, therefore
they doe good onely by fits-, a godly man be-
ingevcry way himfelfe , not being tranfpor*
ted with Paflion , let him ftand on equall
tearmes with finne, letnot fin get the hill and
the winde, let him remember himfelfej being
freed from violent paffions,hee fiqgesnot: Re
generate men finne,yecthe Peace is not broken
betweene God and them 5 becaufe their minds
neveryeeld to finne . Asitisbetwixt Princes
that arc at Peace , though Pirates of eyther
nation rob the others fubjefts , yet it brcakes
not the peace j it being done without the
will of the King: So it is with finne in Gods
Children , it breakes not the peace betwixt
God and them , becaufe it is but a rebell 3 and
they agree not to it. There is a difference be-
tweene the entertaining of finnes as theeves
and robbers, and as guefts •, Wicked men en»
t'ertaine finne as a gweft ^ the godly man him*
felfe never finnes, and heentertaines finne but
as a robber.
Fourthly, thofe that follow Chrift but in
fhew,andonely wearc hig Livery, they often
JLaUl
[4
%6®
the Voftrine ofSelfe-deniall.
fall off, they can doe nothing : many unclean?
perfons and Drundards often refolve to leave
their courfes $ but becaufe their hearts are not
changed* it is but a purpofe, they fall backe a-
gaine. Becaufe purpofes arifing from the]
fleftiare mutable, they are as the flowers of
grafle, they quickly perifh : fo are all the
thoughts of civillmen* they are flowers indeed, 5
andthebeft flowers that the flefheanaffoordj
yef they quickly perifli, becaufe they are from
the fle(b,becaufe they arc farre from grace, and
| c® me not from an inwardehange : but the pur-
Ipofes of Gods children, rheycome from a,
change witl^jn, which makes them able to per-
formethem. If you finde yourfelvesuncon-
ftant that you cannot command your felves,
you are not right. Chrift finds this fault in you,
and/o deth lames, Urn. i, 8. Y<m are double
minded men andunftable tn all your wayes • that
is, you partly looke on God,part!y on finne^and
know not which way to goc*you are in m*qw»
librio^ nothing preponderates you one way or
other ^ you are in the wayes of God, and in the
wayes of fiti,and this makes you unftable, Op-
pofitetothiSj is a^fingle minded man, who
lookes onely to God ; other things being put
in,yctheftilllookestoGod % fuch may be Tub-
bed to ebbings and Rowings in and out; yet
this is the difference, though they are fhaken,
yet they are like to Trees that have "a' good
roote, that holds them up that they doe not
fall:
The Doarine ofSelfe-deniall
z6i
fall .• they are like a ftaip that is eyed to an An-
chor, they waggeupanddovvne, but yet they
remoove not: other men, and wicked men are
blowen away like chaff e, they continue not, they
J are driven with the vvinde like waves, becaufe
i they have no roote.
Thirdly 3 if every one that will have any in*
tereft in Chrift muft follow him, then learne
from, hence not to ftand at a flay, fet no limits
to your holinefle : Looke to Chrift^ he is our pat*
terne^ Heb.iz.z t grow up to full holinefle, be
ftill mending, aud mending according to the
Coppy ; there is no man that doth follow
Chrift rightly^but doth this. Let men fet limits
to themfelves, to have as much as will brin%
them to Heaven, there is onely afelfe-Ioveand
afelfe-feeking inthem: but if you doe it for
God,you wilendeavour the utmoft. When men
find fault widi holincs and exa$nes> and fecret-
ly limit themfclves 3 and fay with him, Veum
colo ut far eft , wee will doe that which (hall be
fitting and no more , it is a fignc they doe not
follow Chrift, that it cometh not from God:
if it came from God and love to him, you
could not but endeavour perfe&ion. 1 would
butaskethis queftionofyou 5 doe you make
God your utmoft end or no i If you doe,thea
tppetim fivis tft infinites^ you would never
flint your felves : if you do not make him your
utmoft end , then you will limit your felves. If
a man defires money forfuch an end, when he
hath
pfii.1,4.
m*
z6z
The VoBrine ofSelfe^deniaH.
hath the end thedefire ccafcth : fo if a man de-
fire Phyfickc for health, hee defircs onely fo
| much as (hill gaine his health : but if a man
J make money his utmoft end, hee fets no limits
| to it. Thus it is with every holy man that de-
| fires grace, and makes it his utmoft end ; hee
I fets himfelfe no limits: you nauft not fee your
felvcs any bounds in grace. When you finde
this difpofition in you, that you are not ready
to corapfaine for want of Grace, but to juftifie
your felves; when as you do not fee y ©\ir lame-
nefle, and that corruption which is in you,
you have not the Spirit 5 for that convinceth men
of Jinne^aniofrigbtee»fneffe % and of judgement :
John 1 6. 8. You would be thea complaining of
your felves : if you had the Spirit : if you fol-
low Chrift, you tnufi cleanfe your felves from all
filthineffe offlefh and ffirit } perfecting helinefftin
thefeare cfGod y * Cor.j.i. Let that roinde then
be in you that was m Chrifi^Phil.%^. follow him
to the very utmofto
Fourthly, if all that looke for any intreft in
Chrift muft follow him, then lcarne fro hence
not to go before him : we muft follow Chrift,
go not then before him in any thing ?in your o-
pinions yeeld to his will,let no defire runne out^
but know firft whether it bee Chrifts will
ornoj you muft refigne your felves to hjm in
every thing, in all conditions you muft follow
him, doe not therefore chufeyour conditions :
hee faith to one> fit here $ to another, fit there$
The Voftrine ofSelfe*deniaB\
z6
in high or low places $ he is the great 5y cr*po- 1
fiarch, hee placeth you were h:c pleafeth : and |
you muft reft contented : So for your vvorkes;
and calling , he gives you your wor ke to doe 5 j
Chrift is the Mafter, and good reafon is there
*bat hee fliould appoint the worke : So for fuf-
fering, if he who is the Generall commands it,
yee muft doe it. So forPhyficke andcorrectu
ons wc would rather have other than that hee
appoints us 5 yet we muft tefigne all to him .•
we are fubj?6t to preconceptions. fimes com*
plaines of this, ( lam. 4. * 3. ) Goe to now
yee that fay^ to m$rrow wee will gee to fuch a
Citty and continue there a yeare , and huy and
felt and get gaine^ whereat you A ought to fay 9
if the Lord will : you goe before and
doc non depend on Chrift by resigning
your felves to his provi o'ence.- Remember
then that you are but Creatures , and muft
follow Chrift in every thing as fervants to
him 5 A fervant doth not fay , I will goe to
fuch and fuch a place to morrow, becaufe fiee
faith, that hee knoweth not his Matters wilhfo
a child that is under Tutors , cannot goe whi-
ther hee will: fay not then to morrow wee will
doe thus and thus,boaft not of it, preconceive
notoffuchaneftate. if you dee, it is finfuli;
for then you are yeurowne glides, and follow
your owne wa yes and not chrifl*
Laftly,learnefrom hence to doe what you
doe from an inward principle : we muft not be
drawne
The VoBrine ofSelfe-deniall,
jdrawneatter chrift as beafts, but wee muft goc
on our owne legs. Many do follow Cbrtft, but
other refpe&s doe carry them : fome mens
company carries them ;and thefe are but carri-
ed in the ftreame. Some are fet on with other
refpects, feme other wheeles fet them on
worke, asthefpringdoththeclocke : fuchas
theie doe not follow Chrift.
Now the meanes to follow Chjift are thefe.
Firft,feeke to Chrift- None can cometomee,
except the Father draw him John 6.44.
Secondly, love him. If you did but love
him,youwilllikcthe Spoufe in the Canticles,
follow him in all places % C ant. 3.
Thirdly, foele the burthen of finnc, Sathans
yoake, and then you will come untoChrift 3
w hofe yoake mil then be eafie 5 Math. 1 1 /tit.
Fourthly, beleeve in him : Hee that comes to
God muft heleeve that he is, and that heua Rc-
warder of all fuchasfeeke birn.Heb.i 1.6. There
are promifes that you (hall have a hundred for one
even in this life : if you follow Chrift jbceleeve
them therefore, and then you will follow him.
Fiftly ,have patience, poffeffeyour Soules with
it, without this you continue not, as the fourth
ground did -which brought forth fruit through pa-
tience. And thus much for this Text.
FINIS.
THREE
SERMONS
VPON THE SA-
CRAMENT OF THE
Lords Svpper.
i Iohn 5. 14,
Andthis is the affur Ance which wee hive inhim^
that if wee aske any thing according to kit willy
hehcareth us.
He (cope of the holy Apoftlein
this Chapter, is to fet forth fomc
of thofe principall priviledges we
have by Iefus Chrift. One maine
and principally which is the grca*
tcft of all the reft; is, that through him we have
eternall life j And therefore (faith hee) know
this, that when you have the Sonne once, you
have life .in the I2.verfe, He that hath the Son
hath /ife y and he that hath not the Sonne^ hath not
life. Therefore (faith he) have I written this E-
piftlctoyouforthispurpofej that you might
confider well what giine you have by Chrift
S Iefus-
i66
Tbefirjl Sermon
ToV;.l,
D<?#.2
Iefus. Tbefe things have 1 written, (faith he) in
the verfes before this that I Iwve new read un-
to.y (Hi, lay Ml thatpelceve in the Name pf the Son
of God, that y eu may know that yeu haveetemall
life. After this he names another great privi*
ledge, that, wee have by Chrif^ mentioned in
this verfe, that I have mm read unto you.Tfo*
(faith he ) is the a^rance we have ifikjm, that
rrbatfiever wee as\e according to kk mil, let
hsarethm. This is the fecond great priviledge
we have by Chrift , we (hall be heard in alPour
requefis : itisnoraore-butaske and have, put
up what petition you will, if you bee in Cbrift
once, you have this affurance, that hee heareth
you : but he delivers it with this condition, you
cnuft fir G.bee in him x We have this Affurance in
him (faith he) that if wee tskeany thing^cur&itg
\ to his mil, he heareth us. So that you fee, here
; are two plaine poynts lying evidently before
i USv
i That excepta man be in Chrift,he rouft not,
hee ought not to apply to himfelfe any of thefc
fpirituall priviledges,that we have by him: if we
be in Chrift, this and all other are ours \ ifyou
be in Chrift, (faith he) then you have thisaflti-
ranee, forwehavethatalTurancein him. The
fecond point that the verfe affords us,is,
2 That whofoever is fa Chrift, whatfoever
he askes he (ball have it. Now my full intenti-
on was, onely to have handled that which is
mainely aimed at in the verfe (for the other you
fee
on the Sacrament.
lee is but couched by the way ) which is this
greac priviledge that belongs to all Chriftians,
that whatfoever they aske in prayer according
to the will of God ,they (ball be heard in it: But
becaufelunderftandyouhada Sacrament ap-
pointed for this day, I have altered a little that
courfe; the hearing of that hath fomewhat di-
verted me,&caufed meat this time to pitch up-
on the other point which I named to you • That
except a man he in ChriH^ he ought net to apply any
priviledge to bimfelfe> 7 if bee be % ifay^ all belongs to
him.
When you come to receive the Sacrament it
is a very great priviledge to meddle with thofe
holy myfteries, to have thofe fimboles given to
you of the love and favour of God in Chriftjbut
yet you muft remember this that except you be
in Chrift,youhave nothing to doc with him,and
therfore it is a fit & neceffary point for this fea-
fon. For when the Apoftie would give dire&i-
ons to the Corinth, what they flhould do, to pre ■
pare themfelves to the Sacramenr^that rhey may
be worthy receivers^hc gives it in this fhort pre-
cep :£,** every man(faith \fr)examine hiwfelfe^ry
folet him eate thk bread and drinke this cup. Now
what is a man to examine himfelfc of? Surely e~
very one that comes to the Lords Table, is to
examine himfelfe concerning theft: two things .
i Whether he be in Chrift, and fo whether
be hath any right at all to come neere to him in
chat holy ordinance.
$2 2 Though
26y
iCor,is.28.
2 68
7he fir H Sermon
2 Though he be in Chnft,yet bee muft exa-
mine himlelfe, whether he be particularly pre-
pared, quickned 3 and fitted $ whether his heart
be put into fuch a trance of grace, or faftiiened
fo as it ought to be, when he comes to the im-
mediate performance of fuch a duty* as that is.
Now becaufe I handle this point, but onely for
this particular occafion, I will not enter into
fuch a manner of handling of it, as I was wont
to do at other times, but onely take up fo much
of it as may ferve for the prefent occafion-Ther-
fore becaufe I fay this to you : That except a
man bee in Chrift , he ought not to take any pri -
viledge to himfelfe: we will, Firft exhort every
man to confidcr whether hec be in Chrift : for
this is the prefent queftion which any mans
heart would aske, when he heares this propoun-
ded ; Why, if all the priviledges be fufpended
upon my being in Chrift, my maine bufineffe is
to examine whether I be in Chrift or no. Now
becaufe a man may bee in Chrift and yet be fuf-
| pended by fomc interveniall finne, by fome in-
di/pofition of rainde and heart, that may grow
on him, from the a<Suall in joying of the prc-fent
fruit and benefit of that priviledge which be-
longs to him 2 therefore we will firft give you
rules to examine your felves whether you be in
Chrift or no. It is very ufeful to all that now are
to receive j or at any other time ♦ its ufefull you
know too, not onely upon fuch an occaiion as
this,but upon all occafionsjand therforc a point,
(chough
— -.- -— — — -■ . - ■ *. — . .. v - - . -*
on the Sacrament.
269
(though peculiarly belonging ro this time be*
mg taken up for preparation for the Sacrament)
which we may the more boldly venture upon,
and you ought to attend it more diligently. I
wil give you but thefe two maine mtes or rules
by which you fhall try ir.
Wbofocver is in Chrift, there mud 'paflTca
double aCh one on our part,another on Chrifls
part, My beloved is mine, and lam his ; wee take
Chrift and Chrift takes us ; wherefoever you
findc thefv* two a&s, fuchaman is in Chrift:
There muft be an a& of our part,fomething the
heart and minde of a man mirft doe to take
Chrift. Secondly,the Lord fends and puts forth
fome thing of fcis,he doth put forth an aftof the
Holy Spirit % whetby he comprehends and takes
us. Now if thou h'nde in thy felfe thefe two
things 5 Firft 4 that thy heart hath txercifed that
a& of taking the Lord Iefus $ Secondly, that h<*
hath f-nt forth a vertue, and put forth an a& of
his to take and to comprehend thee $ thencer-
taindy thou art in Chrift ; and if it be fo, all the
p: iviledges belong to thee -, if nor, thou haft no-
thing to do with this holy Sacrament. Now for
theclcare difcerning of that ad which is on our
part, you mall confider thefe things.
1 Whether you make Chrift yourchiefeft
Excellency.
2 Whether you make him your chiefeft Trea-
sure.
5 Whether you make him your chiefeft/*/
and Delight. S 3 4 Whether
Cant.t.16,
27°
IhefirH Sermon
4 Whether heebcc your chicfcft Refuge, to
whom your hearts retire on all occafions.
5 Whether you fct him up in your hearts for
the chiefeft C&mmAnder.
My BeIoved,ifyou findall this done by you,
then out ofdoubr, Chrift belongs to you^ They
are all feverai!,but they meet in one center, and
ferve together to make up one rule of trial!, to
know whether you have tooke Chrift to you
or no 5 and I will handle them alldiftin&ly as
I have named them to you.
i Therefore confider whether Chriftbethy
chiefeft Excellency fox it isnaturall to every man
to feeke fame excellency or orher. Indeed
beafts^fo they may have that which is neceflary
for the life and fervice cf nature,it is enough for
them; and it may be it is enough for all brurifti
men, whofe foules are buried in their bodies
that are but fepulchers of men, in whom that
fpe&aclc of excellency which is rationall, be-
longing to a man, is quenched in fenfuality .
Thefe men,it may be,feeke no excellency at al,
butfo they may live in pleafures, fo they may
have that which belongs to their bodies, and to
this prefent life, it is enough for :hem. But a
man who hath any thing of a man in him, as he
is a man, confidered in thefe higher psrts of his
foule, his mwdandhis will ; hefeekes another
excellency futable to thefe parts : beefcrves a
higher, a more fpirituall immaterial! fubftance,
fuch as the foule is^ & according as meas minds
are
on the Sacrament.
271
are of divers fafhions, fo chey are in a way of
feeking feveral excellencies for themfelves,yet
according to their different ages. Children de-
light in childifh things,and fo do men likewife,
from whom thischildi&neffe is worne • yet ac-
cording to their feverall fafhion and underftan -
ding, fo they feeke a feverall excellency. Some
feeke lcarning 3 knowledge & excellency in their
profeffion ; this is the excellency they would
have. Some feeke great places of authority and
comand, and if they had their wifh, that is the
excellency they would have; Some feeke the fa-
vour of the Prince: Some to have a great eftate,
that men may fay , he is worth fo much^he hath
fnch Lordfhips 3 fuch fairehoufes 5 and lands be-
longing to him- if he had the excellency he de-
fires, thefe he would have. Every man in his
owne kinde 3 according as mens undcrftandings
are ftronger or weaker; according to their diffe-
rent education's it hath been more noble^& in-
genious^according to the feverall cSpanies they
keepe, where they find fuch & fuch things mag*
nified$according to the feveral ages they live in:
(As wee fay femething is in requeft in one age,
in one company 5 fometbing in another) I fay ac-
cording to thefe feveral occafions,fo every man
feekesa feverall excellency to himfelfc. Now
coofider what excellency thy heart defires, a
bove all thing elfe, whether it bee Iefus Chriflf
to be in him$ to excell in grace •, to have a new
draught of Gods Image in thy foule^ whether
S 4 foniie
27*
7he fir ft Sermon
( fome fuch thing as lhave named : Conildcr
what is the proper vertue thou wouldcft have
tby fouletoexcdlin,for there are feveral! ver-
mes $ every thing hath fome venue or other
which is proper to it; as the vertue of a knife
is to.cut well •, the vertue of a horfe ro goe well-
the vertue of a fouldier to fight well ; and the
vertue of a Chriftian to be a holy man . to bee
holy, gracious, and unblameable in his conver
fation. Now what is rhe proper excellency
thy heart ay tnes at: what is that thou eftecm-
eft thy vertuei that if thou were put to thy
choyfe that thou raighteft have a wifh granted
thee , thou wouldft moil defire ? Whether
wouldeft thou defire this$ to excell in grace and
holincffe, to have thy finfull lufts mortifyed,to
have thy heart put into a holy frame of grace ?
or whether, (if thou wouldeft dealeimpsrrially
with thy felfe ) is it not fome other excellency
that thy heart runnes apon ? that thy thoughts
t and affe&ions are moft (et upon? Corfider
when thou looked upon others , what feemes
moft graciousin tby fight, by what thou docd
moft value the excellency of another man • for
it is likely thou fo eftcemeft thy felfealfo; Con-
fi 'er therefore I fay what thou meafercft thy
felfe and others by 5 A man that is in Chrift/ets
fo much by himfelfe, and by every man as he is
in Gods Booke .- as you fee, men are rated, and
their wealth eftcemed according as they are in
theXiogs bookes. See what tby heart fakhto
this
on the Sacrament,
*7?
this, whether thou fetteft (o much by thy fclte
and by every man elfe, as he is in Gods favour,
ashehaththeeminency of grace and hoImeAe*
above others; or whether it becfomething elfe
by which thou rateft thy felfe and others: Con-
;fider what is that outward Badge, that Livery 3
that Cognizance thou defircft to weare,which
thou wouldeftboaft of among men : you fhall
fee it in Paul } (faith he) When I corac amongft
you, I doe nn regard the excellency *f natural ,
jvi/edme; I care not to come with that s The
time was when I prized it, as you prize it now.
but now (faith hee) it is another excellency
which I feeke, which I defire to weare ( as it
were:J When I come amongft you, to preach
;the Gofpell, (faith he) 1 care for nothing elfe, I
care not to be thought to know any elfe , than
Chfifl crucified: Confiderwith thy fclfenow
what thou wouldft have moft eminent in thee,
iatheeyesandearesofmen , that whichthou
wouldcft weare in the view of all the world ;
whether it be the Livery of Chrift $ to profeffe
thefearcofGod, toexccllin grace and holy-
nes, though the world difgrace,dcfpifeand hate
thee for it : Is this that thy heart defircs? If fo,
its a figne th@u feekeft Chrift for thy excellen-
cy. Confider likewife what it is that thou
efteemeft thychiefeft wifedome^foricis thedif-
pofitioa ofmen before they bee in Ghrift, be-
fore they have experience of the wayes of God,
before they be regenerate,wben they lookc upo
thofe
274
I Cora* I 4*
D6ut4,6«
Pfail.3J\S.
Tl?e firfl Sermon
chofc wayes in others, they reckon them folly,
they are foolifhmjje to every natural! man. but
when they arc once in Chrift,then they are wif-
dome untothem, that is, they reckon htm :he
wifeft man that excclls moft in thefe foohfli
courfes,asbeforethey deemed them. It is rhe
Lords expreffion, Vent. 4. 6. This (ball bee your
wfedowe before all 'people , tokeepe myLmtt and
Commandements. Confider now what is that
thou reckoneftthychiefeftwifedome, before
all people ; whether that which before thou
thinkedft folly and weaknef^andhadd'ft adif-
pofition in thy heart to contemne and fcorne ?
whether now fetteft thou it at a higher price,
and doftin truth thinke it thy wifedome , and
art willing that all the world (hould know that
thou thinkeft fo f By this you (hall finde whe-
ther you make Chrift your excellency by consi-
dering whether your hearts goe this way or no,
to feeke a vertue in the excellency es of Iefus
Chrift s and fo (hew them forth to others^ by
examining whether this be thy chiefeft wilh,
that thou mayft bee a Chriftian 5 that thou
mayeft be found in Chrift 5 that thou mayeft be
able to fay as P4«/faid, / reckon all other things
as drojft) as hafe and vile things 5 cneiy to be found
in Chrift \ to be cloathedin his righteoufnefje^ to ex-
cell in the grace of his Spirit ; th is onely I prize j
as inoft excellent, and moft worthy : And rhis
isthefirft.
z Secondly, confider what is thy chiefeft-
_^ Treajkre,
on the Sacrament.
*75
Jreafurcz for you fee He that bud gotten the field
hee gave all that he had for it , and went away re-
tyring, for hee reckoned it his greateft trea-
fure, and worth all the reft. It is certaine,
whofoever hath taken Chrift, doth fo efteeme
of him, hee reckons him to bee his chkfctrea-
fure.
You will fay, How /hall I know it ?
Why,confider what men doe with their trea-
fure,for it is certaine (as I faid before, of excel-
lency, fo ) every man hath fome treafare or o-
ther 5 The poorefi: man that is, hath a treafure,
fome thing that hee eftecmes of, which hee
makes account of. I askenot what thou art pof-
feftof,but what thou moftefteemeft? for trea-
fures are as they are molt efteeraed of. As wee
fay of jewelsjthe worth of them is according to
mens fancies,according as they are efteemed . fo
it is with every mans treafurc; One makes this
thing his treafure, another that. Now (I dy)
confider what thou makeft thy treafure 5 and
you (hall know what your trealure is, bythefe
markes.
i A manlayes up his treafure in the fafeft
place. Then if Chrift be thy treafure, thou wilt
lay him up in the innermoft parts of thy heart,
he (hall not dwell in thy tongue,he (hall be laid
tfp in the clofec of thy heart 5 he fhall not dwell
in thy outward man, in thy understanding on-
ly , but he fliall bee laid up in thy inward part 5
(that is) he (hall bee pitched upon the very bot-
tome
Math.ij,^,
Object*
Anfw.
2j6
The frfl Sermon
G«nJ.?i.
tome of thy heart, and there he (hall reft, there
thou wilt entertainehim.
2 Againc what a mans treafurc is that hce
[ keepcs with the greateft care, with the greateft
warinetfeand folicitude.So wilt thou the Lord
Iefus,whenonce thou layft him up in thy heart
thou wilt not be carefull for any thing, fo much 5
as to keepe hira fafe; that is, to keepe rheafTu-
rancc of his favour fafe , to keepe him necre
thee , and thy fclfeneere unto him: thy minde
will bee more carefull of this, more than of al!
things elfe : Thou wilt then take hcede ofall
things that may caufcadiftance bet wecne thee
and him -, thou wilt then take heede of whatfo-
ever may ioofehira, ofwhatfoever may make
a reparation betweene the Lord and thee • thou
wilt be more carefull for this, than any man is
I to keepe his health, or to keepe whatfoeveritfs
thathe makes his Treafure*
3 Againe whatfoever is thy trcafure that
i thou wilt mofteftceme, thou wilt fetitatthe
higheft rate above all things elfe, Before a man
is in Chrift there are many other things, which
in truth, (howfoevcr hce pretend fomething
elfe) heeprizethat a higher rate than Chrift;
Worldly vanities before hee is in Chrift, fceme
great things in him jbut when he is in him once,
he Iookes upon them with another eye. My be-
loved, you know there was a time when, Gad
Inked upon the creatures , and t bey were exceeding
good) even all that are in the world; thofe things
that
on the Sacrament.
*77
that men magnifie fo much, 1 fay, there was a I
time when they were exceeding good: but!
fianehathblowed upon them, it hath blafted
? the beauty and vigour of them, fo that now
when the Lord looks upon them,this is the fen-
xence that is pronounced ofthem,you know,in
EccL 1. 14. They are all vanity and vexation effyi*
riu Confider if thou be able to looke on al thefe
things (even the beft things the world hath) as
things being but meere vanity . things wherein
the Lard fo wed notmens happineffe,and there-
fore thou can ft not think tore^pe it there. If you
marke but the expreflioo the wife man uieth in
1 Ecclef faith he; All thing* under the Sun are but
vtsityinow there is a reafon contcinedin thefe
words why they are but vanity; for waters you
know, they afcend not higher than the foun-
taine, and they carry not any thing higher than
their owneafcentj fo all the creatures chat bee
in the world, they he hut under the £/?##<*, there-
fore they cannot afcend to that happinefle
which is above the Sun, nor carry you to that
condition which is above, for happineffe is a
bovethcSunne, laideupin Heaven. Therefore
faith hee, all things under the Sunne if they bee
confidered to make a man happy, they are but
vanity : Now confider whether thy judgement
be fo of them or no , whether ic bee confer ma -
ble to the holy Ghoji y whether thou haft this
conceit of ail other things, but the quite contra-
ry conceit of lefus Cfarift $ whether thou canft
thinke
*7 8
The fir fi Sermon
Math.5'£b
thinke of: him , asofone-th.it is avjfte<cellent
and chy chtefeft tt eafure, as on? chit is farre b e-
yondallthefe, as one upon whom chy heart is
pitched, as one in whom chy happineffe is con-
teined.
4 Againe 3 amanstrea(areis (hat which hec
will bee at any coft co gee, hec will bee at any !
painestoactameit.lt is chat,on which his heart
is beftowed , and af&£ions are occupied a-
bout. Is it f o with thee when thou commeft
co Chrift lefus ? f art thdc willing to bee at
morecoft and painesto get him, than any thing
befides ? Is thy heart and affections more be-
dewed upon him? For where amwtereafure it,
there his heart is. I doe not aske whether thou
beftoweft more time upon the matters of grace,
than the duties of thy calling ; but, whether
thou doftthtm with more intention, whether
thou beftoweft thy time and paincs upon them,
as upon that which thou reckoneft thy treafurc,
farre exceeding all other >
5 Fiftly,con(ider whether thou art willing
to part with any thing rather than with Cbriil
lefus. for whatfoever is a mans treafure , you
know a man wil part with any thing rather than
it. Is it fo with thee ? hadft thou rather part
with any thing than with Chrift? thin to part
with a good confeience; with the graces of the
Spirit, or with any thing thic rends t&h >!ineflc
to build thee up further in the vvorkeof Gods
grace? I fay, conflJer whether thy heart bee
willing
on the Sacrament.
zy 9
willing to part with any thing rather than with
Chrift; for thou (hale findc tliis.that Sarhanand
the world wiJl cheapen Chrift, and when they
come to bidding,they will bid well. Confider f
whether thy heart can give a peremptory an-
fwer to the world, and lay thus* I will not fell
Chrift J will not fell a good conscience for any
thing; yea when Sathan and the world bid
higheft* and tell thee as hee did Chrift, that be
"miigpvt thee all the riebes^and alltbegfary in the Math.*, % i9t
world, if thou wilt part with Chrift ^ -.Confider
whether thy heart be ready to deny whatfoever
he offers to thec 3 (as he will be furs to offer that
which will bee moft futable to thy difpofition)
whether thy heart hath taken this jefolution to I
it felfe; Chrift is my chiefeft treafure, I will !
part with all therefore, I will* part with liberty, j
with life,with goods,with crcdir,with pleasures \
with profits , with wharfoever is neere and j
deareuntome, rather than I will part with the j
Lordlefus. If this be thy hearts refoJution and
minde, then Chrift is thy chiefetreafurej that s
the fecond thing.
3 Thirdly,confider what is thy cheife ;<y and
delight j what is thy life • (I put them together ,
for that which is a mans chiefe joy indeed % is
his life./ For wee know life is nothing elfe but
that joy wh'ch the heart hathywherby it is nou-
rifhed and fed as it were,for life is not to have
body and faule pyned together, to be a living,
maiynthat fenfe weufually take life/or if that
were
L
28o
Tl?e frfl Sermon.
Cmt.5.5.
I were 1 ife, the nthofe in hell (ho al J not bee faid
I to dye the death- for you know in hell there is a
■ conjunction of foule and body , and yet men arc
f not faid to live there-,for it is death which is the
I punifhment of finne: and indeed you [hill finde
that there is fomething a mans heart cleaves un-
to , wherein hee rejoyceth , which is the fame
with his life. Therefore lookc as the Soule
enlivens the body, fo the conjun&ion of the
prefent things which hee reckons his joy, that is,
his Iife,enKven his fou!c,he cannot live without
them. Now ifChrift be thy chiefe joy, thou
wilt finde this, that thou canft not live without
him , as men are wont to fay of thqir delights 5
Such a man'cannotlive without fuch athing.
fo it is true of every man that hath taken Chrift,
he is not able to live without him. Thislifeis
no life,and therefore if there be but a feparation
i betweenetheeandChrift,ifa mans confluence
J bee as it were clouded for a time, hee findes no
reft, h? doth as the Spoufe inthe Canticles $ She
feekesfrem on? place to another^ and gives htrfelfe
m reft fill (be finde bim\ and why t becaufc it was
he whom her fettle loved, S jyou fhall finde, Be-
loved, whatfoever it is that your fouleslove,
whatfoevcryou make your chiefe joy, you will
take no reft , but as farre as you love and enjoy
it. Therefore for the finding of this, whether
Chrift be thy life and thy chiefe joy , confider
what it is that thy thoughts feede upon; every
wicked man, every man that is out of Chrift,
here
en the Sacrament.
*8x
there is foacthing chat his thoughts feed upon, i
feme things there are, ia contemplation of |
which thcfoulc folaceth it fclfe* fome pleafures
that are paft 3 prefent,or to come ; the very thin-
king of thefe are thegreateft joy of his heart,
he roules them under his tongue 5 evea as a Ser-
vant that hath got fome dainty bit out of his
Matters prefence,and eates it in a corner, fo the
fouleofaman hath om of Chrift foiac fecrct,
fonae ftolen, fome unlawfull delights, that it J
feeds upon and delights in: Confider therefore
well with thy fclfe, what brcakfaft thy morning
thoughts have (chat I may fo fay) what breake-
faft they have every morning,what is that Pabu
lum* that food of thy foule, wherewith thy
thoughts and affections are noarifhed aad re-
freshed from day to day -, whether itte fome
carnall plcafure,f©me reflecting on thy ftate, up-
on thy wealth, upon thy friends, or whether it
bconChrift. See (as 04i>*Vexercifed it) whe-
ther be they thy ft*gs in the night time} All car-
nall men have fomething paft whereby they
comfort thcmfelveSjfomething prefent where
by they chearc up their hearts, fomething to
ceme,fomcthinginbope. So every roan that
is in Chrift, he hath the comforts of the Spirit,
the meditation of the priv Hedges that he hath in
Chrift, the hope of Gods favour 5 Thcfe are his
appointed food, thefe are the things that his
foulefeedesoninfecret ; yea the very werkes
hat he doth, that fcemes to be the hardeft part
T of
pfci, 4 M f
The fir fl Sermon
- — -
of a Cnriftianslife 3 rhc very workes that hce
doth in ferving the Lord from day to day,
I even that is his meatc a«d his drinke- that
is, it is as fweet and acceptable to his foule, as
meate and drinke is to the hunger and thirft of
his body . Now confider with thy felfe whether
it be fo with thee 5 whether that which is thy
continuall feaft, without which thou caoft not
live, bee Chxift; or theaflurance thou haft, that
he is thine and thou art his ; whether it bee the
priviledges thou baft in hira^and the things that
belong to the kingdome of God ; See whether
thefe be thy life,the things without which thou
couidft not live • or whether it beefome thing
elfe,fome ftollen delights,fome unlawful plea*
fures,fomc thing elfethat thy foule and aflfe&i-
ons are fet upon. This is the next thing by
which thou maieft try thy felfe whether thou
belosg to Chrift-or no, to confider whether he
bee thy chiefe joy, whether thy foule bee moft
filled and fatisfyed with him. And this is the
third thing.
4 The fourth is . to know whether he be thy
chiefe Refuge $ If thou bee one that hath tooke
him and received him,I fay,he is thy chiefe re-
fuge. For every man hath fome refuge, fome
caftle or other to which his foule retires in all
difficult and doubtfull cafes, by reafon of that
indigency ,that iafufficiency to which the nature
of man is fubjeft, There is fornething that hee
muft have toleane unto, (marke it) for mankind
„_^ is
on the Sacrament.
is like that generation which ^he Wifecnan l
fpeafces of: You knowitis fayd of the Con- 1
nycs,T% are a generation not ftrong and what
then, aad therefore they have their burr owes to
hide them/elves in. I fay fuch is the generation
of mankincic, he is a weake creature, a gene*
ration not ftrong, therefore there is fomething
that he muft leane to, fomething out of him-
felfe, fomefuflScieacybefides himfelfe, fome
ftrong hold, fome refuge every man hath; I fay
every man hath fome refuge or other, whither
he thinkes hisf jule may goe,and there hee may
havefuccour in cafes daungerous and in trou-
bles. No#confider what is thy refuge, whi-
ther thy heart runnes in allfuch cafes , to what
wing, to what ftrong hold : In daungerous ca-
fes, you fee every creature hath fome refuge or
other: The Child runnes to his Mother. The
Chickens runne tochehenne* The Fox to his
earth, the Connyestorh.nr burrowes^fo every
creature to their feverall corners aiufrecepta-
cles proper to them : 1 fay fo it is with every
man, (b hath every one of you to whom I
] fpeake, there is fome what that is a fecret refuge
I to which your hearts fly. Now confider whe-
ther that be Chrift or fome what elfe. A cove-
tous mati(or rather a man of this world) he hath
wealth for his ftrong hold, in which his heart
comforts it felfe s well,faith he,what change of
time fo ever come, yet I have an eftate to hold
| me up; and when he i$ ill fpoken of abroad,yet
T 2 hee
*8 5
Prov.3o.Z(5,
:
284
The firji Sermon
I Sam, 30.6,
Gca»3*'I2»
\ hec applaudcs himfclfe witk that hcc hath at
home 5 The Courtiers ,thcy have the Princes
favourlthat is their refuge wherein they comfort
themfelves * Thofe that are given to Company
they have good fellowes, fuch as they, that arc
their companions , and fo long as they fpcake
, well of them, they care not who fpeakcill of
them ; Some have a refuge of thiskind,fome of
another, every man hath his refuge. If you will
lookc into the Scriptures, you (hall fee David:
refuge, in any diftreffe, upon any occafion 5 At
Z*gl*g beeomf$rtetb himfelft in the £#rW,hishart
did fly to him, as the chickens fly to the faenne,
there he comforted himfclfe, there he Crowded
himfclfe , there he encouraged himfclfe in the
Lord. When he fled from his fon AhfiU* % was
1 not the Lord bis refuge ?ft/(faitb he) bee u my
\ buckler and my firing holA^ Pf alrac.j, which was
made upon that occafion. What was Uc$ls re*
fuge when he fled from his brother Efau ? Did
nothegoe to the Lord, and feeke to him by
Prayer? Lititbe* baft/aid then wilt Ate me goad,
now I fly unto thec,l befech thee per forme thy
promife,thou art my refuge. Ceafider others
now,what was their refuge; lui#> when he had
betrayed his Matter Chrift, and his confidence
was upon him for it; he goes to the high priefts
and brings the filver to them, why,faith he,you
fetme aworke, you are the authors of it, and I
hope to find fome comfort from you-you fee he
found little cofort in his minde^yec that was his
re.
on the Sacrament,
*§5
refuge. The Kings of Ifrael and ltda when they
were diftrefled, they fled to Egypt and to A(bur>
to this or that helpe,which(the Lord faid) were
broken reeds to them, but yet that was their re-
fuge. This h the maner of every man being out
of Chrift,of every unregenerate man,that is in
his naturall eftate,fome refuge he hath;friends 3
or wea|th,or creditor the favour of the Prince,
fomething or other it isr and if hee be deftitute
and have no refuge (as fometimes it fo fals out)
then his heart is fhaken as the leaves of the for-
re ft, Their hearts were Jhaken even for fe Are of the
king of Aram^ 44 the leaves tre [ha ken in the for-
rejt h and why ? Becaufe they knew not how to
defend themfelves : they had no refuge to fly
to. So you fee it was with Be/Jhaz>ars heart jfo
udcbitopbeli and fo Saul 5 when he fees that hee
muft die the next day,and that there was no re-
fugeforhim: then 1 fay their hearts fankeand
dyed within them. And now confider how it is
with thee,what is the refuge t© which thy heart
flyetfvind which thy heart makes mod account
of (for every man thinkes with himfelfe 5 change
of time may come 5 & what (hal be my comfort
what (hal be my ftrongholdat that time JDoft
thou fly to Iefus Chrift?is he thy fuccour when
thy heart is dejected at any time & faints with-
in thee ? from which fountainedoft thou fetch
thy comfort ? Doft thou fly to Chrift, to com-
fort thy fcife in him, when thou art in a doubt-
full cafe, thatooncernes thee as much asthy
T 3 life?
l&i ah ?,*,
286
Thefirft Sermoft
liiec whither doft thou goe for counfcll and
dire&ion? isictoChrift^ to befcech him to
guide thee, to dire& thee, when thouartpref-
fed hard t whither doth thy heart goe for fuc-
cour and for hclpc to keepe thy fclfc fafc ? Is rt
toChrift 3 ortofornewhatelfe ? My beloved,
laffureyouthis^thatacarnallmanthat is not
inChrift,inthefetimesofdiftrcffeknowesnot
whither to goe ; hec dares not goe to C hriftjor
he feares that it fhall be asked hhi , upon what
acquaintance/* for he hath teen a ftrangcr to the
Lord, he was never acquainted with him* but a
carnall man that is outofChrift, hee goes to
his mufes, he goes to his farmes, hec goes to his
bufhes, as the hunted hare was wont to doc 3 to
goe to the places that (hce ufed when fhee lived
quiet, thither (bee flyes when (hee knowes net
how to efcape; fo in that fafhoi it is with men,
lookewhat things they were wont, to which
their hearts had recourfe in timeofprofperity,
and what their haunts have beene . to thofe bu.
(hes they fly: But alas ! they are but bufhes, fuch
as will not defend them.But now th^ Chriftian
on the other fide,the raufe,the faroie asic were
(it is but to exprefie it to y ouj that his foule is
acquainted with , the ftrong hold that hee was
wont to fly unto,upon every fevcrallevilLupon
every ordinary doubt, upon every deje&ioa,
difcouragecnent and fainting of heart 5 hec was
wont to fly to Chrift, and there he was wont to
finde comfort, and thither hcegoesin tirneof
I greateft
on the Sacrament.
%%y
greateft difficulty in the day efdeath,and there i
bee finds comfort. Contider if hcc bee thy |
chicfe refuge, for if thy heart hath taken him as
he is thy chiefe excellency, thy chicfe joy, ftoy
chiefetreafui e;fo he wil be thy chiefeft refuge,
ye4 when all things elfe arc taken away, yet
that cover rcmaines fafe ; Suppofc thou be in
prifon, fuppofe thy credit bee taken away, (I
meatv)thy worldly credit (for the other credit
cannot be taken away from any man that hath
Chrift:) fuppofe thy life be taken away , fuppofe
theu bee (iript of all that thou haft; yetthou
haft Chrift for thy chiefe refuge,a»d thou thin-
keft fo, and thy heart is fatisfyed with. it. As
Paul faith , when hee was a prifoncr , when he
was naked, when hee was deftitute, when he
was ftriptof all, yet (faith ht}l\tm>'wbomibAvt
trufted; As if he (hould fay,yet I have him fafc 3
yet my cover is over my head, yet I am fafe in
my caftfe, I have chofen him, 1 have him in
death, yea then Chrift he is advantage, he is a
cover, a caftle, and a refuge.
5 Laft of all: confider whom thou fctteft up
for thy chiefeft Cemmmier^ who it is to whom
thou giveft the chiefe coaamand in thine heart.
You will fay how fhalll know that? Why (my
beloved) h: whom a man feareth moft, and lo-
vethmoftjthat is he whofetriendfhip above all
others hee would leaft loofe, and whofediflike
aad feparation he doth moft feare,certainely he
will bee moft obedient to him, he will be t»oft
T 4 ob
1 Tim,*. 12,
Anfo><
88
The fir Jl Sermon
Hcft.3,2.
Dan.3
,!<?•
|ob!'ervantofhim. Art thou fo to Chrift? take
all the things in the world ,if thou fee up him 3 as
him whom thou raoft feareftand loveit, thou
wilfr-moft obey him : So againe, he whom thou
thinkeft can doe thee the greateft good, and the
greateft hurt, him thou wile moft obey $ if thou
tfainkeft in good earned that Chrift is able to
do it, ccrtainely then thou wilt moft obey him.
As for example,if thou looke to any man io the
world, a man that is out of Chrift, he thinkes
that tne favour or the wealth of the King, can
doe him more good and more hurt, than the
favour, or rhelofle of the favour of Chrift • He
thinkes that wealth, or credit, or fomethiog
clfc, (many thinges there are that bee thinkes)
can doe him more good and more hurt; there-
fore hce morerefpe&s their command, than
the command of Chrift ; but a man that fets up
him for his chiefe Commander , hee regards no-
thing elfe when it cames to crofle ir , when it
comes to thwart any command ofC&rift, be-
caufe hee faith thus tohirafclfe in his heart ia
fecret: It is the Lord that candoe the greateft
good, and the greateft hurt, therefore I care for
no more. So Ndoth hee cared not for Ababs
wrath. So Mordecay cared not for Hsmws dif-
pleafure:fo did the Apoftles,they cared not for
the High Priefts,nor whit they couid doe, Aft.
4. So did the 3 children (as you call them) they
cared not for tbefitrj furnscc of Nabttcadnc&ar ,
nor for all that hee was able to doe 5 and why ?
be-
on the Sacrament.
becaufc they thought that Chrift,that God was
able to doe them more hurt , and more good.
Now take any Commander in the world.when
you regard not the punifhment, nor the reward
that he is able to inflict or to give you, bis air*
thority is gone ; Now when you fee up Cbnft,
and thinke fo of Chrift, you are ready to obey
him,and obey him rather than any other. There^
fore confider with thy felfc this, and confider
ferioufly i aske thy heart the queftioo, what is
rhat thou fctteft up to bee thy chiefeft Com-
mander? For there are three great Comanders
in the world,that divide all mankind betwecne
thcmalmoft: And that is wealth , andeftare$
worldly credit and honour, Ho live in efteerac $
p'eafures, and delight. Now thinke with thy
felfe when any of thefc three great Comman-
ders come with any command, contrary to
'that which Chrift commands, thinke with thy
felfe what thou wilt doe in fuch a cafe , what
waft thou woit to doe, looke to part experi-
ence, looke backe to thy former wayes, fee
what thou waft wont to doe- thinke with thy
felfe when fuch a Command comes, what thy
heart reafonsupofr, if concupifccnce,if a ftrong
luft, if a ftreng impetuous defire came, and bid
thee to doe fomething, which is contrary to
that which Chrift would have thee to do, what
art thou ready to doe in fuch a cafe ? If thy pro-
fit, the maintenance of thy eftate , thy liberty,
thy wcahhjthy convenience in this world come
and
290
The fir ft Sermon
and command thee to doc one thing, and thy
confcience( which is Chrifts vicegerent) come
inhisftead, and command thee another thing,
what art thou ready to doe in that cafe 1 So
when thy credit, thy honour, and reputation,
thy vaine glory (hall come and bid thee do one
thing, and Chrift (hall bid thee doe another,
what is thy refolution , what art thou wont to
doe? By this thou (halt know whether thou fet-
teft up Chrift,as thechiefe Commander in thy
heart or no, whether thou gi veft him thy chiefe
throne , whether thou cxalteft him for God
in thy heart 5 you know when you exalt him
for God, every thing then yeelds, if in truth he
be fet up for God in thy heart: Therefore con-
fider what it is that thy heart fets higheft, whe-
ther thou exalteft him moft, whether ( when
any of thefe threatning , crying commands
come)thoucanft give them an abfolurcdenyall,
and fay with thy felfe,l will not obey you- and
if they threaten imprilbnraent,ordifgrace, and
loffeoflife, and if I doc not obeyfuchaluft,I
(hall be wrung and pincht for it, I fhall lofe fuch
delights : well, I am refolved tobeare all this.
On the other fide, when they fhall come with
fa ire proffers, you (hall have this honour, and
this advancement, and this convenience: If thy
I heart can fay now, I will have none of you, for
I fee it is a command contrary to his that is
above, whom I have fct up for my chiefe
Commander,w horn I refolve to obey,whom I
tab*
on the Sacrament.
z$i
take to be greater than all the fricndfliipin the
world,than all the profits 3 plcafures,mi credits
in the world -, I fay thus examine thy felfe what
thy heart is toward Chrift, what itis to his
command ; and(lct mee touch that by the way)
thou muft aifofbew thy obedience to Chrift 3
in thy obedience to others. My beloved there
are indifferent things, that are io themfelves
not of moment one way or other, whether we
doe thsra or not doe them * and though the
omiflian of them in themfelves be nothing, yet
when it (hall bee of cofitempt, andneglcdof
thofe that are fetin fuperiour place ever you,
in fucb a cafe you ought not to doe it : this is a
rule, and a true rule in divinity, that indifferent
things may be omitted except in two cafes, in
cafe of fcandall, and in cafe of neglea, and con-
tempt of authority: therefore when there is
neglea, when men fhew contempt, for that
cauie it is to be done, though for the other itis
not tb be done. This I touch but by the way,
that you may confident iayour particularoc-
^Now ray beloved, you fee thefe five things,
hv which you may know if you have tooke
Chrift or no: yee know when a man comes to
examine himfeife whether he be a fit man,aman
that hath any right to come to the Lords table,
Le muft confider whether hee bee m Chrift,
ntherwife hee hath nothing to doe either with
thispiiviledge,or with any other.Now to bee
29*
ThefirJlSermon
Levi*. 11*19*
in Chrift, there mud ( as I faid; goc a double
aft, there muft be one on thy owne fide, there
muft be one a& on thy pare to take him ^ and
there muft be an a& on his part, there goes out
a ftrength and a vcrtue from him by which hee
takes thee and comprehends thee. The time is
paft,& I cannot proceed further- onely remem-
ber this that hath beenc faid to you, and exa-
mine yourfelves by it,whether you bee in the j
truth, whether you make Chrift your chiefe i
Excellency, y out chiefc Tredforejoui chiefe /<*?, I
your chiefc Refuge % your chiefe Commander -, if
thou finde that thou haft done this^'f thou finde
thy heart wrought to fuch an aft as this, to rake
Chrift in fuch a manner, then thou baft Chrift,
thou art in him, then thou haft a right in him,
and maift come with comfort: but if thou have
it not, then I muft charge every one of you in
the name of Chrift lefus (in whofe authority
we comcj that you meddle not with fuch holy
myfteries. My Beloved you know^at I have
often toid you ; there is a neceffity rad on men
to come to the Sacrament : you know hee that
neglected the Pdjfeover w<u te be cut off from the
feofle. It was a very great finne : fo it is to
omit the Sacrament: you have diverfc Sacra-
ments every Tearme,and if your bufinefle hin-
der you from one, you may come to another •
| yea there is a neceffity lyes upon you to come,
j but yet we muft give you a double charge, one
i that you omit it not^and another that you come
i not
en the Sacrament.
*9*
not hither unleffe you be in Chrift ; What haft
thou to doe that art a profane perfon, thou haft
nothing to doe with Chrift, thou that art yet a
Granger t© him, that tbou ftiouldcft thruft in to
the Lords table ? thou ought* ft not to doc ir, if
thou do&Jtk****Vfl and drinke ft thine owne dam*
nethnAn ftcad of thy falvation.
»;^>» *»>.»> #»V»'
The Second Sermon
AN D foROW wee come to the Vfe, and
that is, that there is an A& of Chrift to
make an union betwixt us, that we may be his,
and he ours : there is an aft of his, that is, there
isacertaiac power or vertue comes from him,
evco as there doth from the L©ad*ftone tothe
iroR, that drawes thee to him $ there goes out a
vertue and power from him as to the woman
that touched the hemmc of his garment i that
healed her bloody iflTue ; fuch a power goes out
f irom Chrift to every man, that is in him. And
as you muft examine it by your owne a<&, foin
the fecond place you arc to examine it by this 5
coafider whether there hath gone out any fuch
power from Chrift to take and comprehend
thee 1 For you maft know this, that when once
we are an Chrift, then there goes forth an ef*
feftuall almighty power from him, which doth
not make a little light alteration on the fupcrfi*
cics
lGMMI.20. $
m
294
The fecond Sermon
\
I Cot, 4. to.
cies of the heart, but it alters the very frame of
j it, it turtles the very rudder ofthe heart, fo that
I a mans courfe is to a quite contrary point of the
compafle ; it isfuch an alteration as doth breed
in us, not fome good coneeptiononelyofpur-
pofes and defireswhich many have,which when
they come to the birth, there is no ftrenethto
bring them forth: buthee gives to us a power
and ftrength to performe them : That is hee
doth not put upon us a wafhy colour efpro-
fefljon.butbeedyethusin graine with grace
and holinefle. And therefore congder whether
thou haftfound any experience of fuch a power
going out from Chrift to thy heart 5 This my
beloved.differs from common graces.from the
common forme of godiineffe which is in the
world, as much as the life differs from the
Pifture.orthe fubftancefrom theftiadow- asa
through performance differs from a proffer or
an offer : or as that which hath finewesand
vigour, differs from that which is weakeand
powerles. Therfbre this power of Chrift which
hee puts forrh and diffufeth into the heart of
every man that is in him.is called the Kimim,
And the Ktngdme ^/Chrift is net in word but in
/«wThatis,when once he rules but as a Kin?
heecxercifethaKingdomethere, and face faith
notonely to us , I will havefucha tfaingdone
they arenotweakc and powerlefle command;
that he gives to the heart ofa man that faedwels
U5b.1t faith U?be Ki»gd me ofGoi u net in wn.d
but
oh the Sacrament,
*9H
but in power-) thatis,therc goes an efficacy with j
thofc comnands, there goes a great ftrength I
with thera v that brings every th-night^and every ■
rebellious affe&ion into fubje&ion to ir • and I
therefore conficter I fay, if thou wouldtfthave
thefe vertues, whether thou be in Chrift, whe-
ther any fueh power hath gone out from Chrift
to thy heart.
But you will fay, what is this power and ver- Q^ e A
tue^ and in what manner is itinfufedintothe
heart of man, fo$ this feemes to be a narration
ofathingafarreoff?
My beloved, we will explaine it as well as wc Avfw,
can to you^even as you fee an Artificer working
with his inftrument,there goes a certaine venue
out from that art which is in his miade, and
guides the inftrument to make this or that, the
which without it could not t>e done, when bee
mikes any artificiall thing,as a knife,or a fword$
or when the Potter fafhions the potre, his hand
is fet on worke, and there is a certaine invifible
pafiage,a certaine fecret influence of the art that
goes along with his hand^that brings forth fuch
an artificiall thing 5 or even as you fee the mem-
bers move; a man moving his arme,or his hand,
or any part of his body, there goes a certaine
vercue from his will , a certaine fecret power,
I efficacy , and command that ftirres them this
way or that way 5 the thing wee fee not, yet we
fee rt in the effe£hor as you fee it in the creature^
you fee the creatures that God hath made, they
have
z 9 6
Tbejeand Semen
3»*fi-
Anfw.
have all the fcvcral inftinas,by which they arc
inftigatcd to doc this or that . you fee the birds
are inftigatcd to make their ncfts in finch a faflii-
on,at fuch a feafenjfo every creature accordiag
to his feverall kinde. There goes tut from
God who is the authour of nature to thefe
workes of nature , a certaiae vertue that puts
thena on, and inftigatcs then to this or that:
and as you fee an arrow that is toot by the Ar-
cher: there goes a vertue together with it, that
direfts it jufttofueh* marke,~fb f arre, and no
further. So after this manner there cones a
power from Chrift to bis members ; as foone I
as a man is in him , there comes fuch a fecretj
divine,uncxpreffablc efficacy that workes vpon
the heart of him in whom he dwcls. And there-
fore the conjun&ioo betweene him and as 3 is
compared to that which is betweene thefoule
and the body,that ads and ftirres us to aad fro,
according to its will and plqafure : fuch aa effi-
cacy fbalt thou finde, if thou belong unto him,
and therefore confider if there bee fuch a thing
in thee or no.
But you will fay, to what purpofe is this effi-
cacy, and what doth it in my heart when it
comes there *
Why,I will tell thee what it doth; it is ex.
preffed in plaine tcrmes 2 Cor. 5. 1 7. whofoevcr
isinCbriftis m&de a new creature 5 That is the
worke it effects . it is fuch a p9 wer and efficacy
as makes thee anew creature^Tbat is 3 it breakes
in
en the Sacrament.
*97
in pecces the old building, ic quite takes away i
the firft print* As wbm a man comes to make
anewftampe, the €fi$tnuft bee removed. So
that this efficacy that goes out from Chrift, it
hath a double vcrtue in thy foule, to weare out
the old ftampe, to breed a death of the old na-
ture^* the old man,to ruine and breake downe
the old building, and to fet up a new one 5 and
that the Scripture calls a new creature : and
therefore confider with thy felfe,whether thou
find fuch a vertue as hath put thy heart into fuch
a new frame, as hath moulded it all together,
and hath put it into another faihion than it was,
confidcred whether all in thee be new.
You will fay , this is ftrange, mult all be new <
My beloved, you know the words they are
cleare$ Old things arc paffed away 9 all things are he-
c$mc new. ( In the fame place which I quoted
before )that as the command was in the offering
of the Pafleover , not a jot of old leaven, but we
muft part with it 5 Now this is the nature of
leaven, it is alwayes purging our, and it will be
purging out while we are here,only the efficacy
and ftrength thereof remaincs not. Then thinke
with thy felfe,is all new in me ? looke whas na-
tural difpofition I have had.'taoke what natural
luftsanddefires I have had, fee whatafts I was
wont to doe, what old haunts and cuftoraes I
have had, looke what old company I kept,what
old courfes I teoke, what my tra& hath beene-
h all this altered and every thing become new ?
V (for
Quefl.
Anfiv>
2 Cor, J*
J*
29S
Tbefecond Sermon
C©r.$
Math.p>l 6.
7. > /for, faith he, izcnufcbe anew creature^ anew
nature :) That is, it is not enough for a man to
have a new courfe for a fit, to have new pur-
pofes and a new change that comes like flafhes,
I fay , that is not enough • you may have many
new thingesin you , that may be in old hearts,
hkepeeces of new death in old garments \ that will
do thee no good at al^the Lord regards not that;
like new wine inoldveflells, foitis where there
are fome new things, that are good things in
the mfelves 5 in a carnall and old heart, they are
not fit for the heart, and therefore they never
ftay longthere: So faith the text,P*f a newpeece
into an old garment ^and it makes the rent greater .
Therefore all muft be new ; I fay there muft
be a new nature, that thefe new things may bee
there: even as the feverall creatures are in their
feverall elements, as the elements are in their
owne place, as the plants are in their proper
foyle,as the branches are upon their own roote.
For thenthey floriih, then they hold out, then
they continue ; Therefore fee whether this vi-
gor, this efficacy, this vertue hath gone out
from Chrift into thy heart 5 whether it hath not
only renewed al in thee,butalfo hath given thee
a new nature^ That is,whether it hath wrought
fuch a change in thee, that all th« wayes of god*
lines and new obedience, beco me in a meafure
naturalltothee , fo that thou canft doe them
cheerefully,even as wee heare,and fee, and do
naturall actions, and that thou doft them with-
out
on the Sacrament.
Z99
out wcarinefle : for you know, things that: are
naturall wee arc not weary of them y And fo
thou wilt doe them conftantly, for what is na-
turally ftayes and abides by us , that it out-
growes and out-wcaries what ever is in us be-
fide ; Now hath there a vertue gone out from
Chrift, that hath wrought all this in you, that
hath made all new, hath not onely done fo, but
hath made it naturail to thee ? Bat you will fay,
muft it needs be fo,cannot Chrift take and com-
prehend me, but there muft be this wonderfull
change wrought, who can be faved then? I ha ve
then but little hope,when I am upon my death-
bed, and then fhall looke upon my old nature,
and ffndc no fnch worke as this wrought upon
me. Beloved, I befeech you confider this, that
there is a ncceffity of it : It is fo, and it muft be
fo, and except you have it,you cannot be faved-
you fee the words in the Scriptures are moft
cleare, Whefoeveris inChriflis anew creature :
Doe but confider whether it be fo or no ; there
muft bzz a new heaven^ and anew earthy You
fee that was the great promifc that was to bee
fulfilled in our times of theGefteSrls there not a
new priefthood; is there not a new covenant,
and hath not the Lord faid, there muft be a new |
heaven and a new eartfoThat is,new graces from
heaven, and a new company of men wrought
on, and changed by thofe graces ? Shall thofe
that are borne of old Adam^ receive a power
jftoKvhim, to makethera like to him , to carry
V 2 his
guefl.
An/ip.
i CoJ,y.
zPetj.j
5
CO
7hefecondSermo?t
TiuZilfr
Hab.IJS,
| his Image, tobc corrupt, carnall, and finfull
[ as be is: And do you not thinkcthat the Ncvr
I K^di&rnjhz Second Adam, (hall have as much
efficacy in him to make thofc new creatures,
chat are in him, that come to him? Certainely
there is as much power, life, and vigor in the
new Aiam y to change every man tfeat is in him,
that comes to him,to make them new creatures,
as in the old Adam, to make them like to him :
Befidcs, hach not Chrift faid plainely, I came
not into the world to fave foules only .that is not
my bu fines alone ( though that was a great part
of the bufincfle and errand for which hee came
into the world:)but (faith he) / came to purified
people to my felfe, zcaUus tf good workes : in the
2 Tit, Now if that were the cad of Chrifts
comming,doftthou thinkc chat hee wiilloofe
his end? Wherefore its impofliblc, that any
man fhould bee faved, or have part in Chrift,
that hee fhould bee in Chrift and Chrift in him,
except his heart bee purified fo, as to be zea-
lous of good workes. If Chrift dwell in thy
heart, thou mayeft eafily know it^for doft thou
thinke, that Chrift will dwell in a fouleand
uncleane place ? hath hee not pure eyes ? And
therefore it is certaine whercfocver hee dwells,
that place muft bee 4 fit Temple for him to dwell
in^ Wherefore of necefflty hee muftcleanfc
thy heart, Jiee muft fafhion it, and kcepeit
pure, cleane, and fweet, fo as it may bee a
fit Temple for him and his Spirit to dwell
and
on the Sacrament.
and delight in. BeOdcs, doth hee not looke
to his glory in all thofe that belong to him t he
hath many eyes to lookc upon th°m as it were,
there are many fyeftators men and AngtBs^ to fee
what they are, and how they behave them-
felves r If he fhould have a company of men to
belong unto him that are carnall,perverfe,and
worldly minded, that have crooked wayes like
other men, would this be for his honour? would
it not be faid, Like men, like Mafter < would it
not reflect upon him ? Certainely it would 5
and therefore the Lord fo orders it, that thofe
whom he hath redeemed flail be hUyin alt man.
ner ofconverfaUm ; Saith he,y ou mu/i beat l am y
el/e it will bee for my dishonour, As lam hly y
fo every one of you muft be holy , in all manner of
cMverfatiw* Therefore let no man deceive
himfelfe , to thinke hee can goe away and yet
bee in Chrift, and bee faved through Chrifl
and the mercies of God in Chrift, when there
goes out no fuch vercue and power from Chrift
to change him , to worke on him , to alter
him, to make him another creature. And
therefore I beleech you in the examining of
this, C for its a nutter of great moment)to con-
(ider with your felves,if this be wrought in you
or no 5 whether you finde any experiment and
effctf of this mighty power , efficacy, and ver-
J tuc : and let me bring you a little to particulars,
I Hath there gone out a vertue from himtocna-
jblethee tobeleeve i There is a faith required
\ V ; in
501
I Cor,^9. !
I pet.i.
16.
If-
9 02
The Jecond Sermon
Gen, i,i?
Matt, I.
Lmk.1,2.
£»*fi-
Anfe>
\ in the Deity ^ there is a faith required in the pro-
mi/is of God,and there is a faith required in the
providenceoi God,tothinkc that every particu-
lar thing is ordered by it; There is alfoafaith
in all the threatnings of God: Now for the man-
ner of propounding$when the Scripture comes
to propound any thing,it propounds it thus,and
no more; as you fee in Moyfes$\z writes nothing
but,/* the beginntngGod made heaven and earth 9
ejrc Andfothe Apoftlcs write • Such a thing
was done, lefw chriH wo* borne of the Virgin
M*ry : Thus and thus he did .Now when the na-
ked obje& is propounded, other writers wh t
they deliver or write is rational!; They ufe Rea-
fons and arguments to convince men of thofc
things whichthy deliver; but when the Scrip-
ture fets downc any propefitions of faith, it
doth but barely propound them, for there is the
Majefty and authority of God in them 3 to con-
firmethem.
But now here you will deniand,(the propofi*
tion being but nakedly laid do wne in the Scrips
cures) what will enable a man to belecve it?
Ianfwere: that certainely there is a mighty
power that goes out from God a~d ChrifK
that enables theetobeleeve with efficacy 5 fo
that when theobjecfc isfet before thee, there
g©es out a power from Chrift to worke faith in
thy heart, whereby thou truly belecveft it, and
fo it appeares in thy life : VVe dunk we beleeve
thole things,but our lives do manifeft the con-
trary;
on the Sacrament.
?°*
traryj namely, Tfcat there is not a powerfull
faith wrought in us • for all the errours of our
lives ( though we obferve them not) arife from
hence, that thefe Principles are not throughly
beleeved; if they were, it could not bee, that
there fhould be fuchinconfequences in the lives
of men. Therefore confiderif this faith bee
wrought in thee, whether fucha power hath
gone out, to worke fucha faith, that hath chan-
ged thy whole courfe, as it will doe, if it bee
once wrought in thee, by the power of Chrift .-
So alfo conilder , whether there hath a venue
gone out from him to worke love in thy heart to
the Lord; for otherwife it is certaine that there
is no man in the world that is able to love God,
ortocomeneerehim, for all love rifethfrom
Similitude, there mart bee an agreement and fi-
militude betwecne thefe two that love. Now e-
very man by nature is ascontrary to Gods pure
aature,as fire is te water, & without an almigh-
ty power to change his nature, and to worke a
particular affection of love in him, he can never
be ailc to love God: therefore its the baptifme
of the holy Ghoft ; which workes this, He will
baptize you with the holy Ghoft and with fire, that
is, with the holy Ghoft which is fire: 1 will mul-
tiply thy forr owes and thy conceptions t That is, the
forrowes of thy conceptions.Now love is as fire
in the heart, and one fire muft beget another -,
And therefore you have it in the common pro-
verbe, Love is a thing that cannot he bought with
V a ,
moun*
Math, J
ill.
6,1
3°4
1 be jtcond Sermon
Quefi.
Rem; I.* I.
~al J 4 24-
mount Atnes ofgol&An&ftlver . yet if thou bee in
[ Chrift, there goes out a verc ue from him, that
I ftampes upon thy heart this holy affe&ion, that
breedes in thee this holy fire of love/o that thy
heart cleaves to him, thou loveft him with as
true,withas genuinc 3 asnaturall, and as fenfible
love, as thou loveft any friend $ asthouloveft
any creature in the world. Confider if this be
wrought in thee or no. And fo for thy know-
ledge ', there is alfoa power in it, confider whe-
ther any f uch vertuc hath gone out from Chrift
to make the knowledge which thou ha ft. power-
full.
You will fay,what is that^
That is, to bring on thefetruthes which thy
heart affents unto, to bring them wirh that evi-
dence ,and fulneffe ofdemonftration, thatthou
{halt yeeld unto them, and pra&ife them accor-
ding to thy knowledge. Bcloued.tRere is much
knowledge among us>but who pra^fifeth accor-
ding to his knowledges IVe-faev* Ged, fat wee
glorifiehimtiet as G*d\ and the reafon is 5 becaufe
there hath not gone a power with that know-
ledge, tomake it lively and effc&uall, topaffe
through all the faculties of the foule, and to
overrule them ; for if there wene fuch know-
ledge, it would ahvayes draw affefiion and pra-
ftife with it.So likewife confider,whether there
hath gone a power from him to mortifiethy
XvS&tWhofiewer is in Chrtfl bathcructfiedthejiefb
wish the ajfe&ions tnAlujh ; ) not to lay them a-
fleep-
on the Sacrament,
3°5
flcepc enely, but to mortifie and (ubdue them* I
See like wife whether there hath a power gone I
out from Chrift , to helpe thee to overcome the
world, Thelufls of thine tye$> the lufls oftheflefit
And the pride of life ; for whofoever is io Chrift
overcomes thewerid, and ali that is in the world.
The world hath many things to worke upon us,
and torefift and oppofe us:Ic hath perfections,
it hath difgraces,it hath (landers and reproches,
which it cafts upon holy men, &upontheholy
wayes of God.And the men that are atfours in
this,are thedivels favours though they thinke
not fo, as the Apoftle Umes exprefles it ; Their
tongues Are (et on hre ofhcH, to devife (landers
and falfe reports, and to faflen them upon holy
men,efpecially upon the Minifters of the Gof-
pell, and fo upon all the wayes of God : I fay
they are thedivels fa£tour$,thoughthey thinke
not fo : and thofe that belccve them are the
divels receivers- the one hath the divell in his
tongue, the other in his eare. But the Lord hath
appointed this. This is one thing whereby the
worldfightsagainftthe wayes of God, to dif-
courage men and to hinder them, that they
might be (tumbling blockes to them. So it was
with Chrift b hee rvat the fading of many in lfrAel
by reafon of this ; fo was Paulas a deceiver y &A
yet true, &c> Coofider if thou haft this efficacy
put into thy heart, that thou art able to over-
come this, that thou art able to overcome all
the offences, and pt rfecutions, all the (bunders
and
1 Ioh ,2.1 6«
lam. 3 .6.
Lufc.2.34*
2o6 The fecond Sermon
and reproaches that arc call upon the way es of
God ; and notwithstanding that,to thinke well
j of them,and co walkein them,and pra&ife the*
Likewife,asit hath thefe things on the one hand
foit hath pleafures, preferments, glory, riche;
credit,andall things of that nature on the other
art thou able to overcome all thefe ? So to (hut
up this point & profecute it no further ,thus you
fhall know whether you be in Chrift: for that is
the point ; Wee have ajfurmce in him\ that tfrve
askeany thing, wefballi>eheard,b\}t firft wemuft
be in him ; now to know whether we be in him
(as you have hcard)thcre muft be an a<ft of ours,
and fecondly an a# of his, which is this power
that goes out from him, to change, to take and
comprehend us. So much for the firft thing.
Now for the fecond $ if a man will apply or
take to himfelfe the priviledges wee have by
Chrift, as this particular priviledge of being
heard in our prayers, of comming to the Sacra
ment, or any other 5 know this, that it is not e-
nough to be in Chrift only, but there muft be a
certaine qualification, a certaine immediate fa-
fhioning, and preparation of the heart, or elfe
though thou have a right to the priviledges,
though they belong to theeryet thou act Appen-
ded from the ufe, benefit,anei comfort of them .
And this is confidercd in thefe Five things. (I
will but name them very bricfely.)Firft,whcn a
man comes to receive the Sacramento's not c-
nough for him to be in Chrift, no nor when he
is
on the Sacrament,
3°7
is come to do f©me other duties, but moreover I
there muft be this alfo $ thofe grace thou haft, 1
this change, this new creature that is wrought I
in thee, which is but a heape of particular graces j
thefe muft be afied and fiirredup upon fuch an |
occafion:It is true,no man ought to come except
he have the graces of Gods Spirit wrought in
his heart, that they may lye there in the habits,
that they may be in the heart as fire raked in the
afhes. But if a man will come to receive the Sa-
crament, and fuffer thefe habits^ thefe graces he
hath to lie ftill there, he comes not asaworthy
receiver* ( there are indeed degrees of unwor-
thineffe) he comes not as a worthy receiver ex-
cept hee ftirresthem up,exceptthey beaded at
that very timcras for examplc^when we come to
receive the Sacrament, wee ought then to have
an efpeciall humiliation and forrow for our
finnes ; we ought then to have an efpeciall love
to Iefus Chriftyve ought then to have a fpecial
rejoycing in him, and in all the Priviledges wee
have by him $ we ought then to have a fpeciall
love to our brethren, the men with whom wee
conyerfe, and among whom wee live.- now if a
man come and receive, and do not ftirre up and
a& thefe graces, he receivs unworthyly,and my
ground for it, is this- You fee in the fcaftof
RecoMrttAtion , the Tenth day of the Seventh]
monetise Lord telsthemthere^^y^flftM**,
andyoufhdlkeefe it, <& yeafoallnotdo wotke$c.
But is this enough ? no, Be that doth not Aclndly
:.v
s
The fecond Sermon
\ affltti hisfouk (faith \\t)tbnt dajyhe fhail bt cut off
Lcvic 23. 17 >\ from bis pc4p/e>Levtt.2$.i7. This is, chough they
28.29-3°. I ^ad a habitual difpofition,and their hearts were
prepared to forrow for their finncs, and to take
them to heart and bewaile them, this is not e-
nough, (faith heej at this time you muftafflicft
your foulcs, that is, there muft be a ftirring up
of that forrow. So likewif e you findc this in the
feafts,ia more places than one, that when they
come to fceepe thefeafts, atthat time they (hall
eate and drinke, and refrefh themfelves, but in
any cafe re Joyce, Dent. 1 1 , and Deut. 1 6. I will
not ftand to repeate the places : That is, it s not
enough for you to have thankfull hearts,to have
hearts prepared for thefe things in the habit,
but you muft then rejoyce, for it is the feafon of
it, (for every thing u good in its feafon) and the
Lord requires it at fuch a time. Therefore thus
thinke with thy felfcwhenfoever thou comeft
to receive the Sacrament, this is the time that
the graces I have, the habituall graces, muft
be new pointed as it were, they muft bee new
whetted 3 nev* fcowred, that they may be bright
and fhining upon fuch an occafion 3 when the
Lord cals for it, you muft then quicken and ftir
them up, that they may bee all a&edinyour
hearts.
And this is one thing, that it's not enough for
a man tobeeinChrift, to take the priviledges
that belong to him, but there is a certainc qua-
lification required that muft be done at that
time
EcdcC3.11.
on the Sacrament,
3°9
time, when the Covenant is renewed; And this I
is one, to have the graces thus a&ed. I
Secondly, there muft be a new Recmilimw.
For the Saints, thofe that are within the cove-
nant, thofe that are regenerate men, (you muft
marke it well,for it's a point of much afe)when
they commit finnes againft God, theguiltof
their finnesis retained : though they are within
the covenant, and are not cut off from Chrift,
but are in him ; yet( I fay) when they have fin-
ned, the guilt of that frane continues, and is
continued till they be reconciled and renewed
by faith and repentance ; as you fee it was with
David: NatJisn would not have faid when hce
came to him, Thjfinnes are forgiven tkeejf there
had not beene a new thing , if there had not
becne a thing done at that time 5 and therefore it
intimates fo much, that before his fin was not
forgiven : that i$,the Lord was angiy with him.
You muft know therefore this, that when a re-
generate man finncs, there is only a particular
guilr 5 the univerlall guilt of finnes renames not,
(for that would cut him quite off,that would put
him abfolutely into the ftate of damnation,) but
it's a particular guilt, for every particular finne ;
that is, even as a father is plcafcd well with his
fon, and knowes him to be his fonne,hee is affe-
cted to him as to his fbnne, yet hee hath done
fuch a particular a&ion that hath offended him,
and for that particular ©ffencc,hee withdrawes
himfelfe from him, hce carries not himfelfe to
him
13.
;io
The fecond Sermon
him as he was wont to do,being offended with
hi en for fuch a fault -> now till the fonne hath re-
conciled and humble i himfelfe for that par-
ticular a&ion, though the father hath an hun-
dred gifts to beftow on hicn, yet hee (hall have
none of them, till hee hath reconciled himfelfe;
So ehinke with thy felfe ( if any finne lye in the ;
way) when thou commeft to partake of this pri-
viledge to receive the Sacrament,or when thou
commeft to call on God for any particular mer-
cy s or to have any requeft granted; thinke then
with thy felfe, fuch a finne I committed, I rauft
humble my felfe for it, I muft labour to make
reconciliation, labour to have this taken away,
that my Father may bee reconciled to mee 5
then come and take the priviledge, for now it
• belongs unto me j therefore there is a neceflity
I of renewing our repentance and reconciliation
mod exactly, and to take a very particular exa-
' mination of our wayes when we come to re-
ceive the Sacrament, or when wee draw neere ;
to God upon fuch fpeciall occafions, leaftour |
Father,(though he be a Father to us)have fome
particular quarrell againft us 5 fcr even he whom
we call Father, 1 Pa. 1,17, tudgeth every man,
(even hisowne fonnc$)ir/>jW refteci rfperfws 5
that is,he did not bcare any ill in thera.-thus you |
fee did he with M*yfcs y with David^nd others,
and the like he doth with all the Saints. This is
the fecond qualification that is required before
you can have any part in any of the priviledges,
be.
m the Sacrament.
511
before you can attaine unto this affurance, to
aske and have 5 therefore it is not without ufe,
and chat not in the Sacrament onely ,but alfo in
that which we have to deliver.
Thirdly ,fuppofe there be no particular finne,
fuppofe the grace you have^beaaed, when you
cometo receive the Sacrament; yctthtreisa
third thing required, a third qualification that
muft be found in the heart of him that will be a
worthy receiver, and that is, toobferve well
whatMftance ugrmne betweene the Lord and
him ever fince the time, that he hath in a more
! particulat manner beene reconciled to him.
This is another thing than what wee named be-
'forc,toconfiderwhat ruft hath growne upon his
foule, what foyle his heart hath eontra&ed, by
converfing in the world, and by medling with
worldly and earthly things; for the foule ga-
thers foyle with medling with them,even as the
hands doe^now thou muft thioke with thy felfe,
when thou coinmeft to the Lords and dra weft
neere to him in this, or any other duty, thou
muft recover that diftance againe,and bring thy
heart neerer to the Lord,thou m uft dra w necrer
to hrm,thou muft get thy heittto a more clofe,
a more neere,& inward conjandion with hrm-
thou muft labour to have that hirdneffethat
thou haft contra £ted(as it will bee in a little con-
tinuance of time ) thou muft labour I fay, to
have that tooke away and removed \ to have
thy heart foftencd, to have the ruft rubbed off-
thou
$12
llxfecMd Sermon
thou muft labour to have all thefc things done.
For thou muft know this,That though there be
I not a particular finnc committed, yet as we fee,
the outward man is fubjeft to a wafting,though
there be no wounds, though there be no fick-
nefle ; though a man be in per fed: hcalth,and all
is well with him, and be obferveall the rules of
dyet,yet(I fay)you fee the outward man isfub-
je& to wafting, tofantiing, toweakencffe,and
decay ; and therefore there muft be a renewing
of dyer, and of ftrength, orelfe it cannot bee
able to hold out; So it is with the inward man$
though there bee no particular finnc, though a
man did kecpefome good courfeinthc wayes
ofgodlineffe, without running out eminently
or evidently, yet he isfubje& to a fecret decay,
fo that fometitnes hee muft have forae fpeciall
meate, fomc fpeciall feaft,which the Lord hath
appointed for thatpurpofe,(for he doth nothing
in vaine: J And it this Sacrament could be fpa-
red,that a man might keepethe ftrength of the
inward man without it , the Lord would not
have put you to this trouble ; but he fceth it ne-
ceflary ,and therefore he hath appointed it to be
received, and that often, that you might feed
upon the body and blood of Chrift, thatyou
might eatc his flefh and drink? his blood , and
gather new ftrength from it; that when there is
a decay of grace in your hcarrs > you may goe to
this Fountaine, and fill the Cifternes againe to
recover ftrength. For when a man comes to the
Sa-
on the Sacrament.
1*3
Sacrament as hee ought, hce gathers a new
firength, as a man doth from a feaft ; his heart
is cheered up as it is with Flagons of wine,he is
refreflicd,his hunger and thirft is fatisfied; That
is,thc defircs of his foule that long after Chrift 3
after rigbteoufnefle, and aflurance,are quickned
and refreshed. And this is the third thing.
Fourthly ,befides all this* Firft the ftirring up
of the graces, and the a<3ing of the habits • Se-
condly, making thy peace and reconciliation
with God, and recoooving of any particular of-
fence, that is betwixt God and thee 5 Thirdly,
this fcouring off the ruft, this remooving the
diftance betweene God and thee,the foftning of
that hardneflfe which thy heart hath contracted;
this recoveringthe ftrength that thou haft wa-
fted ; There is befides all thefe a fourth thing
required, which is, that there be an Intent tw^a
particular increafe of thy wi^in taking Chrift., of
thydefireto Chrift, and of every grace that
knits thee and Chrift together;, For there are
certaine cementing graces,certaineglewing gra-
ces,chat joyne Chrift and thy foule together >as
Faith and Lovefhek arc the two maine graces;
there are a great traiae of graces that follow
them, but tbefcarethechiefe, and thefe I fay
muftbee intended, For what is the end of the
Sacrament? Is it not to knit the knot ftronger
betweene Chrift and us , to make the union
more full and perf e& ? is it not to increafe our
-villingneffe to take and receive Chrift i for you I
X know j
? '4
Tbefecond Sermon
\ know all the ads of the foule may be intended.
Put the cafe there be a refolved ad in the heart
I and foule of any man , whereby he faith thus
! with himfelfe: I am refolved to take Chrift,and
to ferve and love him for the time of my life,
I yet this refolution of his, though it bee perfect
I and fincere,may receive intention j when a man
! is willing to doc any thing truly, there may bee
degrees added to that will- when there is light
m a roome( when thou bringeft in more candles)
that light may be increafed: foit may in this, fo
may your faith and love - y (by faith I meane no-
thing but the refolution of the heart to take
Chrift 5 1 meane not the beleeving part, but the
taking part, the aft of the will taking Chrift,or
receiving him, which is nothing elfe but the
choife of the will that refolves to take him.)Ido
but touch this by the way,becaufe it is a point I
have handled already at large; the thing I ay me
at is thisjl fay the glewing graces are thefe two^
Faith and/#w, wherby you thus take Chrift for
your Lord and Saviour. Faith is like the part of
the corapafle that goeth about and doth the
l%orke-and love is that cementing grace wherby
we are more knit unto the Lord^they have both
their office and their place^You know love is an
uniting affedion,thcrefore this is the definition
ofit Jt is a do fire of union with that it loves. Now
when thou comeft to receive the Sacrament, or
to pray,or put up any fpecial requeft,when thou
I comeft to have to do with God, to make ule of
any
f
on the Sacrament.
3*5
any privilcdge thou haft in Chrift.thy chiefebu
(iocs is to intend this faith &love,at (uch a time
to draw thee neerer, to make the union perfedh
You will fay, how is this increafed and how
is it intended?
I anfwer ; Two wayes in the Sacrament, one
way is the very repetition, the very renewing
the covenant, the very doing it over againe, the
refolutionof taking him> (for there is a rautuall
covenaat 3 you know,bctweene Chrift and us,)it
is confirmed to us in the Sacrament, hee con-
firmes his, and wee confirffieourSjas the friend-
(hip betweene lon&th&n & David was increafed
by the renewing of the covenant, er eife why
was it repeated ? The very repetition of the acl
intends the habit, the habit is increafed by the
repetition of the aft, though it were no more 5
fo the renewing of the covenant exerdfeth thy
faith, it fets awork thy faith and thy love,whea
thou comeft to receive the Sacrament, the very
intention is increafed? but this is not all. There
is another thing in the Sacrament that much ia^
crcafeth it, and that is a thing I would have you
chiefely to take notice of § That is the very S3?
cramentit feife,the elements of b;ead and wing
delivered to thee, with the very words of the
minifter. Take And eat •*, thk u my kdy.that r$<u
br oken fir thee % Take and drinhe^ thti UmybUeA^
tbMW4sfbei,(jc. For when thefe words are
fpekentous, if wee .didconGder well of them,
and thinke thus with our felves^ Thefe words
X % that
Anfw,
2?*
? i6
The fecond Sermon
that the Lord himfelfe bath appointed the Mi-
niftcr to fpeakc(for therein is the force of them
that they are of the Lords owne inftiturion )
therefore the ftrcngth of every Sacrament lies
in the inftitution^That is a rule in Divinity: the
Papiftstherofelves, who have added five other
Sacraments, cannot deny,but that every Sacra-
ment muft have an immediate inftitution from
Chrift himfelfej even from hisowne mouth,or
elfe there is no (trength in it- fo that even as it is
with all things that are fymbols of other things,
(as take tnarkes in feildsthat ftand for the divi-
fion of feverall mens rights* take counters that
ftand for Thoufands and Hundreds 5 the very
effenee of thefe things ftands in the very infti-
tution of them-) So in the Sacrament, except
thefe words were from the Lords owne mouth
that delivered it, this very delivering of the
bread and wine, being a figne to you of the for-
givenesof your finnes,except the Lord had thus
inftituted it,there had beene no force in it. I fay
confider,they arewords that the Minifter fpeaks
not in an ordinary cour fe,but he is appointed by
the Lord himfelfe to (peak them; and now whe
thefe words make a new impreffion upon thy
heart,it addes an intention to thy faith and love.
For exaraple,(to make it a little more cleareto
you,that you may underftand it diftin&ly.)The
Lord hath faid this,he will forgive the finnes of
all thofe that come unto him, hee will forgive
them that forfakc their finnes, and rake Chrift
Icfus
on the Sacrament.
1*7
Mas, and love and feare him for the time to
come. The Lord might have fuffered it to goc
thas in generally that hcehath delivered it unto
you and no jaore $ But hce thought good to goe
j further and fay thus to mankind : Its true,I have
faid it,but I will not content ray felfe with that,
but willaddccertaine fcales and fymbolls, cer-
tainc externall fignes, that thou (halt fee and
iooke on« and I fay to thee, this covenant have I
made with thee, and when thou fecft the bread
and wine delivered by the Minifter, know this,
that the thing that thou feeft is a wicnede be-
tvveenc thee and me: That as it was faid by La*
ban and lacob when they made a covenant, This
ftcne be witneffe betweeneusi And God (aid to
Noah, when 1 looke upon the rainebowe, itfhallbee
a ftgm that I will deftrey the earth no more after
this manner ;when the Lord hath faid it and bach
appointed this outward Sy mboll that thine eies
looke upon,I remember the covenant ,and this
as a figne betweene us, this (hall bind mee to it
and him likewife e Now when this is done anew,
(it maybe every month) this is a wondrous
great mercy this is a marvellous great helpe (if
it be rightly underftood)to ftrengthen our faith.
Doth it not helpe us, when wee fee the Raine-
bowc which the Lord hath appointed to put
him in mind of his covenant < I wiH remember
my covenant, when I looke on the Bowein the Cloud
it (ball con firme me^ and J will not breake mj cove-
nant to deftroy the world with a food -, So this ad-
X 3 mini-
Gen.31.48.
Gen.9,13 #
i8
Tliefecond Sermon
I Cor.
1.24.,
rainiftrationof the Sacrament, when the Lord
lookesuponit , hee cannot but remember his
promife and his covenant , of pardoning our
finnes - And when thou lookeft ©0 it, thou art
affuredofit, for hee hath faid it 5 itfnallbeea
figneaod a witraefTe betweene us^Now I fay that
net* impreffion that thefe words(thus contrived j
and undcrftood, and delivered by the Minifter)
make upon the heart ^intends our faith'and lovcj
as indeed it is a great matter to have it fpokea
to us by a Minifter of the Gofpell, fent from
Chrift, from his owne mouth y Take andcatejhti
is my body that is broken for you* and this is my
blood that ro as (bed for you and far many \ for the re-
mifiion fiffinves. This is the fourth qualification
that is required , that our faith and love be in*
! tended, and our union incrcaled • that the will,
] refolution, and purpofe of taking Chriftfor our
Lord 3 receive more degrees 5 that fo we may be
more faft and firmely united and knit to him 5
which I fay is done partly by the repetition on
both fides (for the very repetition doth it ; ) and
partly by a new impreflion that thefe words,
(t*kgy c*t* 9 &c) make on the (bale. Now I adde
the laft thing which isrequired, (ftill remember j
the maine thing wee are upon, that it is not e. j
nough for thee to be in Chrift, but if thou wilt
bee a worthy receiver, thou muft have thefe
foure qualifications in thee, that I have named
already, Thou muft reconcile thy felfcanew,
thou muft rub ofifche ruft framthy foule which
it
" .
on the Sacrament.
1*9
it hath gatheredithou muft recover the diftance
chat isgrowne bctweene God and thee ; Thou
muft adde an intending aad anincreafe$ Thou
muft addc more degrees to thy faith and love,
and after all thefe.)
Fifdy, and laftly, this is alfo required (which
is much for our benefit and comfort) namely,
toputupthyrequeft, when thou comeft neere
to the Lord in the Sacrament: Now thou mufi
not onely do this,but thou muft alfo make ferae
ufe of the covenant, which the Lord hath made j
with thee for his part,fo that thou mayeft think
this with thy felfe-When I come to receive the
Sacrament ,1 have but two workes to do,one is
to reco venant with the Lord,& to renew my re-
pentance,and to fet all eavea; and the other is to
remember the Lords covenant.
You will fay, what is the Covenant?
It's a Covenant that confifts of thefe three
things or points . lujlificatien, I mR forgive thy
finsiSanfttjic4tion y I will makf yen new hearts and
neveftiritspvA the third,^tf things are eurs 5 that
is, Ihavemadcyouheiresoftheworld, heircs
of all things, you have all the promifes belong-
ing to yoUjthat belong to this life, & that which
is to c©me 5 this is the Covenant which the Lord
hath made. Now thou art bound when thou
comeft to receive the Sacrament, not onely to
remember this Covenant, Doe this (faith hee) in
remembrance ofM>ee y and not barely of me, and
jof my being crucified for thee,& of all the love
X 4 that
I Cor .3.
20
Tkefecond Sermon
Eftcr.f,$,
that I have fhewedunto thee, but alfo in re
membrance of the Covenanted of thofe gra
cious promifes, which are the particulars cf
which that Covenant is the fumme : and there-
fore, thus a man is to do. What ? hath the Lord
vouchfafed mee this favour, that I may come to
his Table, I may come and renew the nuptials
and my covenant with him? Surely, then I will
looke about and confider what I want,what re-
queft I fhal put up unto hirmfor there is nothing
that is wanting, but it is within this Covenant-
and tliou art to put up thy requeft in a fpeciall
mauer,whatfoever it be,be it concerning things
belonging to thy foule, to have aftrongluft
mortified s to have thy hard heart foftned, to
have fome fin that lies upon thy conscience for-
given ,& to have that forgivencs affured to thee:
be it any thing that concernes thy particular e-
ftate, if it be to be delivered from a potentene-
my,or whatfoevcr it be, put up thy requeft, and
that largely ,open thy mouth wide,that is,make
thy requeft full,feareit not,Puttheca(e(againe)
it be fome what that doth not concerne thee,but
that it concerneth the Church abroad , or the
Church at home, it is a cafethat much con-
cernes any of thefe in the Church , put it up to
him, and put it up with confidence. For this is a
marriage day (as it werejit is the time when he
reacheth out his fcepter(as you know the things
I allude to)and thou maift come to his prefence:
You know> when Hefler was admitted to the
I pre-
on the Sacrament,
321
prefence of the King,chen laid he. What requeft
baft thou * when thou art admitted to the fami-
liarity an :i prefence of the Lord,he looks for it,
he asks what requeft you have to put *;p ro him? '
and the promifes are large enoughs / will give it^
whutfoever it be, if you aske according u my will^
and therefore, do in this cafe as Mtyfes uf ed to
do: you fliall find when Moyfes drew neere unto
the Lord, when he was admitted into his pre-
fence 5 and faw him face to face (for that was the
great priviledgeM^/?^had)when there was a-
ny fpecial apparition of the Lord to him^Mofs
makes this argument: (faith hee) It is a great
mercy that thou wouldeft (hew mee this, that
j fuch a poore man as I am, (hould have this pri-
viledge, and give mee leave to make ufe of it :
Lord \ if 2 have found favour in tbyfight^ that is,
fince thou haft vouch fafed mee fuch a favour in
thy fight, do thus and thus for me : you fee he
made this requeft for the whole Church of
God andfaved them, orelfe they had beenede-
ftroied.Ifthouhaft not any particular argument
in this cafe, fay. If I have found favour in thy
fight, do this : fo I fay, when thou haft this pro-
raife confir med 3 that Chrift hath given himfelfc
to thee, and the fy mboll of that proraife is the
bread and wine which he hath given to thee,put
up thy requeft: O Lord,if thou haft vouchfafed
to give mee Chrift, wilt thou not with him give
mee all things elfe} Lord, if I have found favour
in thy fight, to do fo great a thing for me, deny
mee
Esod, 53,13.
Rom.g,$2,
S"
The third Sermon
2King,4.,34..
lam^.If
tam.4,(fo
me not this particular requeft. Thus we oughc
co doe, especially when we come to things that
are beyond nature : when we come, let us con -
fider with our felvcs ; Indeedlhavcanaturall
difpofition that carries me flrongly to evill , I
fhall never be able to overcome it, there are fuch
duties to doe,l fhall never be able toperformc
them: In fuch a cafe thou muft dee it the more
earneftly,thou muft figh & groane to the Lord.
Elifbah when hee comes to d©e a thing fo much
above the courfe of nature , as to raifcadead
1 child tolife,hee fighed unto the L©rd,that is,he
prayed earneftly. Eliah, when hee would have
Raine,he cryed,he tooke much paiaes 3 he pray-
ed.So muft thou do in this cafe : and know this
for thy comfort, that though thou thinke thou
fhalt never be able to doe thefe things, to over-
come fuch lufts, fuch hereditary difeafes,yet the
Lord is able to helpc thee: though thefe are pad
naturall helpe 3 yet they are not paft the helpc of
grace-though the fpirit in us luft after envy j yet
as the Apollle lames faith, The Scriptures offer
more gr ace ,that is 5 the Scriptures offer grace and
ability to doe more than nature can doe« nature
cannot heale a fpirit that lufteth after envy 5 or
any other thing; a fpirit that lufts after credit, af-
ter money , after the finneof uncleanenefle,or
j whatfbevcr is prefented; now the Scriptures of-
| fer that grace, that will overcome any of thefe
finncs,be they never fo ftrong, or fo old; Chrift
healed hereditary difeafes, he healed thofe that
were
ontbeSacratnent.
were borne lame and blind : fo though thou be
borne with fuch lufts, thrift is abletoheale
thee ; you fee a Prophet could heale Naaman of
his Leprofie, when there was no other that
could docitifo faith Chrift; Come unto me allye^
and I viUhealeyM. So that you fee wee rnuft put
up our requefts to God,
Z2SC2Z3ZZB2ZSZS3 EZ2!^B^
The third Sermm.
3H
MatFj,n,28 #
ttttE have already made fame entrance
V V upon the words : I told you what the
Apoftles fcope is in them, which is,to make
knowne to all Chriftians to whom he wrote, a-
nother great priviledge, befides that which hec
named before* that i$ y Tbat ketbat bath theSon %
hatbliffjhis (faith hejis another pri riledgejbat
rvbatfoeveryou askcyou (halt have finely remern-
ber that you have this ajfurance in himjhat is 3 in !
Chrift Icfus;That point (what it is to be in him,
that it maybe the ground of all the benefits and
I priviiedgesweeinjoy) we handled thelaftday. ;
Nawweecoractothepriviledge itfelfe, Ifm\
aske any thing according to bis wilt y hee bear et bus.
The words are fo plain, I flial not need to fpend
any time in opening of them,but deliver you the
point that lyes fo evidently before us : which is j
this, [That alt the prayers tfthe Saints made upon
earthy ate aj?nredly heard in heaven~]w\\dx£owet
we;
Dolt,
?*4
The third Sermon
Coal,
E&MS6\3,
weaske, ( faith heej according to his will hce
heareth us, oacly the conditions raaft be obfcr-
ved, When you heare fuch a generall as this^ic
muft be United, there are certaine bounds fet
co itjWhich we will name unto you : which are
thefe foure conditions. Firft, all the prayers
that arc made upon earth (hall be heard in hea-
ven ; if they be the prayers of a righteous man,
and are faithfull and fervent. The fir (in muft
bzrigbteoM, that muft firft be reracmbred : be-
caufc, although the prayer be never fo good,yct
except theperfon bee accepted from whom it
comes,the Lord regards it not: you know in the
old Law, the blood ef y Sw/m ? was reckoned an *-
bomimble Sacrifice^ yet if you take the bipod of
fheepe, and compare them together, you (hall
find no difference 5 It may be the S wines blood
is the better : then whats the reafon the S wines
blood is not accepted? even becaufe of the fub-
je<ft of it, it was the blood of Swine, and there-
fore you fee it was put downe, that it was an a-
bominable Sacrifice. So it is with prayer 5 Take
the prayer of a Saint,and the prayer of a wicked
man; it may be, if you looke upon the petition,
or whatfoever is in the prayer it felfe, you (hall
finde forae time the prayers of a godly man
more cold, and leffe fervent: the pennons are
natfo well framed as the wicked mans? yet be*
caufe this comes from fuch a perfon, the Lord
regards it not;.you know the condition is men-
tioned lames fift : The fray er of the rtghtew
man
en the Sacrament.
1*5
man avai/ethmucb, if it be fervent* Now as this
is required in the perfon, fo there is fomewhat
required in the praier alfo,rhat is,chat it be for- !
ventand faithfull$that it be fervent,you have it '
in the fame place, The prayer of a righteous man
availetb much if it be fervent^zx. is, it muft be a
prayer made from the fence of the mifery that
is in us, &from the mercy of God, when a man
takes a thing to heart, that heprayes fer, and
comes with confidence to bee heard, for that
makes him fervent. This the Lord will have,
and alfo he will have itfaithfull : lames the firft,
when the Apoftle exhorts them to pmcrtfany
man wantwisdome((kith hc)let him askeit of God.
butthen mark^hc carefully puts in this conditi-
on, fee that He pray infa;th,that is,beleeve that
it fhal be done unto him:now this faith includes
repentance, for no man can beleeve that he frail
be heard,exccpt he make his heart perfecft with
<£od: If he allow any fin inhimfelfe, hecannot
beleeve upon any good ground : therforc when
I fay it muft be faithful 5 that alfo is included,we
muft regard no wickednes in our hearts fox in fuch
a cafe, the Lordheares not % hee he ares notfinners.
So that this you muft remember; Firft,the per-
fon muft be righteous, and the prayer muft bee
fervent and faithfull,
Secondly, the other Condition you fhalhcare
in the Text , it muft be according to his mli^ you
muft not thinke, whatfoever you aske, if you
aske it loofely at Gods hands, that it fhal! pre-
fently
lames irf.tf,
lohn 9,3 1
1 Coni,
*3
i6
The third Sermon
55-
Matth.20,21
g.Cond.
2;Cor,6,2#
fently begraunted you:Nj(faith he jit muftbeT
according to his will, if you asks fire from hea-
ven, that is not according to his will,and there-
fore you fee, they that askeitjverc denyed it , with
this reafon, you know not what you aske. Likewifc
to fit dt his right hand, and at his left in heaven,
which was another requeftof the Difciples,he.
puts them by with this; Touunderfiand net what
you asks °f*be Fathtr,zvid therefore it muft be ac .
cording to his will. And that is the fecond.
Thirdly, we nauftaske it in timc % induc feafon-.
\ fo the promife is tv\ic,]Cnoc pandit (ball he opened
toyOM; but you know the foo/i/h firgins knock t
and it was not opened to the; what was the rea-
fon of it * becaufe they askt when the time was
paft • for there is a certaine accept Able time when
the Lord -will heformd&nd when that oportunity
is paft, he is found no more. It is true, that this
life is the time of grace, but God in his {ecret
counfelihath appointed a certaine time to every
naan 5 which is i\\q acceptable time, the day ofgrace^
I therefore he faith unto them, This day if you wid
heare: this day if you will come and fecke unto
mee, if you will pray unto mee, I will heare
you : when it's paft, the Lord fuffers not the
dooresto ftandopenalwayes, hisearcsarenot
alwayes open: therefore that condition muft
be carefully remembered, you muft aske in
time; It is a condition that fhould be carefully j
thought on by us. For, for the moft part, we fly
to prayer as loab did to the Altar, heewcutnot
to
on the Sacrament.
?*7
to it for devotion (for then he would have done
it before,) but when hee waa in difirejfe, when
hee was in extremity, tbenhee fled to it, and
therefore you know what lucceflh hce had by
it,it fayed not his life. So we goe not to prayer
for devotion, that is, out of love to God 5 to doe
him that fervice-, but fforthemoft part) wee do
itout of felfelove, when we are in extremity or
diftreffe, weepaflethe acceptable times he re-
quires^nd we goe to him in a time of our owne:
For there is Gods time 3 and there is our owne
time 5 Gods time is to come to him when wee
may do him fervkc in our youth,in our ftrength
in the flower of our graces : Our time is to goe
to him when we need him? Will not a friend fay
(when we never come to him,but when we have
extreameneed of him) why do you come now?
you were not wont to vifit me before s this is not
out of love tome/ Even the very fame anfwer
the Lord givtth^Goe to your idsls (faith he) thofe
that you Jerked in the time of peace 3 and fee if they
c an help e you.
The fourth and lad condition is, That wee j
referre the timtfhe manner, the meafure of gran*
ting our petitions to the Lord. That is, we mu ft
not thinke to-be our owne carvers 5 cothinkeif
it be not granted in fuch a manner, fuch a mea-
fure, or fuchatieac, prefently the Lord hath
reje&ed our petitions-no, he that beleeves makes
nob$p : Thatis^he waits upon God 3 he ftayes
hi m f e lfeuponGod 3 he is content tohaveitin
that
Mg.r0.r4,,
4 Cond*
Ffay 4 x8j<;/
zS
The third Sermon
that time, in that manner and mcafure, asbeft
pleafeththc Lord s For the truth is, we know
not oar felves what is meete for us^we are unto
the Lord juft as the Patient is to the Phyfitian.
The patient is iatpottimatc with him, for fuch
things to refrefli and cafe himjBut the Phyfitian
knowes what bcftbeloags tohira,and when to
give him fuch things, in what manner, and in
what meafure -• SotheLordkaowes feeft what
to doe : Many times hee doth the fame things
that we defire, though he doe it not in the fame
naanner.Evenas the phyfitia he quencheth of-
ten the thirft with Berberries, or with fuch kind
of confervesjwhat though it be not with drinke,
is it not all one fo the thirft be quenched ? Is it
not all one whether a man bee hindred from
ftriking me,orif I have a helmet to defend the
blow?fometimes the Lord keepes not off thee-
I nemy 5 but then he gives us a helmet to keepe
offthofebloweSjtobearethofe injuries ande-
vills that are done to us : he is a wife phyfitian,
he knowes what manner, what meafure,and
what time is beft, therefore that muft be refer-
red to him : now thefe conditions being obfer -
ved, you muft knowthat this great privilcdge
belongs to every Chriftian, That whatfocver
prayers he makes on earth, he is fare to bee
heard in heaven,it is a wondrous priviledge,that
which wee have all caufc to ftand amazed at 3
that the Lord fbould fo farrc regard the fbnnes
of n*en,to grant them fuch a Charter as this, no
more
on the Sacrament.
1*9
more but aske and have, and what fo fever you
pray for, it fliall be done to you. But a man is
ready to fay fecrctly in bis heart when he hcares
it, This is too good to be trae, Th3t whatfoever
I aske, I (ball have. My BeIoved,I confetfe, ic is
a hard thing to belecve it as wee ought to doe :
and therefore before foe come to apply this, we
will fpend a little time in eadevouring to con-
vince you of the truth of it, that you may not
[ doubt of it,that what prayers you make to the
Lord hee is ready to faeare them.
Firft, confider that whatfoever prayer you
rnake,he takes notice of it, beobfervs every pe-
titioo,therc is not one petitio that you make to
him at any time, but he lookes upon it, he fees
what the prayer is. And this thing although you
thinkeit common, (and who is there that know
not this?) yet (my beloved) to belceve this,to
thinke that God is prefent where I make my
prayer to him, to thinke he ftands and hcarcs it,
even as I fpeake to a man that ftands and heares
me, and understands what I fay to him j This
is a great helpe to us. That this is true, fee in
4. Eph, 6. Hee is in ali^and through aB, and over all,
That is, the Lord is in every man, hfee pafleth
through every thing, his eyes runne through the
earthed he is over all, looking vihatfecrets are
in mam heart , what thoughts 5 yea he fore hee
thinkes them hekpowesthem^ becaufe hee feeth-
them in their caufes: Hee that is in a man, that
lookes inall the fecret corners of the heart, hee
Y n\uft
2 Chron.15.
9.
Pfal. 44.21.
Pfel. I3 9.*i.
n°
The third Sermon
- \
Quep.
Anfif.
_l
muft needs fee what thoughts he bath, what pe
titionshce puttcthup (ecretly, even then when
his mouth fpeakes not. And left that (hould not
bcenough,faithhee, He is overall, you know
one tbac Itands on high, and lookes over all that
is below, hee eafily can fee whatfocver is done-
So the Lord, he is in all, he is through all, he is
over al.But this i$ enough for that-only I would I
have you remember, that he takes notice of all,
he knowes thy prayers.
Bat you will fay \ I doubt not of that, I make
no queftion but he heares me, and unJerftands
me well enough:but how Qui I know that he is
willing to grant the thing I pray for >
You (ball fee thefe 2 Reafons,in the 7. Mat*
where our Saviour urgeth this very point, that
we have now in hand, from the j.wrfe downe-
wardj Asketfaith he>and yen (hall have-, feekejnd
ym.fhallfifid- 3 knock, and it flail be opened unto job-,
here is the promife,F*r(he backs it with thefe 2.
Reafons) Everyone that atkethreceiveth j And he
tbatfeeketb,findeth ; and to bim thit knockfth^ it
(hall be opened unto him : As if he fhould fay ; ye
have this reafonfor it, why you (hould beleeve
itjthat it is no more bur aske and have $ fer(faith
he) all that ever asked have obtained; all that
I ever have fought,bavc found* all that ever have
\ knocked, it hath beeneopened untothcro.That
I is,looke through the whole book of God, & fee
what prayers ever have beene made to him,and
youfhallfinde,thatthcreisneta prayer menti-
oned
on the Sacrament.
U*
oned in ail the Scriptures, but it hath becne
heard. Now when wc have fuch a cloud of wit.
nefTes, it is a flrong reafon, when it is (aid to us
that there were never any prayed but were
heard.
Why, you will fay , There were many prayed
that were not heard^Did not David pray for his
Childe, and was not heard { Did not Paul pray
to be delivered froaa fuch a temptation,and was
not keard 1
My Beloved, Its true, they were not heard
for the particular, but yet I dare be bold to fay,
that David was heard at that time , though (\
fay)n©t in the particular/or though his Childe
was taken away, yety©u may fee the Lord gave
him a Childe of the fame woman , with much
more ad vantage ^he gave him a Childe that was
legitimate, which this was not : he gave him a
Chi We that exceeded for wifedome, Salomon
was the Child that he had:So that the Lord did
hcare him,and gave him this anfwer.as if he had
faid to \\\m>D*vid\ have heard thee,l know that
thou art exceeding importunate^ thou (halt not
have this, but thou ftmlthavc another Childe
which fliall be better. And fo he faith unto Paul
2 Ctfr.n.Chrift reveals this untohin^?4»/(faith
he ) though I grant thee not this particular re-
queft, in the manner that thou wouldeft have
me, ( To take away the prick? $ftbe flefh which thou
art troubled with) thou fhalt bee a greater gainer
by it,thouhadft better have it than want it^vvhe
Y z, Paul
Quefl.
Anfw.
m
The third Sermon
Math*7.9,lo.
I o
P^«/undcrftood that it wasa medicine, and not
a poy fon as hce tooke it to be, hec was content
and refolved in it 5 And a man refolveth not ex-
cept he be a gainer. He law that Gods power was
mttmfeft in bis weakenefie, and hee faw himfelfe
humbled by k$and when he faw that God gain-
ed glory and himfelfe humiliation by it^he was
content to be deny ed in it ; Sol fay ,whofoevcr
askech findech,you fhall never finde any exam-
ple but that whofoever fought to the Lord as
he ought, he was certainely heard,orelfe he had
fomewhat that was better granted to him in-
deed of it. And this is the firft reafon that is ufed
heere. The fecond reafon is this 5 What man 4-
mongym, if bis Son aske bread, wiU give him a
flone \or if be aske affh y wiU give him tferpentHf
you then th&t ate evilljkntw ho w to give good things
to your children Jhow much more (hal your heavenly
Father give good things to them which askc him ?
(faith hee) you bee not able to perfwadeyour
fel ves of this truth , becaufe you know not the
Father/or he dwells in light inacccflable, you
are not acquainted with him, faith our Saviour:
I will helpeyou out with an argument that you
better underftand^even-upon earth(faith he)take
but a father here,a father that is ill(but the Lord
is full of goodncs$ fathers have but a drop,but a
fparke of mercy in them, whereas the Lord is
full of mercy ,as the Lord is ful of lighr,hc is the
God of all comfort j ) Yet, (faith hec) this fa-
ther (when his fonne comes toaske him bread)
he
on the Sacrament.
333
he is ready to give ic him,he is full of copaflion
and ten Jemes coward hira* doeyounotthinke
that our heavenly Father i*as true a father as he,
chat hee loves you as well as be whofe cornpaf-
fion and pitty is much greater? doe you not
thinkc hee is ready to heare his Children wheo
they call upon him? O this is a ftrong and unan-
fwerable Reafon,and this you fee is backed in 1 6
I oh. 1 7. you fee there the love of the Father how
it is expreffed to us; I fay not unto you that Itv;/!
aske the father ( faith he) the father himfelfe loves
yon • Marke, as if he fhould have faid,!et this be
one ground to you to think your petitions fhall
be granted,and that they are not onely granted
for my fake, for (faith hee) the Father hirafelfe
loveth you, and hath a great affection to you,
that is in naturall parents, there is a natural! af
fe&ion to their Children $ So if I were not im-
mediatly to prefent your petitions(though that
be not excluded) yet (faith hee) the Father hath
fuch an affection to you, that he cannot choofe
but heare you; t fay not (faith he) that Iwili aske
the father for the father himfelfe loves you. So that
this is the fecond teafon which this promife is
there backed with, the love of the father, That
hee cannot find in his heart to deny us, even for
that affe&ion that he beareth to us. Wee will
adde a third Reafon that wee meet here in the
hmcCbajt. 16.7*90,23. in that dayytujhallaske
in my name, verity jverily, J fay untoyou^ y ee (halt
aske the father in my namc^ and he wiU give it you*,
Y 5 Is
;- ».
3?4
The third Sermon
Ss'fi-
Anfw.
m#
Ic is brought in upoa this occafion, when our
Saviour Chrilt was togoefrom his Difciplcs,
they ^ere ready to complaine, as wc fee in the
vcrfesbeforCjthcy were ready to fay with them-
felvts, atas, what (hall wee doc when our Ma-
tter (hall be tooke from our head? Our Saviour
anfwers thcm 3 you fhall doe well enough, doubt
you not,for though I be not with you : yct (faith
he)gotothe father in my namc^nd whatioever
you aske of him, you flu 11 have it: Sothathcc
anfwers that obje&ion, when a man is ready to
fay:
Its true, I know that a father is exceeding lo-
ving to his Children-* But ic may be,my carriage
hath not beenefuch, I am fall of infirmities, I
have much in me that may turne the love and af-
fection of my Father from me.
Put the cafe you havc>yet Chrift adds this for
your comfort-, If (faith he,) the rather will not
doeic for your fake, yet doubt you nor, if you
aske in my name,he will doe it •, doe we not fee
itufuail among men 3 That one thatisameere
(hanger to another, if hee get a letter from a
friend, he think. s to prevaile ; and he doth fo 3
becaufe though it bee not dene for his fake (it
may be hee is a ftranger, one chit defer ved no-
thing at his hand-)yec fuch a friend may deferve
much: And when wc goe to God in the name of
Chrift j this anfwers all theobjedlions whatfo.
ever you can fay againft your k\ ves,it is all fatis-
tied io this; I goe in his name, Ian fore he hath
fup-
on the Sacrament.
m
Pfal.65,* f
fupply , I am fure hee is no ftranger, I know hee
hath deferved it, &c. Laft of a!!, as he loves us,
and becaufe we aske in the name of Chrift, is
ready to heare us: we will adde this, that he is
ready co heare us for his owne fake, hee is a God
hearing prayer, faith the Pfalmiftjbat alflefb might
come to him ^ eveaforthiscaufehe heares > that
men may be encouraged to come and feeke to
him -for if the Lord (hould not heare, then no
flefh would come unto him $ that is, men would
have no encouragement, no helpe ; therefore be
faith, t\Q is & God hearing prayer, doubt ye nor,
heewilldoe itforthispurpofe, thatheemight
have men to worfhip him,that men might come
and feeke unto him. Befides that, hee fhall be
glorifiediThoufhalt call upon mein the day of trou-
ble y l will heare thee^ and thou (halt glorifie mee * y
now the Lord is defirous of glory -it was the end
for which he made the world .But inn ot hear-
ing our prayer, hee lofeth chis glory • by hear-
ing our requetts, the more wee arc heard, the
more glory and praife we render unto him. Like
wife he doth it for the Spectators fake • Moy/es
often prcfenteth that Rcafon, Lord die it, What
will the He at be* fay. and left thy name be polluted
among them, they will fiy tbou baft brought out a
people ^and waft not able to deliver them* So David
often, there are many infta-nces in that; I fay ,for
the lookers on fake he is ready to doe it. All this
is enough to pcrfwade our hearts, that hee is
| ready to heare us, that when prayers are made
Y4 to
Pfal,fo;i;,
Exodus. 12.
m
11
Vfe.
The third Sermon
x<
to hioi on earth, (So the conditions be obfer-
ved) they are iurely heard in heaven.
Now to apply this: Fit ft, if the Lord bee fo
rejdytoheare, then this fhould teach us to bee
more fervent in this duty of prayer than com
inonly we are 5 for to what end are fuch promi-
fes as this,but to encourage us to do our duties?
when wee heare that prayer is offo much effi-
cacy, that it prevailes with the Lord for any
thing, (hall we fuffer it to lye by (as it werej and
not make ufe of it?If a drug ,or a pretious ba'me
were commended to us, and it were told us,
that ifwee madeufeofit, itwould healeany
wound, it will heale any fickenes, and this and
this vertuc it hath : W ill a wife man fuffer it to
lye by him,will he not ufe ir 3 and fee what vertuc
it hath? And when it iafaid unto us,thar praier is
thus prevalent with the Lord, that it isthus po-
tent,that it is thus able to prevaile with him for
I any thing,fhall wee not make ufe of it, when we
are in any diftreffe, when wee need any thing:
when we have any difeafe,cither of foule or bo-
dy to heale? Let us fly e to this refuge that him-
felfc hath appointed. If a King of the earth
(hould fay to a man, I will be ready to doe thee
a good turne , make ufe of me when thou haft
occafion « be would be ready enough to do it.
Now when the Lord of heaven 1 aich.aske what
you will at my hands,and I will doe it, fha ! l wc
not feeke to him,and make ufe of fuch a promife
as this?Bdoved we are too backward in this 3 we
fhould
on the Sacrament.
117
ihould be more aboundant in this duty than we j
arc, we fhould make more account of it. For I
what foe ver the cafe be, if you doe but fee ke to
t^e Lord, it thou doeft but let downe thy rcfo-
lucion with thy feife: WeilJ fee it is a thingCifl
looke upon the creature and the meancs) I have
little hope of, but the Lord is ab le to doe it • and j
therefore I will goe to him, I will weary him,
and I will not give him over, I will not give
him nor my feife any reftyiii I have obtained it :
I fay it is irapcffiole thou fhonldcft faile in fueh
a cafe.Onely remember to be importunate, for
an importunate fwiter hee cannot deny. You
know the f arable ofthem\uft ludge. You know
alfo sparable of the man that is in bed with his
xbildreu^whenthcwiddow was importunatejNhzn
,{he knockt and would give him no reft, he gives
her redreffe • the other rifcch and giveth his
friend as many loves as he jr//Z,faith the Text^yea
though /he were not his friend^ (for this is the mea -
ning of it:) If,faith he, the Lord had not much
love to you , if hee had not fuch an affc&ion, if
you did not c©me to him in the name of Chrift
whom hee loves, in whom he is ready to grant
whatfoever you aske, if hee were not a friend
to you ; yet for your very importunity, he is
ready to do it. As the uojuft Iudge (for that is
the fcopeof the parable) hee had no mindeto
grant the widdowes requeft, hee bad no Iuftict
in him to move him, he had na mercy nor com-
paflion,yet for very importunity he grauntcd it.
Re-
Luk.I
Luk.l
3,2; %>
1*7.
m
*
»»
Tl?e third Sermon
2 King. 4^9.
31
Aft. 1 9,1$,
Remember and obfervc the condition, for this
is commonly a fault among us; when we goe to
( prayer, we thinke that the very putting up of the
prayer will doe it. No, there is more requi-
red than fo. As it is the error of the Country
people jwhen they heare fay, that fuch an herbe
is good for fuch adifeafe, they are ready to
thinke, that(howfoever it be tooke orapplyed)
itwillhealethcdifeafe; No, itmuftbeapplyed
in fuch a manner, it muft bee ufed in fuch afii-
fliion. So it is with prayer, you muft not onely
doe the duty ( and therefore when wee exhort
you to it, not onely to call upon God, for men
are ready enough to doe that, efpeciaily in the
timeofdiftrefle,) but with thefe conditions!
have named. You know Gchazi when hee had
got theftaffe QfE///ifo, hee wentto the Child,
but it was not the ftaffe that could raife the child
from death to life, there was fomething more
required . So in prayer, it is not meere prayer
that will doe it, there is fomething elfe, there
muft be other conditions that muft bee obfer-
ved. For wee are wont to doe with it, as thofe
Conjurers were wont to doe with the name of
Iefus -they thought if they ufed the name of Ic-
fus, it was enough : but yee know what anfwer
the Spirit gives them, Iefm rre kmrv^and Paul we
knpW) but vebotreyee > So I fay, we are wont to
doe in this cafe, we thinke it is enough to make
ourrequeft,andthatisall. N0, there is fomc-
w hat more required , you muft make your re-
queft
on the Sacrament.
119
quett in iucii a manner as ye ought.Then 1 adde I
this further,that when thou m-keft them in fuch I
a manner, yet thou muft not thinke to be heard
foi thy praiers fake:that isanothcr thing we are
apt to faile in. When wee have made fervent
prayers, and havebeene importunate with the
Lord, wee thinke now furely we (hall not faile.
No, you muft know this, the promife is not
made to the prayer, but to the perfon praying.
You fhallnot finde throughout the whole fcrip*
ture , that any promife is made thus, becaufe
wee pray fervently wee fhall be heard : but it is
made to the perfon prayiog, the prayer is but
the inftrument , but the meanes by which the
bkffing is conveyed to us, is a meanes without j
which the Lord will not doc it, for the promife !
is made to the party, A cold prayer (fo there be '
nonegk&inir, fo a man feeke the Lord, and]
pray as well as hee can,) it will prevaile fome - j
times as well as a fervent prayers Who indites
the petition, who makes the prayer fervent ?
Sureiy not thy felfe, but the Holy Ghofti he wakes
requeBwHs, fometimes hec makes thee more
fervent, hee cnlargeth the heart more : fome-
times againe the heart isrgoreftraitned in the
performance of this duty ? but both may come
from the fame Spirit. Not but that wee have
caufeofmuch comfort, when wee arc able to
pray fervently, for this is a ground of our com-
fort., that when we pray fervently, it is an argu-
menttbat the Holy Ghofi dwels in our hearts^and !
that !
Rom.g,*6»
17*
?4°
Tlx third Sermon
ObitS.
Anfxo
Iam.j.17.
that our prayers are di elated by him; it is an ar-
guracnt,that oar prayers come from a holy fire
( within. And therefore fervent prayer may give
' us hope of being heard, but yet it is not meecely
the prayer , but becaufc it is an evidence that it
comes from a right princip!e,that it comes from
the regenerate part,and is made by theafliftance
of the Holy Ghojl it is not the very fervency
that prevailcs. And therefore when you hearc
this, that the Lord is ready to hcarc,I (ay make
thatufeofit, bee fervent is this duty, remem-
ber the conditions r and yet withall know, that
you are not heard for the very prayers fake, but
for lefus Chrift bis fake.Hc makes every praier
acceptable, hee mingles ihem with his fvveete
' odours.
And if you obj eft, O but lama man full of
infirmities.
You know how it is anfwered in the Fift of
lames, (faith be) Elub when hee was heard, he
\ was a man % and a man fub\eol t$ pafltons^ &c to the
like pa/pins that wee are : As it he fhould fay,do
not thinke that Etiah was therefore keard, be-
caufe hee was an extraordinary Prophet , for it
was becaufe the Lord had made a promife to
him, and hee comes and urges that promife to
the Lord, and therefore the Lord heard him.
So /'faith hee^ fhould every one of you, if you
have the promife, you may goe aud urge it, as
wclas Eliah did: though you befubjed: to many
infirmities 3 E/iM£ was even fo. You know there
are
on the Sacrament,
&i
are infirmities and paflions expreffed in the
Scriptures that he was fubject to. And this is
the firft ufe we are to make of it, to be frequent
and fervent in this duty, fince wee have fuch a
promife.
Secondly, if wee have fucb a promife ,, then
wee fhould learne hence (when we have put up i
our prayers at any time) to make more account j
of thera than we doe ? for the truth is, that we
pray for the moft part for fafhion fake, many a
man faith thus with himfelfe : I will leeke the
Lord, if it doe menogood, it will doe no hurt;
but if wee made that account of our prayers as
we (hould,we would perfor me this duty in ano-
ther manners but we doe not make that account
©f them as wee ought. Wee thioke not with
our felves that the prayers that wee make are
I furcly heard:ther be many evidences of it^wbat
is the reafon, that whea wee feeke thr Lord,we
doe it fo remifly that wee have fcarce leafure to
make an end of our prayers : we are fo ready to
haften and goe about other bufineffe, wee are
ready to turne every (tone, to ufe all raeanes to
feekc the creatures with all diligence : but v\ ho
prayes to the Lord as he ought, to w orke his
heart to fuch afervent performanceof that duty
as hee fhould ? men have fcarcdy leaflire, for it
is ufuall with them when they have buftnetfeto
doe, andenterprifestobringtopaffe, they are
exceeding diligent to ufe all meanest and yet are
'remiffe in thechicfe:what is the reafon els,that
we
m
34
The third Sermon
wee fee thedooresof Princes and great menfo
full of fuiters, though there bee porters fet on
purpefe to drive them away ^ but the gates of j
heaven are fo empty ? It is indeed becaufe wee
doe not beleeve eur prayers are heard, wee do
but make our prayers for f afhion. What is the
reafon like wife, that we ufe prayer in the time
ofdiftre(Te(ifitwillbcan cffc£uall meanest©
helpc us 3 when all other mcanes failej why ufe
wc it not before ? But that is a nargument that
wee truft not to it,feeingweufc it, onely in the
timcofcxtremity:forifitbenoteffe<Stuall,why
do we ufe it then? If it be effe&uall, why do not
wee ufe it till that accident? Therefore this ufe
wee rauft further make,when wee heare that the
Lord hearcs our prayers, to make more account
of them than wee do, to thinkc that our prayers
when they are put up to the L©rd fhal be heard.
Say thus with thy fdfe,Well , now I have pray-
ed, and I cxpetf that the thing fhould be gran-
ted that I have prayer for , when I feeke to the
Lord. It's truej I deny not but wse mud ufe the
meancs too, wee muft lay the hands upon the
ploughed yet pray ; both ought to be done 3 as
fometimes we ufe two friends 3 but we truft one;
wee ufe two Phy (ltians, bat we put confidence
in one of them : In like manner wee muft both
pray and ufe the meanes, but foas wee put our
chtefe truft in prayer, it is not meanes that will
'doeir. But the truth is, wee doe the quite con-
■ trary : It may be, we pray and ufe the meanes,
but
on the Sacrament,
m
but weetruftthemeancs, and not the prayer:
that is a common and a great fault among us, it
is a peece of Atheifme, for men to thinke the
J Lord regards their prayers, no more than hec
| regards the bleating of fheepe or the lowing
of oxen, to thinke he heeds them Hot, And its a
great part of faith to thinke that the Lord har-
kens to them and regards thew,as ccrtainely he
doth.
But ycu will fay, I have prayed, and am not
heard, and have fought to the Lord, and have
found no anfwer.
Well 3 it may be thou haft not for theprcfent,
but haft thou flayed the Lords leafure?(for that
is t© be confidered in this cafe, ) fometimes the J
Lord comes quickly, he gives a quick anfwer to
our requeftsjfomtimeshe ftaies longer: But this
is our cornfortjthat when the returne is longer,
the gaine is the greater: is we fee in trad#s,f©me
trades have their returne very quicke, it may be
the tradefmens money is returned every weeke 3
but then their gaineisfo much the lighter ; but
when their returne is flower, as is your great
merchants,whenit ftayes three or foureyeares,
wee fee the fliips come home laden, bringing fo
much the more : So ( for the raoft pare) when
our prayers do ftay long, they returne with the
greater bleffings, they returne leaden with rich
comodities.Let this be an encouragement to us
Though I ftay,the Lord will grant it^and thinke
not with thy fclfe, I made fuch a prayer long
agoe,
ObjeH.
Anfvtt
544
The third Sermon
Vfii
\ agoc,l found no fruit of it*, for be fure^the Lord
remembreth thy prayer, though thou haft for-
I gotten it, the prayers that thou madefta good j
I many yeares agoe, may doc thee good many!
1 yeares hence. May not a man pray to have his j
I Child fan&ified, to have himbroughtto better j
order? It may behee lives many yeares, and j
fees no fuch thing, yet in the end, the prayer
may beeffe&ualh So like wife it may te in ma-
ny cafes,y gu fee there are manyexamplcs for it:
AbrxkAm praycd,he flayed long ; but you fee it
was a great blcffing that he had,whcn he prayed
for a Sonne, you know what a Sonne hee was,
he was a Sonne ofthepromife,in whom all the
nations ©f the earth were bleffed. So David
when the Lord promifedhimakingdome,hee
ftaied long for it: Many fuch examples there are.
Therefore comfort thy felfe with this; though I
ftay long, this is my hope,this is my encourage -
ment,that fuftaines me, If I feeke the Lord,and
wake upon him, Hee will come with a great
bleflingjthe gaine iliall bee heavier and greater,
though the returne be not To quickcand fudden.
Laft of all, when you heare fuch a promife as
this, That whatfoever you asfce you (hall bee
heard in it; you fhall hence learae, tofpend
fome time in the meditation of this great privi.
l*dge that the Saints have, and none but they .
This I propound to every mans-confideration .
that thoferhat arc not Chriftians, thatfs, thofe
that are not regenerate, may know what they
lofe
j
on the Sacrament
lofebyit; and thofe that are, may under Aand
the happiaes of their condition , that they may
learne to magnify it, and toblefle themfelves in
that condition, that they have fuch a great pri-
vilege as this : It is no more but aske and have,
therefore that which in the third place I exhort
you to, is this, namely to fpend time in the me*
ditation of it, to confider what a great advan-
tage it is; David cannot fatisfie himlelfe enough
in it:In 1 8.and 1 1 $ t pfalmes^Lord Hove thee deare-
lyi hee cannot pray fe enough,and why? i fought
to thee in dtjirefiej& thou hear deft me-J called upon
thee, and thou incline dft thine eare to mypraier. I
fay, confider this mercy as you ought to doe, it
is part of the thankes we owe to the Lord for fo
an exceeding priviledge, That whatfoever our
cafe bee, it is no more } but put up our requefts,
and wee (hall bee heard. When there was a
fpeech among fome holy men ( as you know
that man that was named in the ftory ;) what
was the beft trade, heanfwered,Beggerie;Itis
the hardeft , and it is the richeft trade. Now he
underftands ic not, of common beggery ( for
this is the pooreft and eafieft trade, that conditi-
on he puts in) but ( faith heej I underftaad it of
a prayer td^God, that kind of beggery I meane;
which as it is the hardeft, nothing more hard
than to pray to God as wee ought, fo withall
there is thiscomfort in it, it is the richeft trade
of all others^ there is no way to inrich our lei ves
fo much, with all the promifes thatbelongei-
Z< cher
34?
?4 6
The third Sermon
\thcr to this life, or to that which is to come:
Even as you fee among men,a Courtier 3 a Favo-
rite in the Court,gets more by one fuite 3 (it may
be,)than a Tradcfman 3 or Merchant,or husband
man gets with twenty yeares labour, though he
takes much paines ; for one requeft may bring
mareprofit,may make a Courtier richer than fo
many yeares labour and paines: S* in like cafe
a faithf ull prayer^put up to God,may more pre-
vail with him, wee may obtaine more at his
hands by it,thanby many yeares labourer ufing
manymeanesj and therefore it is a rich trade,
and great priviledge, a priviledge that we can-
not thinke enough of, that wee cannot eftccme
enough. You have heard of a nobleman in this
Kingdome, that had a Ring given him by the
Quewe^ with this promife : that if he fent that
Ring to her,at any time when he was indiftres,
(he would remember him and deliver him$ This
wasa great privi/edge from a Prince, and yet
you fee, what thar was fubjed unto • he might
beinfuch adiftreffe, when neither King not
Queene could be able to helpe him ^ or though
they were able, (as fhee was in that cafe) yet it
might be fent, & not de!ivered:Now thea con-
iider what the Lord doth ts us. Hc£&ath given
us this priviledge, he hath given us prayer, as it
were this Ring, he hath given us that to ufe ,and
tells us whatfoever our cafe is, whatfoever wee
are,whatfoever we ftand inneedof,whatfoever
diftreffe wee are in, doe but fend this up to me,
(faith
on the Sacrament.
(faith heejdo but deliver that meflage up to me
of prayer, and I will beefure to relieve you.
Now certainely what cafe focyer wee are in,
whei we fend up this, it is fure to be conveyed,
j wherfoever we are; Againe, whatfoc ver our cafe
is, we fend it to one that is ableto helpe us, which
a Prince many times is notable todoe.This be-
nefit we have by prayer : That whatfoevcr w e
aske ac the Lordthands,wee (hall have it. Now
confider this great advantage which you have 5
Itisexpreffed^^. in tbefe words. Be in no-
thing urefutt '(faith the Apoftle:) And that y ou
may fee wee have ground for this generality, In
mtbing bet carefully but tn all things make your re-
quefis kpowmunt* Ged.Thdx. is,vvhatfoever your
cafe bee , I make no exception at all , but what-
soever you ftand inneede of, whether it con-
cernesyour foules or your bodies,your name or
your eftate 5 yet bcin nothing carefull. This is a
great matter: There is none amongft you that
neares me new, but focnetime or other hee is
carefull of fomething or other, for which he is
folicitous:Now when a man hears fuch a voyce
from heaven, that the Lord himfelfc faith to us,
Bee carefulljpr nothing, doe no more but make
your requJjPknownc, it is well enough, I will
fiirely hearc in heaven,and grant it 5 It is a great
comfort. Beloved, comfort your felves with
j ; £e words, and.thinke this with your felves,
the this isthat, Charter, & great Grant that the
** r d b at ^ g^ feD y ou 3 aQt * co none fr uc y° u > c ^ at
T r\r Z ^ what
w I
?4 8
The third Sermon
Quejt.
Anfxt*
\ what prayers you make to him , hee hearetb
I you.
But it will be obje&ed , why is this faid fo ge-
nerally ? That wee rauft in nothing be carciull.
but inall things make our rcqueft knowns? For
then ifa man were buta poore man, it isbut go.
ingto the Lord,and asking riches, and hee (ball
^ have chem ; Ifa nun were ficke of an incurab lc
difeafe, it were no more but going to the Lord,
and hee fliould be furc to be recovered jlf a man
hath an enterprife to bring to paffc,it is no more
but goe to him,and it (ball be done : what is the
reafon then , that godly and holy men have not
thefe things granted to them ?
To this I anfwer,you rauft underftand it with
this condition, even as it is with a Father(I w ill
prove it tayou by that, ) fuppofc he fliould (ay
to his fonne, I will deny thee nothing, whatfee-
ver I have, I will deny thee nothing buttbou
(halt have part in it- Though he fay no more, yet
we underftand it with thefe conditions.
Firft,tbat if his Childe fhal aske him for that,
that is not good for him , or if the child fliould
refufe to have that done, or pray his Father and
fay , I befeech you doe it not, wheathe Father
knowes it is good : here the Father 5s not bound
hee thiakes ras for example, ifa Father fees his
childe ncedes Phyfick,it may be > thechild finds
it bitter, and therefore is exceeding loath to take
it,it makes him (icke,and is irkefome unto him,
fo that hee earneftly defires his Father that hee
may
on the Sacrament.
U9
may be excufed 5 tbat he might be freed from it-
la this Cafe , the father will not hcare him, for I
heeknowes the Child is but miftaken. On the
other fide $ if the Child aske fomething that is
very hurtfull, if heaske for wine in a feaver,the
Father denyes it him ; No, (faith hee ) you are
miftaken, I know your defire isthat you might
have health and recover , and this I know will
hurt you,though you know it not . This the Fa-
ther underftaads, and therefore he putsin that
condition. So when the Lord faith, in nothing
be €tref*U t but in aR things make jour rtquefts
kntwne : If you miftake the matter at any time,
and your prayer fhall not bee the d ictate of the
Spirit, f fotbat yee alway make rcqueft accord-
ing to his will) but the dilate of your owne
hearts, and (hall bee the cxpr effion of your na-
turall Spirit, and not the Lords Spirit: In this
cafe there is no promife of being heard, and yet
the Lord makes his Word good, Be in nothing
carefull 5 but in all things make your requefts
knowne.
Secondly ,a Father when he faith tohisChild,
I will deny you nothing, but you fhall have
part in all that I have, yet the Child may carry
himiclfe fo, that the Father , upon fuch an occa-
sion may deny him, and bee ready to fay unto
hiaa; Well, if you had followed your Booke, if
you bad not runne into fuch difordcrs, if you
had not bin negligent to doe what I gave you in
charge, I would have done it : In this cafe, the
Z 3 Father
?5«
T);e third Sermon
3i
2 Sam.i2.I4.
I Father withholds the blefling that bee will be-
flow upon his Child-,not becaufc he is unwilling
• to beftow it, but becanfc he would thus nurture
/ his Child, heufeth itasameanes to bring him
Numb.20.21. J to order; So the Lord faith to Moyfes, Thatbe-
1.106.32, C aufehehadfpokeaHnadvifedly,bccaufehchad
not honoured him before the people, at thofe
waters, the waters of fir tfi, therefore the Lord
tels him by the Prophet,^ fbo*Umtg*eint$tbe
good (and-. And fo he tels Davtd, that becaufe be
had finned dg&irifl btm y bee would not give bim the
life of the Childx So the Lord faith to us fomc-
tiroes -j I will not grant you thisrequeft* for
though I bee willing to grant it, yet this is one
part of the difciplinc and nurture that I I ufe t€>
my Children, That fuch a particular ret] ueft, I
will deny you for fuch an offeface^as *f^/>/***
of Idols, foe , Belovedlhisis not a general deny-
all^ this is not for our difadvantage,bnt if is a
helpctous , it makes us better, that femetime
we fhonld be dehyed : knowing hereby that it
is denied to usfor ourfinne,that we may learne
to come to the Lord,and renew onr repentance,
and to take that away,that we may come to pre-
vaile in our prayers with him.
Thirdly, when a Father is willing I © grant it,
yet hec will thus fay to his Child, Though I be
willing to doe what you aske at my hands, -jrec
I wjll not have you aske itrudely,* 1 will have
you-a*ke it in a good manner, and a< good Fa «
fhk>n # (For when wee come tocall upon God,
and
•
on the Sacrament.
?5*
& come in an unrcverent manner, in fuch a ea(e
the Lord heares not.) Oragaine, hee will fay
to bis child ; 1 am ready to heare you, but you
muft not aske in a negligent manner, as if you
cared not whether you had kor no: So the Lord
faith to us,I wil have youtopray fervently,you
fhall aske it, as that which you prize. Againc he
will fay to his child: I am willing to befto w this
upon you, but I do not give you this mony s to
fpenditamiffe, to play it away , to fpcnd it in
trifles,and geugawes,that will do you no good:
So faith the Lord, I am willing to give you
riches, but mt u be flow upon ymrlufts. Thus
fpeakes the father to his child, when hee comes
to aske t heetcls him hee muft come in fuch a
manner as becomes a child, hee muft fpeake to
him as joa Father, he muft fpaake with confi-
dence to receive it: So alftfche Lord tels us, wee
muft come wfaitbfio that(in a word)this is to be
remembred ♦ That though the Lord promife,
that hee will give whatfoeverweaske,and bids
*us> In nothing be careful), but make owrre-
quefts knowne ; yet notwithftanding this, hee
would have us to underftand that our requefts
be made in fuch a manner as they ought to bee.
Xaft of all jit may be the Father is willing to doc
it , but hee makes a little paufe, hee will not gi ve
it prcfently, and fuddenly to his child, though
he purpofe to beftow it upon him, that he may
coirie by it with difficulty ; So the Lord ufeth
to with-hold his blelfings many times , that his
child
lam. 4.5
lam x,6\
i
*5*
77;e third Sermon
\ childe might be exercifed in prayer, and feckc
1 him the more, and likewife that he might come
I, the hardlier by the blefling, that fo hee might
i learne to prize it more, or elfe hee will be ready
to doc as young heirs : As it is with fome when
they never know the getting of it, they fpend it
eafily • but he that hath knowne what it is, takes
more care tobiscftate,helookps more diligent-
ly to it : So k would bee with us in any blefling,
, if wee had it with fuch facility as we would, we
[ would not make much account of it • but when
| itcomes with fome hardneflfc, with fome diffi-
! culty , it teacheth us to (et a higher price on it,
j and fo it makes us more tbankefull, it teacheth
f us to give more praife and glory to the Lord.
j There are many that have had a fickncflclong,
\ and have obtained health with mtich prayer 3 and
much contention, and therefore they learne to
prize it more, than another that obtaines it ea-
fily. And thus it is in every like cafc. So when
you heare this great priviledge : that it is no
more^bar, aske and have : znd>6e in nothing care •
full^ but in every thing make your requefts knowne:
yet ( I fay ) thefe conditions muft needs be infer -
ted,the(e are fuch as muft be included. But
thefe confidered, remember this privi-
lcdge,rejoyce in ir,let the Lord
have the praife of it 3 that
Whatsoever we aske ac-
cording to his mll y
he heareth us.
FINIS.
,
SI ?CS OVB%TH%OWi
GODLY°ANDLEAR-;
NED TREATISE
OF
Mortification,
Wherein is excellently bandied 5
Firft,the generall Dodtrinc of M p RT g-
fic atio n :
tfornication-
Vncleanmes.
Evill CONCVPIS GENCE^
ind tkenpdrtlcvUrly,
hm to Mortife
Inordinate Affection.
AndCOYETOVSNES.
11 being the fub/lance of fevcrall Sermons upon*
Co LOS. III. V.
Morttfie therefore your Member* ,&*.
Delivered by that late faithful Preacher, 1 .
and worthy Inftrument of Gods glory,
10 HN PRESTON,
Br.in Divinity ,Chaplaine inordinary to his Maiefty,Maftex
of Emanuel CoWzd^z \r\C*mbridge, and fometirnes Preacher
of Lincobts-Inne. «
The fecottd Edition, corrected and enlarged.
LONDON;
Printed by /. Beak, for Andrew Crockett the Blackc BiAr*
in Pauls Charc^ard* 163 $ 4
•AVV)/!."- *"*/*
ci l ;
■ ; ■'•;^...
■
; .1 Jj»
tUzi
The Contents;
Of Co VETOVSNES.
COvetoufneffe what.' p. 2 1 7
Why it is called idolatry.
DOCTR. I*
Tofeeke heipe and comfort from riches or any other creature^
and not from Qoddonc.ts vaine andfmfuH. p.2 iS
DOQTR. 2.
That Covetoufneffejvhich is idolatry js to be mortified, ib.
Reafons ihatGodonely can be comfort unto tu^mdnottht
creature^ are,
1. God is AlLfufficient. p. 22 1
2 . The creature is empty andyaint. p. 2 2 z
3. fVc commit thefinne of Idolatry in giving that totht
creature which is due to God.
To exhort menu abfi aim from lufting after worldly things.
Godcangive comfort without riches. p. ^124.
The creature without the Creator isasthehmke without the
kerntll. p*22j
Confiderations to d/ffwadefrom truft'mg in the creature :
1 . The creature ofttfelfe hath no power to comfort* p. 2 1 6
2 . The creature reaches not ]to the inward man* p. 2 2 7
3. A multitude of creaturesnmjl gee to the comfort of one
man. ^ v p. 228
4. The comfort of the creature is but dep$d*nt felicity, ib
Whatfoever men leave t bur children without Gods blefsing
isnothingworth. , p. 279
The deceits whereby men are hindred from mortifying thk
fwne y are
I . J hey thinke them Gods blefsings. p, 230
Bkfsings amftdered without ihwkcfitll reference t&
t C9d M
1 he Contents;
God, ccafe to bcble fangs.
iVe receive the creatures as blessings :
I .When rve at fend on Godfortbedifpofingjontinuing,
and w ant of them.
2 . When rve thinkc the [am things may bee without com-
fort unto u*. p. 231
3. Whemvethmkewe may have comfort without them.
2. They apprehend prefent com fort from the bounding of
tlw», '■'■ ^***>'~~^~ V' 2 3 1 - 7 '3i
We may na judge of outward things by fenfe and feelings
but by faith and a rectified reafon.
To helpe our -judgement therein 5 Confider,
j . They are but vanity of vanities. p. 2 34
2. Wh*t other men /hat have bin affiidted^thinknf "them.
3 . What purfelves mil judge of them at the day of death.
4. WhaiyoftjhaU finde them for the time to come.
CA refrefyingof the heart by the
Senfe of comfort double^j Creature :
proceeding frm j An apprehenftm of Gods favour
C in thofe blef sings .
Joy in the creature may be. a
2. Jlemi/ft joy > ax rfrve joyed not. P* 2 3J
2. Loofe^thatmaybccaftoff.
3. Dependant joy , eying the fountains. P-2J6
3 They reafonfdfely .
fflchercme^t^ayes by labour \ner comfort by riches^ for
1. Godtnaktih a difproportioH betwixt the man and the
blef sing. P 2 37
2 . God hinders the effeBsjhougkthe tanfes concurre.
3. GoddenicthfucceffetQtheeaufes. P'-j8
_ They fee the fe things prefeni andctrfaiw, other things
dmbtfnH andmemine*
EartbL
The Contents.
Zarl&ly things fubjecl to change hit ffirHuall things tin-
changeable.
Signes to'inow whether our love to the creature he right or
' m : Confider, *
1. Whether our affettion to the creature dr awes our
hearts from God. p . 2 4 o
2 . Whenearthly and Jpirttuall things come in cowfetiti-
onjvhich we make choyce of.
3. What our obedience is to God.
4. What things troubleusmoji. p. 241
Our affeclion to riches faid to he inordinate, p. 242 . when
wefeeke them •
1 . By meafure more then wejhould.
2. By rneanes that we (hoMtiot. p. 245
3. For wrong ends. P-M4
4 . In a wrong manner 5 which confifls in thefe parties
Urs : when wefeeke them,
1 Out of love to them J
2 Totrufttotbem.
3 To be puffed vp by them. P^45
4 To glory in them.
5 With too muchhafie andeagernejfe.
Jn the defirc of riches there is a double content. p. 246
1 . Acontentedneffcjvith a dependance on Gods will.
2 . A cmtentedneffe with afubmifsion t* Gods mil.
ffowfarre a man may defire wealth. p- 247
si-threefold necefsity of the creatures.
1* of expedience.
2. Of condition andplace. M p.242
3. ofrejrejhment.
A defire of riches for Juperjkiiy and emffh fwfaH f h ,'fi?
thefe reafim :
t z i.-Manr
The Contents.
1 . Mans lifefiands not in Abundance ofexcefe.
2 . It proeeedsfrom an evil/ root. m p. 2 9 3
3 . It may not be prated fir.
4 . // is da»gerous^firit chubs the Word. p. 2 5 o
5. Wehaveanexprejfe commandement agamfi it.
The end of a mans calling is not togather riches, httttofervt
God. P'2Ji
Jltffcr, the wages ^ not end of our calling.
Rules to direcl our care in getting wealth. p. 2 J $
1. No goinginto other mens callings.
2 . Theendmufi not he riches Jbut Gods glory.
3. T he care mujl not be inordinate.
Signes of inordinate care, are
.1 . Trouble in the acquiring. p. 254.
2. Feare of not attaining.
3. Griefe in being prevented.
A man k the covetous rvhe hejirives not againfiCovetoufnes
CovetoufneffefltirituaH adultery $. 255. aggravated in that
1. It makes minrvicked.
2. It does leaf good.
3 . &f £tf #r butfalfe treafure.
4. They are notour owne. m
'Attributes given to riches, are
1. They aremany things.
2. They are unneceffary. .
3. They rviUbetdken from us.
4. They are not thehef.
Ufe 1 . 7* f *vSw/ *w» tomortife this earthly member Co]
vetoufnejfe^.2%6. Meanes thcreto^are,
1. Prayer to God.
2 . Humility for Jinne.
3. Imploymcntofthcm to better things*
The Contents.
Firftjn the Treatifeof Mortification.
DOCTRINE I.
T He height of glory which we expect by Chrifl, Jhould
caufe every man to morttfieftnne. page $
DOCT. IL
The frame of our hearts oughtto fuit with thofe conditions
tha t we receive by oar union with Chrifi. p. 4.
Explication.
Mortification is a turning* f the heart from firme to grace.
ibid.
Mortification called a turning of the heart, becaufe the
hem by nature is backeward and averfe from God.
P-5
Sinne feemngly mortified $
1 . When the occafion is removed, p. 7
2 . When it is not violent and raging^ hut quiet, ibid.
3. When it is butremved from one finneto another,
ibid#
4. When the Conference is affrighted with the \udge-
A l " wents
The Contents.
menisofGod. p. 8
5 . When thefirength of nature isjpent. ibid.
6. Being refkr awed from finne by good education, p.^
USE I.
T* examine by thsfe rules fimes Mortification. - ibid. -
Mortified lujls knowne,
1. By a deepe humiliation ofthe^foule, p. i o
2. By the generality of it, ibid.
3. By the meafurerf grace, anfwering themeafure of
corruption, p. 1 1
4. By the continuance of them, p. 12
Motives to Mortification :
1 . 7fer* */ nofleafnre infinite, p. It 3
Pleafure in finneis no true f olid pleafure, but a fick pleafure,
2. The fatisfyihgoflufi is an endlefemrkc, ibid.
3. The great danger of firms. p. 1 5
4. The deceit offinne. p. id
Sinne deceives foure wayes :
1. Byblindingtheunderfianding. ibid.
2. By making large promt fes. p. 17
3 . Zty promifmg departure at our pleafure. ibid.
4. Bymakmgafhewofjriendfhip. ibid.
5; ThercbetliMitoccafionsinusagainftGod, p. 18
6. The flavery it brings Hi unto Satan, ibid.
USE II.
To'wfiruB us that in every regenerate mmthere is a free-
mil to doe good, p. 19
The power ofa Regenerate man confifts
1 . In performing any duty Godcommands^ according to
the
TheConteatsi
the proportion of grace he hath received, p. 2®
2. lnrefijlingany temptation according tothe fame mea-
Cure of * grace ', p. 21
OBJECT.
In the Regenerate, the flefh lufteth again ft thefbirit,&e.
ibid.
ANSW.
Corruption reignes not, though it may take pojfef 'ion in the
heart of a Regenerate man ; it exceeds not the meafure
of grace, ibid.
USE. III.
To exhort us to abjlainefiom theftnne of the heart } afwell as
ftnneinthe outward attions. p. 22
OBJECT.
Men fballbe judged by their workes, not by the thoughts of
their hearts, ibid.
A.NSW.
God will judge the thoughts of the heart, as the can fe 5 the
aftions, or rvorkes \/ts the cffctts. •; p. 25
USE IV.
To teach us that no man is fo holy, bra he needs mortifica-
tion, ibid.
The meanes how to come by Mortification,are
I. Ontward.
1 . Moderationinlawfull thing, p. 2 8
The danger of exccjfe in law fuU things, ibid.
2. Fowes and From? fes. p. 29
The Uwfulnejfeof Fowes, and how they are to be e~
jleemedof ibid,
3. The avoiding <f all occaftonsufwne- p. 30
A% OBJ
The Contents;
OBJECT.
Profejfors being firing in faith, need not avoyd oecafms of
fume. p. 31
ANSW.
Opinion of ' firengtb in faith is a weakne/Je in wen, for the
mot efeare, the more firength ; befides fiabituatt grace is
but a creatnre^and therefore not to be rely ed on. ibid .
4, 7 he lawfuU exerctfe of Fajiing and Prayer.
ibid,
. II. Inward.
1. To get a willing heart: P« 2 4
- 2. To take paines about it. P*^5
Tm errors about Mortification :
1 . That a/lfinnes have a like proportion of labour to mor-
ti fie them t J). 26
2 . That wort if cation is not a eontinued worke. p . 2 7
7 he jruitlejfe paines ofPapifis in affiitling their bo dies ,&c.
ibid,
j. The (if iftame of the Spirit. p. 32
Me*nes to ebtaine the Spirit y are
1. 7o know the Spirit. p. 3 5
2. Not to refifl ? grieve^or quench him. ibid.
Crefifi, ^
What it is to <igrievej> the Spirit. p. 3 <f , 3 5
tLquendj
5. To ufe prayer. p. 35:
4. Towalke in the Spirit. P-3^
5. To get a lively faith* p. 37
Jnfhfying faith onely punfeth the heart. p.38
The holy Ghofi not effent "tally but by a divine power
dwelleth in the heart. rbid^
That Mortific4tion goeth before l u ftfyingTmth^
m
The Contents.
*n error. V* 39
6. Togetffkituallioy. ibid,
7. Togetanhumbleneffeofminde. p. 4.1
DOCT. III.
'That all earthly memhers are to be mortified. p. 42
Members are finfull^ exorbitM affections of thefoule p
for thefereafons : becaufe
1. They fill up the heart, ibid
3j They proceed from the unregemrate part, p. 44
3. They are weapons of unnghteoufneffe. ibid.
4. They are deare unto the hearty as any member to the
body. ibid.
Inordinate lit (I meant by earthly members. p. 45
H^tf tf /> to be earthly minded. ibid.
By the power of "nature a man may conceive of ffiritu.xll
tf/ings, and yet be earthly minded:
, I. Notjpiritually. Ibid.
2. Notfirom an heart illightned by the Spirit. p.46
3 . By the knowledge of his underfiandmg. ibid .
A man may come to know fpirituall things, and not be re -
nerved.
1. Byfeeingavertueinhavenly things excelling all
other things. ibid,
2. By being of 'a noble Jpir if. ibid.
3. By feeing holineffeinthechildren of God. p. 47
-4. By feeingthe attributes of God. ibid.
5. Byfedmgthefweetneffeofthepromifes. ibid*
6. £j beleeving the refurr edition to life. . ibid,
J^ order of the faculties oft he fo-ile. P.4S
Whether Nature can attawemto true knowledge. , ibid .
A naturall man may know ffnritual I things ^ in their fub-
ffance, not 46 a rule of his life. p . 49
A 3 Heavenly-
The Contents.
Heavenly mmdedneffe is the rvorke of a new lift in a man\
ibid.
Heavenly mmdedneffe admits increase in knowledge^
The Vnderfanding the feat of heavenly mindedneffe y
An enlighined Vnderfianding communicates itsfelfe to the
rejl of the faculties ,
i. By taking away the lets unto goody P*54
2. By witb-ftandtngthe motions of inordinate paffions,
ibid.
3. By laying open thevileneffe of inordinate affetfions y
ibid.
4 . By ruling and guiding them y p. 5 y
USE I.
To reprove fuch as favour earthly mindedneffe y or inor-
dinate affections, ibid.
Reafons againjl earthly mindedntffe, art
L Inrefpetftofmen:
1 . it takes away the excellencie of the crtaturt, p . J 6
2 . It wounds thefoule y p. j 7
II. Inrefpe<2ofGod:
Itfets up Jptntuall idolatry in the heart, p*5§
III. Inrefpc&ofProfeffors:
it is unbefeeming them, and makes them like Swine,
P- 59
Great difference betweene the bttckfftding of the Saints, and
ofthewicked. p. 60
. Back-Jliding in the Saints is caufed y
1. By hollow Martednefft^
2. By eviU example of men.
3. By removaR from under Af&wcrfuUminijleric.$.6i.
The Contents.
Athrtefoldcaveat to the Saints, p, 6z
Divers ob\ettwns of earthly mi#dedne(fe anfmred :
OBJECT, i.
Earthly things are prefect.
ANSW.
Heavenly things prefent, asjoyinthe holy Ghoft y &c. are to.
be preferred before earthly things. p. 63
Difference bettveene nature audfenfe, p. 6a
OB3ECT.2.
Earthly things are fen fibly felt.
ANSW.
Men are deceived ; for the greater tht faculty 5 the gruter
thefenfe. p. 65
Athreefold difference betwecnetbe fuperiour and inferior
fatuities. ibid.
OBJECT. 3.
Earthly things make u* to ben>eit thought of.
ANSW. "■
A good opinion muff not beregardedin anything that Jhall
occafionfwne. p. 66
A remedy again ft opinion, is a fomd knowledge in the
word of God. p. 6j
OBJECT.4.
Earthly things fecme of great worth untow.
ANSW.
They mil not doe fo y if compared to ffirituall things.
p.6.9
All mens comforts fland in Gods face, p. 7 o
USE II.
To exhort men to leave their wthly mindedmffti " - p. 7 1
Motives to mortifie our earthly members ;
\>Tfadevillenfnares why them* ibid.
%i?hejj
The Contents.
2. T hey bind wfijt from God to the devil. p.72
Meanes to obtatne the loathing of earthly things ;
1. Sound humiliation. p. 7 3
Three falfe grounds thereof ibid.
2. The roynltie of Jpirituall things. P«74
3. A conjlant and diligent watch over the heart, p.75
Meanes to get heavenly mindedneffe:
1. Faith. p.76
A twofold fnare of the world, ibid.
2. Humility. p. 77
3« A judgement rightly informed. P«7$
4. Afrght into the AU.JuffciencyofGod. p. 79
5 . ^f remembrance from whencewe are fallen, ibid.
^ comparifon betweene afpmtuall and a bodily con-
fumption. p. 80
Motives to heavenly mindedneffe 5
1 . Heavenly things the befi objecl. p. 81
2. No fweetnejfe in earthly things, p. 83. /^* f»w
1. Becaufe they are mutable, ibid.
2 1 ,pecaufe they either belong to per font that are
1 Good^belongingto God ; and therefore can-
not content them ^becaufe they draw their af-
fections from God. p. 84
2 Wicked y untowhom they are not fanftifed,
p. 85
^ . *¥<> falvation by earthly things. p. 8 6
God will have all the foule, or none, p. 8 7
Cbrijls two markesofa Chrijlian. p. 8 8
4 . Hedvenly things aroihe better part : proved,
1 By Scripture. ibid.
Afonrefold difference betweene earthly and hea-
venly
The Contents*
venly things, ibid*.
2. By Reafon. p.91
5. All things are at Gods d/Jbafng. p. 92
Markes to know whether wee have loft our earthly
mindedneffe.
1. By the ruoderation of our care and delight in earthly
things. p. 94
Signesoftheexcejfe of our delight inthem^are
1 . Our immoderate defire of getting andkeepingthem,
ibid.
2. Our exctjfe in our flea fur cs and 'recreations, p.95
Recreation when lawfuU. p.96
2 . By the eHeeme we have of heavenly things. ibid.
5 # By our Spirituall tafle, whether wcereUifh heavenly or
earthly things hefi : as the Word Preached, p.9 g
Eloquence no ornament to the Word preached. p. 99
The Word fyould not be mixed with it. p.ioo
How Learning and Arts are neceffaryto the f reaching
of the Word. p. lot
Minifters Jhouldnot endevourto pleafe the people with
Eloquence. . p. 102
4. By our judgement of heavenly things. p. iej
Spirituall knowledge wrought by thejpirit^ahleto judge of
1. Perfons. p. 104
2. Things. p. ioj
Spirituall reflovationisdifcovered
1 By the Affettions. p. 106
2 By the Speeches. p. 107
3 By the Actions. p. 109
5 . By our brooking the wordofrepmfe. p. 1 1 o
USE.
To exhort Jpiritm/l minded men to grow more and more
4 therein,
IheContents,
therein. p.'m
The leafi fmnes to be Avoided, ibid.
Secret fmnes to be lookedinto. p. 1 1 z
Motives to grow in heavenly mindedneffe^ are
i . Hereby we are able to doe every goodworke. ibid.
2. Hereby Godis honoured. P» l *3
3. Hereby we may prevailervithGodinpraier. p. 114
A few futbf till f raters may doe mitcb good* ibido
OfFoRNlCATIONV
DOCTRINE i.
L L Vnckanneffeis dthingGodmuld have mortified^
and quite deftroyedwtt of the hearts that hee would
dwell in* p. \\6
DOCT, 2.
Fornication is a jinne that mnjl be mortified. p. 1 iS
Thehaynoufndfe of this finne of Fornication ap-
pcarcs,
I. In the fmfulneffeofit .-For,
1. It is contrary to Gods Spirit, p. 1 rp
2. It makes ajlrangenejfe betwixt God andm. ibid
3. It is apunijhment of other finnes. p. 120
4. ItlaieswafletheConfctence, p. 121
5 . It delights the bodie more than any other Jin* ibid,
II. Inthemnifbmentofit : For,
1. Godbiwfelfetakestheptwifhmentofitintohisomt
hand. p. 122
v. God refervesfihhyperfom for *nheavie judgement,
ibid,
III In
TheContentsi
III. In the danger of it. p. 123
I V. in the deceit ftdneffe of it. p. 1 2 5
The deceits of the divell, whereby he enticeth ns to
this finne, are
1. ffopeofrepentance/ibid. With confederations againji
that deceit. p. 1 2 5, 1 2 7
%. Prefent impunitie. p. up
Considerations againji it. p. 1 30
3. Prefent frveetnefee in fehne. p. 13 r
Confederations againji it. p. 132
4. T^ folftwjfttf common opinion andcarnaU reafon*
5. Hope of fecrecie. P«*34
Confederations againji it. p. 1 3 5
USE I.
!To ftv/wf all men to clenfe t hem f elves from thisfelthinejfe,
p. 137
USE II-
Toperfepade oilmen to mortifee theinvoardcorruption^fwell
4s to abfiaine from the outward affion. p. 140
Tryals whether this luft be mortified :
1. An Vniver fall change. P-H 1
2. An hate and kathingto this fenne. p. 142
3 . A confeant keeping our fehes from the atting of this
finne. p. 143
Meanes againft Fornication :
u For fuck as have beene addicted to this finne ± Let them
1. Get an humble heart. p. 144
2. Labour to bring their hearts to loveGod^ two hath
forgiven fo great a fenne. p. 145
.4.2 3.**-,
2.
1 he Contents^
3 . Beware left Satan beguile tbem.
For thofe that ft ill live in ftnne ; Let tbem
1. L&b$xrtoget anajfurance of pardon,
2 . Endevour to have afenfe and feeling of their ftnne.
.{>* 146
3 . Lay bold on the Promifes, and apply them.
4. vfcabjimenceandfafting. P« T 47
5. Refolveagainftit. p*i48
6. Proportion the remedieto the difeafe. p. 149
7. Turnetheir delight to God and heavenly things.
8. Accuftomethemfelves to frequent prayer, p. ijc
OfUNCLEANNES.
DOCT.-L
V' Ncleannejfe is one of thefmnes that are here to be mer~
tified. - P**5.?
The haynoufnefle of the finneof uncleannefle,appcars
1 . Becaufeit makes thefinner herein,* manof death.
2. Becaufc it is a ftnne agamft Nature,
3. Becaufeit is againft ones felfe^ as felfe. murder.
4. Becaufe Godmakcsit apumjhmentof other ftnnes.
p.154
The deceits of Satan to draw men into this finne,are
1. Hope of after-repentance.
What repentance is. p. 1 5 5
2. The deferring of puni foment.
3. The common opinion of this ftnne. p.156
4. The privatevejfe and fecrecie thereof.
5 . Theprefent delight theyfinde in it. p. 1 57
Of
j
The Contents.
Of EvillCoNCv* iscence,
I
DOCTRINE i.
X^Vill Concufifcence is a fitm to be mortified. p.l5P
Reafons there of, are
1. It will bring forth affuall finnes. p.itfo
2 . It defiles a man by hiding finne in his heart, ibid.
3« It morris all good attion.. ibid.
4, It makes Gods Commandements grievous unto us.
p. 161
TfonatttreofeuillConcupfcencewbat* p.162
Tbefinftdneffe ofevill Concupiscence, ibid .
The operation ofevilConcupifcence in tonceiving and bring-
ing forth finne. p. 163
&v?/l Concupifcence^ both Habituall and agnail, to be mor-
tified, p. 167
'All finne is to be abftainedfrom y becaufe God forbids it.
p. I6j
A<ftsto Mortification, are
1- A ferious meditation upon mens courfes. ibij .
2. A fupprefimg and keeping downc of Ufi. p. 168
3. A rectify ingof the judgement, p. 16?
use r.
T&£# free from this finne. ibid.
The wrath of God on the creature tvorkes terror in the con-
science, ibid.
Three fignes of mortifying this finne:
I. A generall reformation in heart And life, p.172
rf*3 2.i4
The Contents^
2. A right judgement $ffinne,and a trite Uath/ng there-
of ibid
3. Afiuallabfiinencejrmfinne. P»*73
I
QUEST.
Whether man after true Mortification may fall into the fame
finne again*. ibid.
ANSW.
He may fall tntothe a£l > but not the love of that fin. ibid
Meanes to the Mortification of this finne, are
1. A labour for an affwanee of pardon for w firms*
2 . Abpnencefirom alloccafwn of finne. p . 1 7 6
3. A delight in grace and holtneffe. P- 178
4 . Fervent and hearty prayer. ibid.
Of inordinate Affection.
DOCT. I.
ALL Immoderate Affections mufibe mortified, p. 1 8 1
What Affections are. p.i8a
rNaturall, p
Three forts of AffeBi9W,<Carna/l, > p. 1 84
iSfiritujl. 3
Affections #&0 inordinate, p. 186
Trials
The Contents.
Tryals of inordinacy of Affe&ions, arc
X. To examine them by the Rule • the Rules are
1. The objett mufi be. good, pa 87
2. The end right.
3 . The meafure right*
4. The order and feafon fitting.
1. To examine themby the effetts^Thecff efts are
1. The difiurbance and hindrance of reafon. pa 88
2. Amndiftofitiotttohti) duties. p.i8p
3 . 7fe frodutfion ofeutll attwns.
4. The drawings from God* p.rpo
What it is to mortifie Reckons ordinate. ibid,
Rcafons why they are to be mortified^are
1 , They are efgreatejl efficacie and command in thefoule.
p.X^I
%i They make tu either good or evilt m
3 ; They make way for Satan to takefojfefiion of the foule. .
p. 192
4. They are thefirfi movers to evilL p. 1 91
USE I.
To exhort us to takepainesin the mortification oftbefeinor*
dinate affections, p«i£4
Meanes to mortifie them, are
X * Knowledge of the dijeafe. p. 1 9 5
Tm tvayer to difcerne inordinate lufis ;
1 . By bringing them to theTouch-Jione. $.196
2. Byconfideringthefiopsofthem.
2* The judgement of others concerning them. p. 197
The
The Contents^
The caufes of inordinate affe&ion D are
i. Mifappnhenfion. p. Ip8
Remedies againft mif-apprehenfion.
i . Togetjirong reafons out of Scripture. p. 199
2. To get a lively fait b. p. 200
3 . Experience oft he naught inejfe of them.
4. Example of others.
2. Weakneffe andimpotency. p. 202
Remedy again f tbat y is to gather Jlrengtb.
3. Lightnejfeof theminde. P-2°3
Remedy , tofnde out the right ob\eB, winch is God.
4. Confufion that rifeth in the heart atfrfi rifingof them.
T L v p ' 2 ° 4
Remedy jtimely prevention. ; p.205
j. Corruption of nature. p. 2otf
Remedy ^ to get a new nature.
6. Wantofftirituallwatchfulneffe.
7. One finnecaufe and root of another. p. 205
Remedy fo pull up the root.
Cod the onely agent of Mortef cation.
USE 2.
Ji? r<?/>W£ us for fwfud affections.
Motives to conquer inordinate affe£ion^
1. They are the root ofdllevill. p.21©
2. T hey wound the foule. p.211
3. They breed foollfl andhurtfulllufls. p.212
4. They kinder the doing of gwda&ions.
5. T hey bring flame and d^fhonour. p.214
tf. rheyblindctheredfonmdtudgemcnt. V* 2l 5
DOCTRINE OF
MORTIFICATION.
Co LOS SI ANS 3.5-
Mortifie therefore your members which are. tifon the earth 5
fornication^ uncleannejfe, inordinate ajfettion^ eviflcon-
cupfcence,andcovetQufnej[ejvhkbis idolatry.
His C^/^containeth di-
vers exhortations unto
heavenly mindedaffe, by
which the Apoftle labors
to diflwade the Cokftms
from corruptible things,
unto things not corrupti-
ble> but cverlafting ; not
earthly, but heavenly 5 in
the which the life of a
Chriftian,and true holinefle ftandeth.
In the firft verfe he beginnes with an exhortation to
feeke heavenly things •JfyouberifenwithCbrift, feeke
B thofe
the DoStrine of ^Mortification.
tbofi things that are above : that is,- if you be rifen with
Chrift,and dead unto the fafhions of men, then there
is an alteration and change in your foules wrought,by
which you are brought to affeft that which is heaven-
ly, and bafcly to efteeme of earthly things : therfore,
'jfjou be nfen; that is,ifthis heavenly life,and difpofi-
tion,and change beipyou, then let the fame appeare
by your heavenly mindedneife 5 that is, by feeking of
heavenly things.
In the lecond verfe he joynes another exhortation
grounded on the firft, to bee wife and to underftand
them; S ety our affeff ions on things dove: that is,let them
be fpecially minded of you, let all your faculties bee
filled with a knowledge of fpirituall things ; and this
is fo joyned with the former,that there can be no lee-
king without knowing- for how can a man feeke that
which he knowethnotrand if thou haft noknowledgc
of heaven and heavenly things,how canft thou de/irc
them^feeing where there is no defire,there is no fee-
king: And therefore if thou wouldeft feeke heavenly
things,as Chrift,and Grace,andSalvation,then know
them firft..
Afterwards in the third verfe he gocth on, and pref-
feththis exhortation with divers arguments 3 firft,
becaufe you are dead r : that is,feeing you are dead unto
earthly things, therefore ftrive not now to be earthly
minded. Secondly,7"^r life is hid with Chnji .- that is y
yo'jr happinefle is not feene with the eye of the body
by looking on thefe earthly things, but your happi-
nefle and joy is by Faith beholding Chrift, therefore
fc t your heart and eye on him where your lift is ; that
ifi>youlookeforaperfectionof glory with Chrift,,
which-
the DoUrine of Mortiftcatkn. $
ivhich you cannot have by minding earthly things :
therefore be heavenly minded.
In the fourth verfe the Apoftle anfwereth unto a de-
mand : for they mightthus objeft, You tell us that
-we fhall have a perfe&ion of glory, and that it is hid
with Chrift,but when fhall we have it $ that is,when
ihall it be made manifeft unto us? Unto this the Apo-
ftle anfwers, When Cbrtft, who is our life,Jhall appeare y
thenjhal wealfo appeare with him inglorie. And hereupon
he groundeth another exhortation in the vorfe I have
readras if he ihould fay,Seeing you expeft fuch a per-
fection of glory to be revealed unto you at Chrifts
fecond comming,then it ftands youupon to fet upon
your corruptions, to kill, and to flay them that feeke
to deprive you of that glory. Mortifie therefore your
earthly members 5 that is, flay every fouleaffe<fcion,in-
ordinate defire of earthly things, rid your hearts of
them by flaying of them; and although it may fcemc
a hard worke,yet fight ftill,or elfe you (hall never at^
taine imto that life you hope for: So that the firft gc-
neall point hence,is this ;
That the height of glory ,which we expect by Chrifi, fhouldDoft* 1 ;
ctufe every mm tomortifiefmne.
This the Apoftle makes the ground of our Morti-
fication 5 If you be rifen with Cbrtjt, feeke the things that
are tthove^mortijk therefore your earthly members-, that is,
except you flay finne,that hath flaine Chrift,you can-
not get life with Chrift : Surely then,Mortification is
flat as men thinkeit, a needlefle worke which matters
not much whether it be fet upo or no,but this is mens
ficknefle 5 for, asamanthatisfickethinkesPhyficke
is noj needfully becaufe hee is not fenfibleof his dif-
B 2 eafe^
^ the btffrfoe of Mortification.
cafe,when as thePhyfician knowes that it is a raattec
of neceffity, and that except hee purge out that Cor-
ruption and humour of thebody, it will grow incura-
ble: even fo, except this corruption of nature be pur-
ged outfit will grow incurable $ that is, we cannot be
faved : therefore we know to mortifie finne is a work
of neceffity, wheieuponftandeth every mans life and
falvation.
The fecond thing which we note, is this :
D ft " That the frame of our hearts ought 'to fait with thofi
*** % Conditions that wee receive by our union with
Chrift.
And this alio the Apoftle makes another ground of
Mortification , if you be rilen with Chrift 5 feeke hea-
venly things, and therefore labour to mortifie your
inordinate afle<3ions,and finful lufts,thatfo the frame
of your hearts, and difpofition thereof, may fuit wirh
heavenly things: as if he fliould fay. You profefle
your felves to be rifen with Chnfi -> that is 5 t hat you are
in a more excellent eftate than you were in by nature,
andyouexpeft aperfc&ionof glory $ then it mufl:
need follow, Thattheframeof your hearts mufl: fuit
with your conditions \ that is, you mutt be fuch as
you profefle your felves to be ; and this cannot bee,
except you mortifie finne, all inordinate aflfc&ions,
all worldly lufts, all immoderate care for earthly
things: think e not to gee grace, falvation., and ex-
ternal 1 life, except firft you flay your corruptions
and lufts ; for Mortification is a turning of the heart
^^i^fromevillto good, from finne to grace c or, kisa
Working a new difpofi'ion ia>hehearr, timing it
t^uite contrary s Or elfe it may bee fayd to bee
the
The DoEtrint of Mmificathn % 5
the flaying of that evill difpofition of nature in
lis.
Now wemuftknow, that howfocver mortifica-
tion is a deadly wound given unto finne, whereby it
is difabled to beare any rule or commanding power
in the heart of a regenerate man, yet we fay, Morti-
fication is not perfect - y that is, it doth not fo flay finne
that we haveno finne at ullia us, or that we ceafe to
fame; for in the moft regenerateand holieft man that
lives, there is ftill the lap of finne in his heart : A tree , ,
may have withered branches by reafon offome dead- ^ m ^ e ° ;
ly wound given unto the root, and yet there may re-
maine fbme iap in the root which will in time bring
forth other branches : fo it is with a regenerate man,
there may a deadly wound begiven unto finne, which
may caufe inordinate affe&ions to wither,and yet not-
withstanding ibmefap of finne may remaine, which
had need ftill to be mortified, left otherwife iz bring
forth other branches. Mortification is not for a day
only^butit muft bea continual! work; when thou haft
flay ne finne to day, thou muft flay it to morrow ; for
finne is ofa tjuiekning nature,it will reviveif it be not
deadly wounded,and there is feed in every fin which
is of afpreading natare,and will fru&ifie muchjther-
f ore when thou haft given a deadly wound unto fome
fecial 1 ! corruption, reft notthere, but theniet upon
thelcfler ; mortifietfee branches of that corruption ;
and fo much the rather, becaufe it will beean eafie
worke to overcome the Common fbuldiers, and to
put thcfli to flight, when the General 1 is flaine.
Wee call Mortification ztHrmngtffkt heart y the Mortification
heart by nature is backward from God* that is, It^ehcTr^
B3 minds.
6 The Doftrine ofM&rtificati(ml
minds andaffe&s nothing but that which is contrary
to God, it is wholly difpofcdto earthly things 5 now
Mortification alters and changes the heart, turning
it from eatthlyto heavenly things; even as a river
rhat is ftopt in its ufuall courfe is now turned another
way $fo Mortification flops the paflage of finne in the
foule, turning the faculties, the ftreame of the foule,
another wayrthe foule was earthly difpofed,the mind
the will, and affections were wholly carried after
earthly things, but now there is anew di/pofition
wrought in the foule, the minde and affections are
wholly fet upon heavenly things ; before he was for
the world how he might fatisfie his luftsL>bnt now his
.heart is for grace, juftification, remifllon of finnes,
,and reconciliation. Herethen, feeing Mortification
is a flaying of finne, and that many doedeceivcthem-
felves in the matter of MortificaciQn d who thinkethat
finne is mortified whenit is not ; andcontrariwifeo-
thers thinke they have notmortrfied finne,thatis,they
have not given a deadly wound unto finne, becaufc
they fiill f eeie rebellious iutts in their hearts ; there-
fore for the better explaining of this point of Morti-
fication,! will propound two Queftionsrthe firft fhall
be for thedifcovering of hypocrites ; and the fecond
, (hall be for the comforting of weake Chriftians.
QttF^ ' The firft Queftibn is, Whether finne may not fecme
to be mortified when it is not mortified, but onely
afleepe g
wh^finnc To this 1 anfwcr,That finnemay feerae "to be mor-
fcemesco be tified when it is fto^and that in theie particulars :
"nor ficd,and R^finne may feeme to be mortified when the oc-
cafioo is removed; As the covetous man may not be
fo
is not.
I
The bo&rine of Mb rtification % y
lo covetous after the world as he was,becauie he hath
not fo good an opportunity, and thereupon he may
grow remifTe , and yet this fiane of Covetoufnefle is
not mortified 5 for let there be occafion, or an oppor-
tunity offered, and you (hall finde this finne as quicke
and as lively in him as ever it was before ; and fo for
D runkennefle, or any other vicein this kinde : when
the oceafion is removed, thefinne may be removed,
and yet not mortified.
Secondly,finne may be mortified feemingly,when z
it is not violent, but quiet ; that is, when an unruly
affe&ion troubles them not,they thinke that now that
finne is mortified^but they are deceived/or it is with
finne, as with a difeafe ; A man that is ficke of a fta- ^i m ^ et
ver,fo long as he is afleepe he feeles no paine,becaufe
fleepe takes away the fenfe of it; but when he is awake
thenprefentlyhee feeles his paineafrefh : Evenfo,
when finne doth awake them out of fleepe, then they
fhall finde it was not mortified,but they only afleepe.
Sampftn, ludg. 1 6. fo long as he was afleepe in his hn 9
thought all was well, and that his ftrength was not
gone y Ipvt -when he awakes out of fleepe, his finne
awakes," and then with much ibrrovv hee findes that
his finne was not mortified, efpecially when hee fell
into his enemies hands.
t Thirdly,finne may fee me to be mortified when it j
is but removed from one finne unto another, . when it
is removed from a lefle to a greater, or from a greater
ro-alefle. As for example, A man may not be fo co-
vetous as he was, and thinke with himfelfe that this
his finne is mortified, when as indeed it is not ijnor-
dfiedj but onely removed unto another 3 for now it
may
$ The Doftrine of'MwtificatUn;
may bchceisgrownc ambitious, and fectes after hoJ
nour,and therefore it ftands not now with his reputa-
tion and credit to bee covetous : hereupon he may
grow bountifull, and nevcrthelefle his finne of covc-
toufneffe be unmodified: Andfo for drunkennefle,
and fuch as defire pleafure, their mindesand delights
may be chaaged,anckhe finne of the f oule be ftot yet
mortified. Sinne is to the foule as difeafes are to $he
body : now we kno w,that difeafes of the body ufual-
ly remove from one place to another, or at the leaft
growfromalefleto a greater: fo it is with finne in
the foule,it will remove from one faculty to another.
Fourthly, finne may feeme to be mortified when the
* confciencc is affrighted with the Judgements of God
cither prefent upon him, or threatned againft him:
now by the power of reflraning grace a man may be
kept from finne ; that is, he may fo bridle his affaftf-
ons,that he may keepe finne from the a&ion, he may
forfake drunkennefle* covetoufnefle, pride, and the
1 ike, and yet his finne be not mortified : for here is the
difference betweene a man that hath his finne mortifi-
ed,and one that hath not $ The firft is alway <<tarefull
that his finne come not to a&ion, hee is carefull and
watchfull over his wayes and heart, as well when the
Judgement is removed, as when he feeles it : but the
other hinders not finne longer than tke hand of God
is upon him s remove that, and then his care is re--
moved.
* Fifthly, finnemayfeemetobe removed and mor-
Simi/i^ t&ed when the Zap and ftrength of finneis dead, that
is,wheh the ftrength of Nature is /pent. As the Lamp
goes out when oyle is either not fupplyed or takea a*
way,
The Dcffirine cf Mortification 9
way, and yet the Lampe is ftill a Lampe, frr let oy le
be fupplicd,and fire put unto ir, and it will burne ; fo
there may be not theadion, and ye: fimc is not mor-
tified in the hearty for he is as well affected to finne as
ever hee was, onely the fap and ftrength of nature is
gone s but if oyle were fupplied, that is,if ftrength of
nature would but returne,finne ™uld be as quick and
vigorous as ever it was.
Sixthly, good Education ; when a man is brought $
up under good parents, or matters, he may be fo kept
under thatfinne may feeme to bee mortified, but let
thofe be once at their o wne ruling,then it wil appeare
that finne is not mortified in them ; that is,, that they
have not loft their fwintfh difpofition, onely they are
kept from fouling of thcmfelves : As a Swine fo long $ m ;fc
as flie is kept in a faire meadow cannot foule her felfe,
but if you give her liberty to goe whither lhelift, (he .
wil prefently be wallowing in the mire;even fo,thefe
arc afhamed to defile themfelvcs whileft they are un-
der good education ; but opportunity being offered^
it will foone appeare finne is no: mortified.
The Ufe of this,briefly,is for Examination unto e- yfc
very one te enter into his owne heart, and examine
himfclfe by thefe rules whether his finnebemoitifi-
ed,or no j and accordingly to judge of himfelfe.
The fecond Queflion is for the comforting of weak 'Qg*A a °.
Chriftians : Seeing there is corruption in the heart,
howfhall I know that the lufts and ftirrings of the
heart proceed from a wounded Corruption^ or clfe is
the Adion of an unmodified luft { Awf.
To this Ianfwer, You fhallknow them by thefe ^nM^
rules; momfici .
C Tirft 3
Ill
to The DoSirlneoj Mortification.
Firft,you (hall know whether the luftin the heart
be mortified, and proceed from a wounded heart or
no, by the ground of it s that is,if it proceed from the
right root,or arifefrom a deepe humiliation wrought
upon the fouk, either by the Law, or by the Judge-
ments of God,\\ hereby the Confcience is awakened
to fee finne in its owge nature ; and then a railing up
of the foule by the apprchenfion of the love of God
in Chrift, and out of a love unto God to beginne to
rnortifie finne:if the heart in this cafe do fight againft
thefpirit, that is, the luft of the heart, itisbecaufeit
hath feceived the deadly wound 5 but if it be not out
of love unte God that thou mortified fmnc, if thy
hearc,in this cafe, have much rebellion in it, whatfo-
ever thou thinkeftof thy felfe, finne is not mortified
in thee : Every thing proceeds from fome Caufe - y if
rhe Caufe be good, the EfFecft muft needs bee good
likewife : as (for inftancc) if the tree bee good, the
fruit muft be good ; but if the tree be evill, the fruit
cannot be good : Let every man therefore examine
himfelfe upon this ground. ,
a* Secondly,you fhall know it by the generality of it :
For Mortificationis generall^and as deaths unto the
members of the body, fo is Mortification unto the
members of finne : nowyou know that the nature of
death is to feize upon all the members of the body,ic
leaves life in none ; fo, wheie true Mortificationis, it
leaves life in no finne ; that is, it takes away the
commanding power of finne: For what is the life of
finne,but the power of finne < take away this power 3
and you takeaway this life.Thorefore itis notfuffici-
ent to rnortifie one fio>but you muft morufie all fins 5 .
to.
the DoSriaeofMertifeationi \\
to which purpofe the holy Apoftie here bids them
Mortfaiwhcn he had exhorted them unto the general
of mortification,then he fubjoynes divers particulars,
as, Fornication, UncleanneiTe > of which hereafter,
(Goda(filling)you (hall heare. Hence then you learne
itwillnotbeiufficientfor you to leave your cove-
toufnefle,butyou mull: leave your pride, yourvaine-
glory : So alio when thou haft flaine finne in thy un-
derstanding, thoumuftmoriifieitia thy will and af-
fections ; fl \y finne firft in thy foule, and then flay it
in the parts of thy bodie ; and fo examine yourf elves
whether you finde this worke of Mortification to be
generall.
Thirdly,you (hall know whether your luft be mor-
tified by this; Looke if there be an equality betweene
the life of grace,and the death of corruption ; thatis,
if you find grace in meafure anfwerableunto the mea-
fure of corruption which is mortified in thee, it is a
fignethy finne is mortified^ for as there is a dying un-
to finne,fo there will be a quickening unto feoliadTe;
feeing the new man will beginne to revive, when
the old man begins to dye - y Grace will grow ftrong,
when Corruption grovyes wcakes and Therefore the
Apoftle faith, Gmv in Grace, iindm the knowledge of out
Lwdlefm Chrifi^ 2 Pet. 3 . 1 8 . As if he Ihould fay, you
fliall find by this whether thecorruptionof nature be
flaineinyou,ifyou/^//i/?, (as in the former verfe)
w liich you cannot do unleflegrace grow,except there
be a proportion betwixt the life of grace ? and the
death of corruption : Therefore examine your felves
by this, whether you doe finde that you are quick-
ned in grace, to pray, or heare, which is aa excel-
C 2 lent
14 The DoBrinc o] Mortification.
lent figne that finne is mortified.
Fourthly, you dial 1 know whether your lufts are
mortified by the continuance of them : For if finne
be mortified, and have received her deadly wound,
it will bee but for the prcfent, it will not continue •
it may well rage and -trouble thee for athne, but it
is onelynowand theoby fitSjWhereasanunmortified
Simile 9 Juftevcrrageth. It is with finne in this cafe, as it is
with a man that hath received his deadly wound
from his enemy, hee will not prefentlyflye away,
but will rather runne more violently upon him thar
hath- wounded him ; yet let him bee never fo vio-
lent, inthe middle of the action heefinkesdowncj
whenheethinkesto doe the moft harme, thenheeis
the mod unable, becaufe he hath received his dead-
ly wound/ whereby hee hath loft the ftrength and
power of nature which otherwife might have pre-
vailed : fo it will bee with finne, and with a morti-
fied lufty it may rage in the heart, and feeme to beare
fway and rule over thee as lord, but the power and
ftrength of finne is mortified, and finkes downe,wan-
ting ability to prevailed and why i becaufe it hath re-
ceived its deadly wound : Indeed the moft honei't*
man, and the moft fan&ified that is, may have luft in
his heartland this luft may many times for the prefent
be violent ; yet though ir rage, it cannot rule $ it may •
ftrivc, but it cannot prevaile : therefore you may try
your fel ves by this, whether the corruptions and ftir-
angsof your hearts proceed from a mortified luft,
or no.
' Now feeing Mortification is fo hard a worke, and
;;et a worke that of necelfity muft be done : Men aI-<
fo
Yhe Boftrine of Mortification^ if
o be fo hardly drawne to mortifie their lufts, which
hey account as a part of themielves, not to be parted
withalljforNature her fclfc hath implanted this pi in-
ciplcin them,Everyman ought to love himfelfe,what
then Should move any man to mortifie his lufts^there- Five Motives
fore for the better perfwading of men unto this work f ? Morrific *r
we will lay downe fbme motives to move every man
to mortifie his corruptions.
The firft Motive to move all men to mortifie i
finne, is, Becaufe there is no pleafure in finne : Sinne CMotivel ■
cannot content the foule^ for this is the nature of
finne, the further a m:m goes on in finne, the fur-
ther he goes on in forrow/or in every degree of finne
there is a degree of forrow : As on the contrary,
unto every degree of Grace, there is a degree of
Joy ; I fay, the more thou getteft of grace and ho-
linefle,of Faith and Regeneration, the more peace
of Confcience aud fpirituall Joy thou getteft; for
Grace as naturally produceth Joy, as finne for-
row. Now if men did but confidcr this, that is,
if they had any fpirituall understanding to know
that degrees of finne did bring degrees of for-
row, they would not.fo runneunto finne as they
doe.
■ But they will objeft unto mee, You are deceived, \
for there is pleafure in finne: wee have found plea- °*' e "i -
furein finne, and what will you per fwade us againft
our knowledge jf Have wee not reafbn todiftinguii]i
betwixt things which wee know -are of a contra-
ry nature? Will you perfwade men that honie is
not fweet, who have tafted of it * If you Should
kring a thoufend arguments, they will not prevaile:
C 2 even
<*4 The DoStrine of Mortificdtionl
even fo we have felt fweetneffe in finne, therefore we
lAnfwi caancHj be perfwaded to the contrary.
To this I anfwer, That the pleafure that is m finne-,
(if there bee any pleafure) is no true folid pleafure,
but aficke pleafure • fuch a pleafure as a man that is
Smite* ficke of a Feaver hath, a pleafure to drinke $ not be-
caufe he hath a love to drinke exceflively, but becau/c
it is pleafing to his difeale : even f o, when men finde
pleafure in finne, it is not becaufe it is true pleafure,
bat becaufe it fuits with their difeafe- that is, with
their finne. Now that this is no true pleafure, ap-
peares,becaufe that which gives true content unto the
foule is Grace,which ever is accompanied with Faith
in Chrift; and this works that peace inthe foule which
pdjfeth allunderjiandwg,PhiL^.j. whereas finfiemakes
not peace but warre in the foule 5 and where there is'
vvarre in the foule, that is, where the faculties of the
fouleareinacombuttionamongft themfelves,- there
canbenoplealure. A man that isficke of a dropfie
may have pleafareto drinke, but his pleafure depends
upon hisdifeafe 5 if the difeafe were removed, the
pleafure would ceafe.
t The fecond Motive, is, Becaufe when men goe about
:dMvi* tofatisfie their luHsjtheygoe about an endleffeworke: Now
men in outward things would not fet themfelves a-
bout a work if they did but know beforethat it would
bcendlcife 5 that is, that they could never finifli it ;
for every one loves to goe about things of a finite na-
ture,which may be accomplifhed : even fo,if men did
but know the nature of finne, they would not give
themfelves to fatisfie their lufts, becaufe they goe a-
boutaworkethatisendleffe : for the nature of finne
is
Tbs Doftr'me of Mortification, I §
is like the Hor/eleech which theWife-manfpeakcs
of, Prov.^o. 15. that the more it is given, the morek
craves,butis never fatisfied;fo,the more you feeke to
fatisfie finne, the more it defires; like the fire, the
raore you caft into it, the more it burnes : but if you
will quench it,then detraft from it s fo,if thou vvoul-
deft have finne todye,then detract from thy pleafure,
from thy covetoufnefle, from thy pride. A man that
is ficke of a Feavcr,if you would not increafe his heat
then keepe him from cold drinke, and other things
that arecontrary to it ; but if you doe fatisfie the dif-
cafe in thefc things, you doe increafe it : fo, if you
would not goe about an endlefle worke, give your
lufts a peremptory deniall,pleaie not finne; for if you
doe, you will difpleafe God : let this therefore move
men to mortifie their lufts.
The third motive to moveall men to mortinefin,is, V
becaufe of the great danger it brings a man untojx. makes oW *
a man Iyable unto all the Judgements of God, it
takes Godsfpeciall prote&ion from a man, it fils the
heart full of ilavifh feare; it is like a quagmire which Simik. .
may feemetobe firmeandfolid, but being once ink,
the more you ftrive to get out,the greater danger you
arc in : Like a bird that is taken with a gin, the more
fhee feekes to efcape,the f after fliee isholden by it $
fo it is with fiane,it carryeth a faire /he w,it will pre-
tend much good, . but take heed of falling into it, for
if you be once in it,it will be a hard matter to efcape.
TheUnderftanding is thePorter of the foule,fo long
asthereisfpiritualllifeinthefoule, the reft of the
faculties doepartake of it, and fothe whole isprcfer-
ved j .now finne blinds the underfeeding, and when
the-
Zjttetivs.
How finne
couzcr.s.
I
.lPct.i*.'4<
1 6 The Doftrine of Mortification.
the understanding is mif-informed, it mif-informes
chc will znd affections j that is 3 it breeds a diforder in
theibule: and when once there is a diforder in the
foule, and among the faculties, then the meanes of
grace becomes unprofitable : To this effeft the Apo-
ftle faith, They became blindein their underftandwg-
and then they fell unto noy fome lufts, giving them-
felves unto a cuftomary finning, they became -blindc
in their under/landings 5 that is, it put out their eyes,
it made them blinde as beetles $ and when a man is
blinde,he will runne upon any danger,becaufe he fees
it not : even fo, when finne hath put out the eye of the
minde, the fbule is in marvellous great danger of
falling irrecoverably : therefore let this move men to
mortifie finne.
The-founh Motive to move all men to mortifie
finne, is, T&ecaukfinne mil deceive men : Now there is
no man that would willingly be couzencd,every man
would be plainly dealt withall 5 thereforeif men did
but know this, that if they gave way vnto their lufts,
they would befoole them, furely men would not bee
fo eafily led away by them. But men will not beleeve
this, they cannot conceive how there fhould be fuch
deceit in finne,fceing they are of fo neere a conjuncti-
on^ to be a part of themfelves : and therefore I will
fliew you how finne doth couzen them, and that in
thefe particulars :
Firft, it makes amanafoole, by blinding the un-
derftanding ; and when he is thus blinded, hee is led
away to the committing of every finne : and therfore
it is f lid, 1 Pet. 1. 14. Not f aliening yonr felves accor-
ding to the former lufls in your ignorance 3 that is 5 before
you
the DoftrkYofMonifcMion* lj
you were inlightned, your lufts had made you fooJcs
by taking away your under/landings, and putting out
-the eie of your minds,but now Eifhion not your felvs,
fuffer not iin to blind you againe, feeing you now fee
Secondly,it doth couzen you by making largepro- 2,*
mifes : if thou wilt be a wanton perfbn, it will pro-
raife thee much pleafure 5 if ambitious,much honour^
if covetous, much riches : nay, if thou wilt be fecure,
carelefle,and remifle for fpirituall things^s grace,and
juftification,and remiffionof fins,it will make thee as
large a proffer as the devil fomtime made untoChrifi:
jl^tf.4.4. All the fe things will t give thee, if thou wilt fall ^,4,4.
downeandworfcif we-So^it i^iay behe wil promiftthee
falvation and life everlafting,but he will deceive thee,
for it is none of his to beftow; if hee give thee any
thing,it fhall be that which he promifed not, and that
_ is, in the end 5 horror of confeience and deftrudion.
Thirdly 5 by promifing to depart whenfbever thou 3?
wilt have it:Oh,faith finne,but givemeentertainment
for this once,be but a littlecovetous, a little proud or
ambitious,&I wil depart whenfoever thou wilt have
me : But give way unto Cm in this cafe,and thou (hale
find it will deceive thee ; for finne hardens the heart,
duls the fcnfes 3 and makes dead the confeience/o that
nowit will not be an eafie matter to difpofleffe finnc
when it hath taken poffeflion of the foulc. It .is not
goodtoletatheefeenter inro the houfeupon /uch
conditions,thereforetheApoftlcfaith^//^.3.2^. < r^Heb.5,i^
heed left any of yon be hardned through the deceit fuhe(fe of
finne ; thatis 5 <inne will promife you this and that^but
beleeve it not 5 it will deceive you.
Fourthhyn the end when we thin} e it ihould be our
D friend^
Ulfttivtl
R£SS,6j?,'
LMrtivi
Rom ,£,!£•
lo The DtGtrine of Mortify atiw.
friend,-itwillbeour greateft enemy: forinftead of
life,it will give us death; it will wimeflfeagainftus,
that weare worthy of death, becaufe we have negie-
&ed the meanes of grace, neglected to hcarc, to pray,
and to conferre^and what was the caufeof this reraif-
nefle but finne, and yet it accufeth us of what kfelfc
was the caufe. Now what greater enemy can a man
polfibly.have than he that fhall provoke hint to a wic-
ked fa<ft,and then after accufe him for it \ therefore lee
this move men tomortifie their lufts*
The fifth Motive to move all men to hate finne,
is, Becaufe it makes us Rebels againfl God > and who
would beeaRebell, andTraytouragainftGod and
Ghrift, who was the caufe of his being f TheApo-
ftle faith, Being fervants ttntofime, rve become fervants
of unrigheoufnejfe 7 Rom.6. 19. that is, if we fuffer finne
to reigne in us, then we become fervants of unrighte-
oufnefle, rebells unto God,and enemies unto Chrift,
who love righteoufneffe : now he that is a friend unta
God, loves that which God loves, and hates that
which God hates;but he that is not,loves the contra-
ry/or unrighteoufneflciscontrary toGod,and he that
loves ir, is a rebell againft God : Every luft hath the
feed of rebellion in ir,and as it increafeth,fo rebellioa
incrcafcth: therefore let this raovementomortifie
finne.
The fixth Motive to move men to mortifie finne,
is, Becaufe finne mil make us (laves to Sato*: The A°
poftle faith,That to wh&mfoever you yedd your [elves fer~
vantsto obey ,hisferv Arts youaret<w>k0tnyouobey y R0m.6*
16. that is, if you doe not mortifie your lufls, you
Will be flaves to your lufts, they will beare rule over
the DoSiifmofMonifcMion. 1 1
you^ and miferable will be your captivity undcrfuch
a treacherous lord as firuie is : therefore if you would
have Chrift to beyourLord and Mafter,ifyou would
be free from the flavery of Satan,then fill a flaying of
your lufts, otherwife you cannot be thefervants of
God:let this move men alfb to mortifie finne.
Nowtoraake fomeufeof ittoourfelvesrThefirft y/ei)
confe&aryor ufe ftandsthus ; Seeing the Apoftle
&ith, If you be rifen with Chrift, then mortifie ywr earthly
members ,therfore Mortification is a figne wherby you
may try your felves whether you belong untoGod or
no*ifyou be rifenwithChrift,thatis,if thelife of grace
be in you,it will not be idle,but it wil be imployed in
the flaying of finne. Now if Mortification be not in
you, you can then claime nointcrcft in Chrift, or in
his promifes; for hee that findes not Mortification
wrought in him,he hath neither Intereft unto Chrift,
nor to any thing that appertaines unto Chriffcand fee-
ing this k (by let us be taught by it, that every one
ihould enter into examination of his owne heart,to
find out the truth of this graceof Mortification,efpe«
cially before he comeunto the Sacrament ; for if we ,
iinde not Mortification wrought in us, we have no
right to partake of the outward fignes.
The fecond Ufe or Confe&ary, is,That feeing the Vfi *«
Apoftle [d\xh>MMijie 5 hereby afcribingfome power
unto the Coloftms to mortifie their Corruptions; as if
bee fhould fay. You prof effe your felves to bee rifen
with Chrift, then let that life which you have recci-
ved,flay your corruptions. Hence wenote,that there
was and is in every regenerate man,a ccrtaine free wil
g todoegood. Nowwhcnwefpeake of free will, I
D 2 doe
%o Tht Doftme of Mortification.
doe not meanc chat Free- will which is in controverfic
nowadayes, as though there were fueh a thing inhe-
rent in us-, but this which I fpeake of,is that freedomc
of will that is wrought in us after Regeneration 5 that
is, when a nun is once begotten againe>there is a new
life and power put into him, whereby hee i* able to
doe more than he could pofliblydoe by nature : and
x Ti».i.'^. therefore the ApolUe faith unto Timothy, Stint uf tht
grace that if inthee, 2 Tim. 1 . 6. that is, thou haft given
thee the gift of inftru&ion, the life of grace is in thee,
therefore ftirrc it up, fetit onworke, ufe the power of
grace to doe good : which fhewes that there is a cer-
taine power in the regenerate man to doe good : for
although by nature we are dead,yet grace puts life in-
$imifc to us ; As it is with fire, if there be but afparke, by
blowing, in time it will come to a flame 5 fo where
there is but a fpark of the fire of grace in the heart,the
fpirit doth fo accompany it that in time it is quickned
up unto every Chriftian duty.
0k8.u g ut y 0u w iU fyy unto me, Wherein is the regene-
rate man able to doe more than another tnan,or more
. than he could doe t •
r Atmf. u ^° I anfwer, that the regenerate man is able
to doe more than hee could doe, inthefe two parti-
culars:
Firft, he is able to performe any duty 5 or any thing
The power of ^ oc * commands,according to the proportionof grace
a regeue;«e that he hath received $ butjf the duty or thing exceed
***• the grace that he hath received, then he is to pray for
an extraordinary helpe of the fpirit : but he could not
doe this before, neither is it in the $) wer of an unre-
geiierate man to doe it«.
Second-
? ThsDoftrineof Mortification* *g
Sccondly,he is able to refift any temptation or fmnc,
if it be not greater,or above the meafure of grace that
he hath received > if it be a temptation of diftruft,or
impatiency,or preemption, if it exceed not the mea-
fure of grace that he hath received, he is able to put
It to flight 5 but if it doe exceed, then hee is to pray
for an extraordinary helpe of the fpirit : now the un-
regencrate man hath no power to refift finne or temp-
tation in this cafe.
Butyou will fay againe,that there is no fuch power ohuUa*
in the regenerate man,for the Apoftle faith,GW. 5. 1 7.
Theflejhluftetkagainfttheftirit. andthe fpirit againfl the Gal-M7.
fifb ; andthefe are contrary one to the other Jo that you can-
not doethe things that you would.
To this I anfwer 5 It is true, that in the moft fanfli- . r ,
fied m&* that is,there is corruption $ and this corrup- t/tn J w%2a
tion will fight again ft the fpirit, and may^bmetimes
hinder good 5 but it is then when it exceeds t^ie mea-
fure of grace hee hath received ; neither is i\ alway
prevailing in this kinde, for when it exceeds jnor the
gracc,the fpirit overcomes it : neither doth itdlwayes
continue j it may be in the heart, but it cannot reigne
in the heart 5 it may be in the heart, as a theefe in a
honfe,not to have refidence and a dwelling place, but
•for a night and bee gone $ ib this- lu ft in the heart
of a regenerate man dwels not there ^ that is, it doth
not alwayes hinder hfm from good, but for a time,
and then departs : butit is not thus with an unregene-
rateman, finnetakespefleffionand keepes pofleffion
of his heart, #
The third confedtary or ufe ftands thus^feeing the A- Vfi &
poftlefaith,wtf/^that is,do not only abftain fro the
D % out-
i 4 The DoUrine of Msrtijuttlon.
outward a&ions of finne, but from the thought of the
heartsforMortificationisaflayiqgofthecvilldifpo-
fition of the heart, afwell as the flaying of the anions
of the body ; Mortification is firft inward, ahd then
it is not c- outward : Hence we gather t\ lis point, That it is not
S^Jfi'n^'fficieat for a man to abftayne from the anions
in ihc aaion, of finne,but he muft abftaynefrom finnc in his heart,
buc " ® uft bc if he would prove his Mortification to be true.- z Pet.
Kuhefacarc. 2 ^ the Ap ft!efaith,thattheir^fF^/W/^/4.
Mterj: Nowluftisnotinthecye, but in the heart;
but by this he fhewes, that it is the fulnefle of finne to
the heart, that iils thceyes 5 therefore looke unto the
heartjfor the anions are but the branches,but therooc
is in the heart 5 that is,whatfoever evill a&ion is in the
hand,it hath its firft breeding in the heart ; if there-
fore you would remove the effe<5i, you muft firft re-
move the caufe: now the caufe, if it bring forth an e-
vill effect, is the greater evill 5 as the caufe of good is
greater than the effeCt it produceth : even fo the finne
of the heart, becaufeitisthccaufeofeuilla<5iions,is
greater than the evil that it prsduceth.Then think not
with yourfelves 3 thatif you abftain from the outward
grofle aftionsof finne, that finne is mortified in you j
but goe firft unto the Caufe and fee whether that e-
vill difpofition of the heart be mortified, whether
there be wrought in you ane^v difpofition to good,
, , and a withering of all inordinate affe&ions.
Butyou will fay unto me, Our Saviour faith, that
Every mmjball hejndgedby bis mfkes : andthe Apo- (
ftle faith, that Every man jhall receive dccvrdmgto the
nwkes done in the bodie : by which it appeanes, that a
man fhall not be judged by the thoughts of his heart,
but by his a&ions* To
* Tb$ DoBrlnc of Mortifietfkn. 15
To this I anfwer ; It is true, that, men (hall bee e/*/^fc
judged by their workes,becaufea&ions declare either
chat good that is in the hearr,or the evill that is in the
heartj fo that he will jifdgerhe heart firft as the caufe,
and then thea&ions as the e£fe&s.ifcw.8. 27.1^ faid,
He that fearcheth the hearty knoweth the mindofthejpirit?
fo it is as true^that he knowes theminde of the flefh ;
that is,the actions of the unregenerate parr. N ow as
the fap is greater in the root than in the branches, fo
the greater finne is in the heart, and therefore it fhall
receive greater punifhment.Therefore if the rootbe
not purged, notwithstanding thou abftainefrom the
outward anions, thou haft not as yet mortified finne^
.. becaufe thy heart is impure $ and feeing God will
judge us by our hearts, if we have any care of our fal-
vation, Jet us labour to cut off the buds of finne that
fpring from the heart. 1
The fourth Confe<3ary,or Ufe,ftandsthus 5 fee- '"**
ingthe Apoftleexhortsthe Colofsiansio mortifie their
lufts,who had fet upon this worke already 5 hence we
note this point, That no man is io holy or fan&ified, No man 0> "
but he had need ftill to be exhorted to Mortification: hol v b J" .
Forhowfoever it be true,that in the regenerate finne fc^ta**"^
hath received a deadly wound, yctitis not fo killed
but there i$ ftill fap in the roor,from whence fprings
many branches; and therefore had need of continuall
Mortification,becaufe the flefh wil ftil tuft againft the
ipirit^and although there is fuch corruption in them,
yet are they not under the power ofit,neither doth it
beare rule in them : let them therefore that have not
fet upon this worke of Mortification,now beginne to
mortifie their luft 3 and let all thole chat have alrea^
dy
i 4 the DoStrine of Mortificdthn.
dy bejunne, continue in this worke. Thus much for
Mc«ne$how But youwill fay unto raee, How fhall wee attainc
ttonSon tIlis workc of Mortification * and therefore here will
' IlaydBwnefomemeanes how a man may come to
this worke of Mortification'.
Thefirft meanes is to endevourto get a willing
Means to get heart to have your finnes mortified; that is, a holy
a willing hart diHike^nd a holy loathing of them , with a defire of
the contrary grace: If men did but fee what an excel-
lent eftate regeneration is, it would breed in them a
holy defire of Mortification ; therefore our Saviour
faith,when hisDifciplescame to him and complained
of the weakenefie of their Faith, Matth. 1 7. If ye have
Fatth as agraincof Muftard-feed, yee Jball fay um$ thti
nwuntaiM^Remwe^anditfhdl bee removed. Byfetting
forth the excellency ofFaith,he takes painsto worke
: in them a defire of it ; even fo, if a man once can get
a defire but to have his finne mortified, hewillpre-
fcntly have it ^ for Chrift hath promifed fr, Mat. 5.9.
Blcjfedaretheythat hunger andthirjl after rigbtemfneffe,
for tbey fhall befxt is fed ; that is, they wkich hunger in
generall for any part of rightcoulneffe, they ftiall be
filled: therefore if we can come but to hunger, efpe-
cially for Mortification, which is the principall part
of righteoufneffe; I fay,if we can but come unto God
intruthwitha willing heart, and defire it, we fhall be
fure to have it : for befides his promile, we have him
inviting ofus to this worke yMat. 11 .2S. Comeuntomc
all youthat are weary and heavy Idden, andlwilleafeytu :
Now what will hee eafethem of, the guilts no.-
(though it bee not excluded) but principally of the
com-
The DoUrine of MortificAtkn. 2K
commanding power of finne •> that he may not onely
be free from the guilt of finne, but from the power
of finne,that he may have his finne mortified and fub-
dued. Now what elfe is the reafon that men have not
their finnes mortified, and that t here* is fuch a com-
plaint of unmodified lufts and afFediorts,but becaufe
they come not with a willing heart : their hearts are
unftable, they are willing and unwilling ; willing to
leave finne, that they may be freed from theguilt^un-
willing to leave the pleafure they have in finne.- there-
fore., faith one, I prayed often to have my finnes for-
given,and mortified, and yet I feared the Lord would Au l H t*
heare my prayers : fo it is with many in this cafe/hey
pray for Mortification, butitisbutverball, it comes
not from the heart ; that is, from a willing minde :
therefore if thou wouldelt have thy finne mortified,
labour to get a willing heart.
The fecond meanes,if you would have your finnes 2
mortified, is this. You muft takepaincs ; Mortificati- Meanes,T©
on is painfull and laborious,and yet pleafant withall; ab^"™* r
it willnotbedonebyidleneffe, aflothfull man will
never morr fie finne, for indeed it is a worke that de-
fires labour: every thing that is of great worth, if it
maybe attayncd by indufhy,deferves labour , that is,
the excellency of it challcngcth it of men : even fb,
the excellency & precioufneffe of this work of Mor-
tification,becaufe it is a thing of much worth,deferves
labour at our hands : Theknowledge of everyArt re- ^- m ^ %
quireth labour and induftry,and the greater myfterie
that is infolded in the Sriet)ce,the grearcr labour it re-
quireth .-even fo,Mortification requireth much paines,
for it difcovereth unto us a great my ftery^the my ftcrv
E of
*
%6 The Dofirine of Mortification.
of finne, and the bafenefle of our nature,and alfo the
excellencies that are in Chrift, both of Juftification
and remiffion of finnes. And this neceflarily flowes
from the former 5 for ifthere be a willing minde in a
man to mortifie finne, thai certainly he will take any
paines that he may attaine unto it,as the Apoftle faith
1 Cor. 9.26. I runne not in vmne^ts ontthat beats tbeayrc:
that is, I take paines, but it is not in vainc 5 1 take no
more paines then I muft necds/or if I did take lefle,
Icould not come unto that I am at. The lefle labour
that any man takes in the Mortification of finne, the
more will finne increafe ; and the more it increafeth,
the more worke it maketh a man have to mortifie it :
therefore it (tends men upon to take paines with their
corruptions in time, that fo they may prevent grea-
ter labour: and this meets with the erroursof cer-
tainemen.
fibors of men Firft,thofe that thinke that all finnes have the like
feadoM ° KI " P ro P ortion of labour in mortifying ; they thinke that
j * a man may take no more paines for the mortifying of
one finnc, than another ; butthefe men are deceived,
foral finnes are not alike in a man,butfome are more,
fome are lefle violentjand accordingly, Mortification
Simik. muft be anfwerable unto the finne. It is with Mortifi-
cation in this cafe,as it is with phyfickein difeafes-all
difeafes require not theiame phyficke, for fome di£
eafes mufrbe purged with bitter pils,others not with
the like fliarpnefle: againe,fome phy ficke is for weak-
ning, others for reftoring the ftrength : even fo there
are Tome finnes, like that devil 1 which our Saviour
fpeakesof, that cannot be cafiout but by fasting and"
frayer; that is ? they cannot be mortified without much ■
the DoSirinc of Mortification. 27
palnes ; for if it be a heart- finne, that is,a finne that is
deere unto thee, a beloved bofome finne, (as all men
are marvellous fubjeft to love fome finne above ano-
ther,) there muft be, for the Mortification of this, a
greater labour taken then for a lefle corruption : thefe
are called in Scripture,the rtgkeye,md theright hand^
and as men are very loth to part with thefe members
of thebody, even fo are they loth to part with their
beloved finnes which are deere unto them*
The fecond error,is of chofe that thinke if they have-
once mortified their fins,it \s fufficient, they need not
care for any more,they have now done with this work.
But thefe men are deceived, for they muft know that
the workeof Mortification is acontinuall worke, be-
caufe the heart is not fomortified,but there is ftill fin-
full corruption in it; Co that if there be not a continu-
al workc of Mortification, it will prove filthy. The
heart of man is liketheballaftof a (hip that leakes, Smite'* .
though thou pump never fo faft,yet ftill there is work:
even fo, the heart is a fountaine of all manner of un-
cleannefle, there is much wickedneflein it^ therefore
we had need pray for a fountaine of fpirituall light ;
that is, of fan<fhfication,that we may not be drowned
in our corruption:Or,it is like a brazen Candlefticke, ^. . \
which although it be made marvellous cleane, yet it mt e
will prefently foyle,and gather filth ; fo it is with the .
heart of man, if this worke of Mortification doe not
continue, it will foyle and grow filthy.
Now in this worke of Mortification, the Papifts The ftujtieflc
feeme to take great pains for the mortifying of finnc; * ai " ne °f thc .
and indeed they might feeme to us to be the only men^f* in Ai *
thattakepaines for this grace, if wee did not meet
E z with
2 8 The Do Urine of ^Mortification.
with that Claufe, Col, 2.23. wherethe Apoftle faitb^
that this atfii&ing of the body is but formall,iw//-w*r-
jh/p > they prefcribe for the difcaic a quite contrary
medicine ^for as the dif eafe is inward,fo the medicine
mud be inward : Now Mortification is a turning of
the heart, a change of the heart, a labour of the hearr,
but whipping and beating of the bodyis but as it were
the applying of the plaifter ltfelfe ; for an outward
plaifter cannot poffibly cure an inward difcafe 5 that
is, a difeafe of the foule; but if the difeafe be inward,
then the cure mart bee wrought inwardly by the
Spirit. Notwithstanding, Iconfefle there are out-
ward meanes to be uied, which may much further the
worke of Mortification,butyct we muft take heed of
Tbe outward deceit that may be in them, that wee doe not afcribe
mcancs which t he worke unto them ^ for if we doe, they will be-
[ifictcToa ° r " comc ^ares unto us; and therefore to prevent all dan-
ger ofdeceitfrom thee, I will here fit them downe.
Fiift-.modera- The firft outward meanes, is, A moderate ufe ofiw-
^^^Mtbings^ &**> when men ufe lawfull things in a
lawfull manner j as a moderation in dyet, in clothes,
in recreations, and pleafures, a moderate life of a
lawfull calling, and many more which may bee
meanes to further this worke : but yet wee muft
Exreffein ta ^ c heed of excefle in thefe lawfull things 5 that
kwfui things, is, wee muft take heed that wee doe not goe to
ngerous. t fa t utmoftof them ; for if wee doe, it isathou-
fandto one wee fhall exceed. As for example, Ic
is lawfull foramantoeate, andtodrinke, and to
ufe the . Creatures of God for his nourifhment 3
and it is lawfull for a man to cloath his body,
and ufe recreations fo farre forth as they may
iervc
The Dofirine of Mo rtification^ 2 9
ierve for the good of his body ; bat if hee ufc thefe
inordinately, that is, if he care ro furfet, and drinke -
to bee drunken, and ufe his pleafure to fatisfie
hislufts by neglecting his place and calling, they
are fo farre from being meancs of Mortification,
that they become utter enemies unto the worke :
therefore if you would have this outward meanes an
helpe toMortificatiotyhat is,if you would have them *
to bridle nature,then lookethat you ufe lawful things
moderately.
The fecond outward meanes are Vtnvesand Promt fes 7 Thefecond \
andthefein tftemfelves fimply are good, and may ° u c ^ a /vowe$
bee a good meanes to Mortification, for they are and prorates
as an Obligation to bmdea man from the doing
of fuch or f iich a thing 7 for fo the proper fignifica-
tion of a Vow is, tobindeaman, as it were, to his
good behavioural way es provided^that ft be of indif- ^Xil Whc "
fcrent things 5 that is, of things that be lawful!, clfe
Vowes binde not a man to the doing of that which is
evill : now if it be made in things lawful!, and to this
end, for the brideling of our evill difpofition of na-
ture, that we will not doe thisorthatthing, or i£ **— *
wee finde our nature more flibjeS to fall, and more
inclined unto one finne than another, or more ad-
duced unto fomepleafure than another, to make a
Vow in this cafe, it may bee a meanes to bridle our
aflfeftion in this thing.Bnthere wemuft takeheed,that
we make them not ofabfoluteneceffity, by afcribing aTcm^d of"
any divine power to them whereby they are able to and mads..
efFc&it, but to efteeme them things of indifference,
which may either be made or not made, or $lfc they
become a fnare unto us:Again,ifthoumakeft avow in
E. 3 this
%o The DoSirine of Mortification.
this cafe, that thou wilt not doe fuch a thing,or fuch
a thing, if it be for matter of good to thy foule,make
confeience of it, take heed thou breake not thy vow
with God in this cafe - y for as this tyes thee in a dou-
ble bond, fo the breach of it becomes a double (inne ;
3 • Againe, take heed that thy vow be not perpetuall,for
then it will be fo farre from being a meanes of thy
good,thatit will be a fnare untoevill ; for when men
make perpetuall vowes,at laft they become a burden,
and men love not to beare burdens ; Therefore, if
you make a vow,make it but for a time ; that is,make
it fo that you may renew it often, either weekly, or
monethly, or according as you fee neceffity require ;
ib that when time is expired, you may cither renew
them, or let them ceafe. Now if you obferve this in
the making of your vowes, it may be another meanes
unto this worke, otherwife it will be a fnare.
The thirdout- The ^^ outwar d meanes,is, The aruoydmg of alloc
ward meanes, cafionto finne: Whenamanavoydseither thecompa-
^°>' din K oc -nyof fuch men as formerly were a meanest© pro-
onio m, . YO k c hj mto {Jnn^ or the doing of fuch adions as
may provoke luft or finne in this kinde,or places that
are infedious this way; this will be a meanes to mor-
tification. And this we find was that command which
God layd upon every Nazarite, Ntmb. 6.4. they muft
not onely abftaine from ftrong drinke, but alfo they
muft caft out the huskes of the grapes, left they be an
oecafion of thebreach of their vow : So in Exod. 1 2 .
1 5 .the children of Ifrael were not onely commanded
to abftayne from the eating of unleavened bread, but
it muft be put out of their houfes, left the having of
it in their houfes fhould bee an oecafion to make
them
Th$ Voftrlneof Mortifieation. % I
them to breake the Commandement: Thus wee fee
thattheavoydingof theoccafion of finne, will be a
meanes to keepe us from finne,
But fome will fay, 1 am ftrong enough, I need not OUt8*>
have fuch a care to avoyd the occafions of finne : iris
truest is for Babes^and fuch as are weake Chriftians,
to abftaine from fuch and fuch occafions ? but as for
me that have beene aProfeffor along time, and have
fiich a ftrength and meafure of faith,! need not much
to (land upon thefe termes.
To this I anfwer,that this is mens weaknefle thus to ^^ ,
objw<ft,for this want of feare arifeth from the want of
fpirituall ftrength $ for this is the nature of fpirituall
ftrength in a man when he feares finneandthe occafi-
ons of finne, the more he feares in this cafe,theftron-
ger he is ; and the lefle he feares, the weaker he is •
theleffe fpiritual ftrength he hath,whatfbevcr be may
fecme to have : therefore,doeft thou find want of fpi-
rituall feare in thee,then thou mayft juftly feare thine
eftate ; for ifthou haft true grace in thee, it will be fo
farre from making of thee carelefle,thatit will make
a double hedge and ditch about thy foule. Againe 3
know that all the ftrength thou boafts of, is but ha-
bituall grace, and what is habituall grace but a crea-
ture j and in relying upou itfho* makeftflejh thine amc;
that is, thou putteft more truftand confidence in a
creature,thanitiGod, which is a horrible finne, and
flat Idolatryitherefore you fee this is mens weaknefle
thus toobjed.. Ttefcurch
The fourth outward meanes is, Fajling and Pray er, outward
though abufed by the Papifts,yet very neceflaiy,and ^ n "^
a goodoutwardmeanes to Mortification, being ufed prafcr"
lawful*
j i The Detirine of Mtrtification.
lawfully: for what is Fafting but a curbing of the
flefh,and a pulling of it downe,a brideling of Nature,
and a kmde of mortifying of the body ? and what is
Prayer, but a praying or begging of grace,orfor the
prefervation of grace,and power againft corruptions?
Thefe t wothings are very commendable, and much
ufed in the Primitive Church 5 for the Apoftle Garb,
Let Fafitng and Prayer be made for alltbe Churches which
ifit had not beene neceflary,he would not have com-
mended it unto the Church. And I fee no reafon why
it fhould be (o muchnegle&ed amongft us, efpecially
at this time, in regard of the affiidlion of the Church
abroad, whole neceiTity requireth it 5 and alfo being
a thing fo acceptable toGod,and commendable in the
Church,I would it were in greater favour and requefl
amongft us.
The third meanes, if you would have yourfinnes
Me*nfs,The roortified, is. To labour to get the afftftance of the
afliftaiice of Spirit ; for this rru-ft of neccility folio w,or elfe the 0-
ebefpipr. ther two will nothing availc us • for what will-it a-
vaile us though we have a willing heart to part with
finne,and what though we take paines itathe mortify-
ing ofour lufts, if the Spirit doc not accompany us,
all is nothing worth* therefore if thou wouldeft have
this worke effeftually done, thoumuft get the Spirit.
But this may feeme a flrange thing, a thing of im-
ObitCu poflibility to get the Spirit ; for you will fay, How is
it in our power to get the Spirit < How can we caufe
the Spirit to come from heaven into our hcarts,fceing
our Saviour faith, lohn 3. 8. that the wmdhlomth where
k lufteth ; that is, the Spirit worketh where it lifteth:
now if the Spirit bee the agent and worker of every
grace.
The DoSirine of 'Mortification. 3 3
grace, then how is it in our power to get him 1
To this I anfwer, ho wfoever I grant that the Spi- ^foer.
rit is the agent and worker of every grace, yet I fay,
there may be fuch meanes ufed by us, whereby wee
may obtaine the Spirit ; and therefore -the Apoftle
faith, Kom.%. 13. lfyotihve after the flejh yovjhill dye,
b\tt if you mom fit the deeds of the flejh ym jhall live :
which muft be done by the Spirit 5 for the Apoftle
makes us the Agents, and the Spirit the Inftrument ;
whereby he fhewesus thus much, That it is poilible
notonelyto get the Spirit, but alfo have th£ workc
of the Spirit afcribed unto us.
Now as there is a meanes to get the Spirit,fo alfo How the Sp»«
there is a meanes to hinder the Spirit j fo that theSpi- r » ™y *> e
rit may be wonorloft,eitherby the doing or the not WOBor 0i -
doing of thefe three things t
Firft, if thou wouldeft have the Spirit, then thou I#
muft know the Spirit 5 that is, iotoknowhimasto
give him the glory oftheworke of every grace : for
how fhall we give the Spirit the glory of every grace
if we know not the Spirit 1 And therefore our Savi-
our makes the want of the knowledge of the Spirit
the reafon that men doe not receivethe Spirit : Iok
1 4 . 17 . / rv HI fend unto you the Comforter^ whom the world
cannot receive^ beemfe they know him not : that is , the
world knoweth not the precioufnefle of the. Spirit,
therefore they lightly efteeme of him; but you know
him,and theexcellency of him, therefore you highly
efteeme of him : The firft meanes then to have the
Spirit, is, Labour to know the Spirit, that you may
give him the glory of every grace,
Secondly,ifthoH wouldeft havethe Spirit^ then 2 ;
F take
j"4' 1 Tb* boffirine of Mortification.
take heed that thou neither refift the Spirit,nor grieve
nor quench it.
How the Spi- Firft, take heed thou refift not the Spirit ; now a
xjtii nfiflcd. man is (aid to refift the Spirit, whenagainft the light
of nature and grace he refiftcth the truth^that is,when
by arguments,and rcafons,and ocular demonftrations
laid before him, whereby he is convift of the truth of
thcm,yet knowing that theyare truth,hc wil notwith-
standing fetdowne his refolution that hee willnot
doe it ; this is to refill: the Spirit : Of this refitting of
Aft* 6. io 4 & the Spirit we read in Ac7s 6. 1 o.compared with Act. 7
* J l ' 51. it is faid of 'Stephen, that they were notable to refift the
Wi [dome ,and the Spirit hy which hefyake * that is, hee o-
verthrew them, by argument- and reaion, and they
were convinced in their confeiences of the truth : and
yet for all this it is fayd, Atfs 7. 5 1 . Tee have alwayes
refified the Spirit \ as your fathers have done y fo doeyee ;
that is, ho wibever ye were convid in your con/cicn-
ces of the truth of this D o&rine which I deliver, yet
you have fet downe your refolution that you wil not
obey. Now this is a grievous finnc, forfinncs againfl:
Godand Chrift (hall be forgiven,they are capable of
pardon,but the refifting of the Spirit, that is, finning
againft the light of the Spirit, is defperate and dan-
gerous,
awibe Spi- Secondly,what is meant by grieving of the Spi-
rit** gneved. ^ • ]<j ovv a mm i s fayd to grieve the Spirit when he
commits any thing that makes the Spirit to loath the
foule y and therefore the Apoftle faith. Grieve not the
^/Wf ,.^^4.30. that isy by foule fpeeches and rot-
ten communication ; for the Apoftle in the former
rfc had exhorted them ftom naughty fpeeches, Let
The ^DoUrine of Morufkatm. * *
(/aith hcc) w evill Communication proceed out of your
moutbes-ytixd then prefently adjoynes,W 'grieve not the
Spirit : for if you give your felvcs to corrupt Com-
munication and rotten fpeeches, you will grieve the
Spirit, it will be a meanes of the Spirits departure :
the Spirit is a deaneSpirit,and he loves a cleane habi-
tation, a heart that hath purged it fclfeof thefe cor-
ruptions. Therefore when you heare a man that hath
rotten fpeeches in his morfth,fay,that man grieves the
Spiritsfor there is nothing fo odious and contrary to
men,as thefe are to the Spirit 5 and therefore if you
would keepe the Spirit, then let your words be gra-
cious^ wdredrvithfalt ^thatis, with thegraceof the
Spirit proceeding from a fan<ftified heart: and as fpee-
ches, foallevilla<5iions, in like mariner, grieve the
heart.
Thirdly, what is meant by qvenching of the Spi- How thc $ .
rite' A man is fay d to quench the Spirit,when there is a ric is qutn- ?:
carelcfheflc in the ufing of the meanes of grace wher- chcd -
by the Spirit is encreafed s that is, when men grew * '
carCleffeand remifle in the duties of Religion, either
in hearing, reading, praying, or meditating. Againe, t
when a man doth not eherifli every good motion of
the Spirit in his heart, either to pray, or to heare,&c.
but lets them lye without pradice, this is a quenching
of the Spirit : therefore the Apoftle faith, iThef. 5.
19. Quench not the Spirit 5 thatis, by a negleft of the
meanes.
Thirdly,if you would get the Spirit, you m^ft>rft
prayer 5 for prayer is a fpeciall meanes to get the *
Spiritjand it is the ftfrte means that Chrift ufed when
hee would have the holy Ghoft for hk : Difciples,hee
F 2 prayed
$6 Tht DottrinVofMorttfrtiloti.
prayed for him,as you may {ccy&£. 14.14. Iwillpray
the Father, and hee will fend the Comforter unto yon ;
that is, the holy Ghoft ; for hee can comfort indeed,
and hee is the true Comforter 5 and indeed there
15 no true Comfort but what the Spirit brings into
the heart. Now that the Spirit may bee obtayned
by prayer^ is proved Luk. 1 1 . 1 3 . where our Saviour
UtotiH** makes it play lie byway of opposition to earthly pa-
rents; i 7 ^ (faith he) tf your earthlie parents can give
good things unto their children^ then how much more will
pur heavenly Father give the holy Ghoft untothemthat
' #ske him : Therefore if thou wouldeft draw the holy
Ghoft into thy heart, then pray for him ; prayer is a
prevailing thing with God,it is reftlefle, and pleafing
unt© God,it will have nodeniall ; and tothispurpofe
faith God to Mofes^ Wherefore deft thou trouble me? that
is, wherefore art thou fo reftleffe with mee that thou
wilt have no deniall till I grant thee thy defire? Co
thenif you will prevaile with [ God by prayer, you
may obtaine the Spirit.
The fourth meanes,ifyou would have your finnes
M«nc1,To mortified, is. To walke in the Spirit; that is, you
waikcinths muftdoe the a&ions of the new man ; and there-
s ? irh * fore the Apoftle faith, Galat. 5.1$. Walke in the
Spirit. Now here by the Spirit is not meant the holy
Ghoft, but the regenerate part of man; thatis, the
new man, whofe anions are the duties of holinefte,
as Prayer, hearing the Word, receiving the Sacra-
ments, workes of Charity, either to the Church
ingenerall, or to any particular member of it 5 and
there muik not onely bee abare performlhg of them,
for fo an hypocrite may doc, but there muft bee
ade-
Thi DoStrhecf Mortifieatm. 37
a delight in them s that is, itmuftrejoycethefbule
when any opportunity is offered whereby any ho-
ly duty may bee performed. But on the contra-
ry, when wee grow remiife in prayer, or in any
other duty , the devill takes an occafion by this
to force us to fome /inne 5 hereupon wee prefent-
\y yeeld, becaufe wee want ftrength of grace,
which by thenegleft of that duty wee are weake
in. Wee know fome phyficke is for reftoring, as $- %m n s \
well as for weakening, thereby to preferve the *"
ftrengthof the body ; now this walking in the acti-
ons of the new man, is to preferve the ftrength of
thefoule, it preferves fpirituall life in a man, it
enables him to fight againft Corruption, and
lufts; for what is that which weakens thefoule,
but the anions of the old man * Therefore if you
would mortifie your lufts, you muft walke in the
Spirit.
The fifth meanes, if you would mortifie your ^
lufts, is this, You muft get Faith : fo faith the A- Meanes,Fa»h
poftle, Attsxt.g. Faith ptmfeth the heart 5 thatis, Aft * iy '*
k flayeth the corruption of the heart, it mortifies
everyinordinatedefireof the heart, k purgethout
the filthinefle of our nature, it makes it a new heart
in quality 5 that is, it makes it fit to receive grace,
and who would not have a heart thus fitted to
good ? Againe, It isfaid, Efbef. 3. 17. that Chrifi
may dwell in yeur hearts by Faith : as if hee fhould fay, p c '^ lr *
Faith will purge the heart \ for where Faith rs,Chrif t
is,and Chrift will, not dwell in a rotten heart, that
is impure., and not in fGme meafure falsified by the
Spirit.
F * But
Obt&.u
Artvpf. i
The order of
Faith in the
regenerate,
Obiett.lt
HowChrift
dwek in the
hearc.
Simile*
$ 8 The VoStrine of Mortification]
But yon will fay, there are divers kindes of Faith,'
Wbat Faith is this then that thus purifitth the heart?
By Faith in this place is meant a Iuftify ing Faith ;
Faith that applyeth Chrift and his righteoulheflein
particular unto a mans felfe for his j unification, and
hereupon he is ray fed up to holinefle,and enablcd,out
of love unto Chrift,to mortifie finne.
Now the order of this grace in a regenerate man,
is wonderful! . for firft,the Spirit, which is the holy
Ghoft, comes and enlightens the mind,then it works
Rith,and then Faith drawesdowne Chrift,and when
once Chrift comes,he takes poffeffion of it, never re-
fting till he hath rid the heart of the e vill difpofition
of nature with a loathing of it 5 then the regenerate
man hereupon out. of love unto Chrift,and hatred un-
to finne, begins to mortifie his corruptions.
But you will fay^ How can the Spirit of Chrift,
which is the holy Ghoft,dweli in the heart,feeing he
is in heaven?
To this I anfwer,that the Spirit dwels in the heart
as the Sunne in a houfe 5 now we know that the pro-
per place of the Sunne is in the Firmament, yet wee
fay the Sunne is in the houfe, not that wee mcane
that the body of the Sunne is there, but thebeames
of the Sunne are there in the houfe : fo wee fay,that
the proper place of the holy Ghoft is in heaven ; and
when wc fay hee is in the heart of a regenerate man,
we doe not meanc cflentially, but by a divine power
and nature y that is, by fending his Spirit into the
heart, not onelyto worke grace in the heart, but to
dwell therein. Now when the Spirit hath taken pof-
feflion of the heart, it drawes and expels away all the
dark-
TheBottrine of Mortification^ 39
darkenefle of the minde, and makes it to lookeand to
fee Chrift in a more excellent manner than bcfore 3 af-
furinghimofperfe&Juftification, and rerniffion of
hisfinnes.
And here the error of many Is met withall, in the Error about
matter of Mortification ; they will have Mortificati- ™Xtea\ IOn
on firft wrought, and then they will lay hold upon
Chrift for rerniffion of finnes. Oh,foy they,if I could
but finde this finne, or that finne mortified, ehen I
would lay hold upon Chrift, then I would beleevc;
for alas, how can I looke for remiffion of finnes,how
dare I lay hold, or how can I lay hold upon Chrift,
when I finde that my corruptions havefuch hold on
raee $ But thefe are deceived, for this is contrary to
the worke of the Spirit: forfirft, FaithafTureth of
pardon, aad then followes Mortification • that is,
whenamanisoacealfuredof pardon of finne, then
hee be ginnes to mortifie, and to flay his corruption;
for Mortification is a fruit of Faith: and therefore the
Apoftle faith, Pbil.3. 10. That I miy feeletbe power of
bisdeMb,aftd the vertue of bis refurreftion : Now what is
meant by this but the two parts of repentance,Morti-
fication and Vivification i The Apoftle beleeved be-
fore, and now he would have his faith appeare in the
grace of Mortification, that he might fenfibly feele it*-
And therefore, if you would have your finnes mor-
tified, you muft by Faith draw Chrift in:o your
hearts.
Thefixthmeanes, if you would faave your Cymes : * .
mortified,is, to get fpirituall Joy. But this may feeme rf^X©//'*
a ftrange thing to mortifie corruption by ^ a man or a
woman would rather rhinke that this were ameanes
40 The DoSirine of Mortification.
to cncreafe finnc ; but it is not fo^for fpirituall Joy is a
fpeciall meanes to mortifie fin,if we doe but confider
the nature of Mortification; for as I (aid before, what
is Mortification but a turning of the heart,a working
in it a new difpofition t Now wee know when the
heart is not regenerate it is full of f orrow, and joy in
this eftate increafeth finne : But when the heart is tur-
ned from finne to grace, that is, heavenly difpofed,
thereisapleafantobje&reprefented unto the eye of
the foule, as Chrift Juftification, Remiffion of finnes,
and Reconciliation : and hence arifeth a fpiritual Joy
inthefoule, which re joy cing is a Mortification of
finne ; for when a man or woman fees fuch excel-
lencies in Chrilt, (as before) he fo rejoyceth in them,
that he loatheth whatfoever is contrary to them . As
Smihl \ a man that hath gotten a faire Inheritance which for-
merly was content with afmall Cottage.but now the
right that he hath to the other, makes himdefpife
that : fo it is with a regenerate man, this fpirituall Joy
^ ,,., makes him bafely to efteeme of finne,and his naturall
eftate : and therefore faith the Apoftle, i Cor.i 5.31.
Iprotejlthatbytherejoycinglhave inCbriJl Iefus^ I dye
daily .- that is, that fpirituall 3 oy which hee had in
Chrift,of Juftification and Remiffion of fins,and that
fight of glory which he faw by Faith, mortified {innc
in him, made him bafely to efteeme of his corrupti-
ons; Weefee, by example, a man that is wrought
upon by theLaw,or the Judgements of God,may for
a time leave fome finne,and rejoyce in good, as Herod
heard ' hhn ^/^;and yet this his joy dt>th not mortifie
finne, bccaufeit is not wrought by the Spirit upon an
apprehenfionofthelove of God;thatis P itdothnot
proceed
'the DoEirine of Mortification . 41
proceed from the right root ; for fpirituall j oy that
mortifies fin,arifeth froman afluarance of remiffion of
fins; but this arifeth from fome other finilter refpefr,
or elfeforfeare ofhell.Now that fpirituall joy mor-
tifies finne,the Wife- man proves, Prov.i. 1 o. compa-,
red with the 1 6. verfc, When Wifdome entrtth into thy
heartland Knowledge ispleafant to thy foule^&c.itjhal keep
thee from thefirange woman. When Wtfdome entreth into
thy heart ; thatis, when the Spirit enlightens thy mind *
to fee, grace and knowledge is pleafant unto thee 5
when thou doeft re Joyce in the knowledge of Chrift,
and graces of the Spirit, then it fhall keepe thee from .
the Grange woman ; that is, from inordinate affedi-
ons, which otherwise would bring thee to deftru&i-
on. Thus you fee that fpiritvall joy is an excellent
meanes to Mortification.
The feventh meanes,if you would have your finnes 7
mortified, is, Humbleneffeofminde: this is. an excel. Meanes, Ha.
lent meanes to Mortification ; for when the heart is mnt>; '
proud,it will not yeeld ; that is, it is unfit for grace ;
for there is nothing fo contrary unto the nature of the
Spirit, as a proud heart; and therefore the Apoftle
faith, 1 Pet. 5 .5 . Godrejifteth theproudjbuthe gives grace
to the humble. He refifieth the froud^ that is, heedoth
ftandinoppofitionagainfthimasone moft contrary
unto him; he rejedieth his prayers and his a&ions,be~
raufe they proceed from a proud heart : but hee gives
grace unto the humble ; that is, the humbie heart is fit
to receive grace, therefore he fhall have every grace Humbiene£c
neceflary to falvation, as Faith,Repentance, Mortifi- ^"^
cation, Peace of Confcience,and Remiffion of finnes; W
Now this huHibleneffe of mind is abafe efteeming of
G a mans
4* The Do&rine o? %Mortification.
a mansfclfe in an acknowledgement of his unworthi-
neUe to receive any grace with an high eftceme of
Godslove^whichindeedmayfeemetobecontrayto
fpirituall joy,but it is not fo:for the more humble any
man or woman is, the more fpirituall joy they have :
it is increafed by humility, it is decrcafed by prides
the humble heart is alwayes the joyfulleft heart ; for
the more grace the more humblenefle, and the more
*» humility the more fpirituall joy, for where thereis a
want of grace there muft needs be a want of fpirituall
joy. Now deje&ibn and huimlitie are of a contrary
nature* amanmaybeecaftdowne, and yet not bee
humble $ humbleneffe of mind is more inward than
outward, but the other may be outward but net in-
ward ; therfore if you would have your finnes morti-
fied, get an humble heart : for it is faid, /yi/w.34. l #•
The Lord is nigh unto them that are of a broken heart : a
brokenheartis an humble heart : and, Ezek.16.26.
' '* * l ' A new heartland anew Jpir it rvili Fgiveyott : that is, when
I have throughly humbled you,andclenfed you from
your rebellioufnefle againft me, then I will doe this
and this for you: well then, labour for humblenefle
of mind,if y ou would have your fins mortified. Thus
much of the word Mortzfie.
We now come to a third point, and that is, what
are thofe things that are to be mortified? and thefe
the Apoftle calls in generall/^/y members : Hence
we note,
jy % That all earthly members are to be rmrtified.
For the better explaining of this point, wee will
firft fpeakeof the generall,and then of the particulars:
butfirftof all, becaufe the words are hard, we will
fliew
The IZcUrine of Mortification. 4 j
/hew y ov by way of explanation, firft, what is meant
by members 3 andfecondly, what is meant by earthly
members.
For the fir ft ^ What is meant by Member -s?By mem. x
bersis meant finne,or any foule affection of the heart, whati* here
when the heart is fet upon a wrong objedl; or elfe up- Incai ? t b ?
onagoodobjed, yet exceeding either in the man- racnD crs?
ner or the meafure, makes it a finne : as firft, when a
mans heart is fet upon a bafe objfed, as the Satisfying
of his eyes according tothe luft of his heart, or fee
upon his pleafure inordinately to the fatisfying of his
lufts-, now thefe are bafe objeds. Againe, there are
other objects which in themf elves arc good and may
beeufed, as care of the world, and the things of the
w6rld: a man may lawfully care for the things of this
life that hatha charge, or a man may ufe his pleafure
for rccreation,or may feeke after his profit, thereby to
provide for his family ^ but if the care for the world,
and the things of this world,exeeed eitherinthe man-
ner or the meafure, thatis,if they be gotten unlawful-
ly, andif the heart luft after them, if they breed a dif-
ordcr in the foule, and a neg led of grace, then they
become finne.
Now they are called members for thefe reafons : Why called
The firft reafon is,becaufe thefe bafe affedions. fill »c»b«s.
up the heart ; that is, they make the heart fit for all Re4 f* l '
manner of finne, even as the members of the body
make the body fit for adion : now we know that the
body is not perfed, if the members bee not perfed ;
fo when the heart is not filled with thefe members,it
may be fit for finne but not for every finne, but this
filling of it makes it fit for all finne $ and therfore the
G 2 Apo-
44 Ik* DoRrineof 'Mortification.
Apofllc faith , 2 Pet. i . 3 . According to his divine power be
2-Pct. in hatbgivenus all things - y that is, by divine nature wee
all cometo the knowledge of the Faith : now that
which is contrary to the Spirit, and the knowledge of
him, ismadcupby'thefebafeaficdions,cvenasthe
body is mad.: up and complete by its members*
R**Ji 2 ' Secondly, they are called members becaufe thefe
bafe affedions doe the adions of the unregenerate
pan,cveaasthe menfbers of the body doe the adions
of the body 5 for they receiue into the heart all man-
ner of finne,and thence thejrfendbafc affedions into
all the reft of the faculties.
Keaf t 3 , ' Thirdly, they are called members, be&iufe they are
weapon? oftMrigkewfneffcfox fo thcApoftle cals them
even as the anions of the new man are called the wea-
pons ofrighteoitfnejje 5 that is,thc care for the adions of
the new man.Now we knowthat it is the property of
one member to fight for the good of another 5 as we
fee, one member will fuffer it felfe to be cut off, and
feperatcd from the body for the good of thereft^ and
fo it is in like manna* with thefc/orali will joyne to-
gether for themortifying of fin one in another.Oathe
other fide, thefc weapons of unrighteoufneffe, they
fightfor one another againft grace,they are careful to
performetheadionsofthe old man,ancko fulfill eve-
ry loft of the flefh.
_ ' Fourthly,they are called members, Ixcaufe they are
as deare unto the heart,as any member is unto the bo-
dy, and therforcin Scripture they are called the right
band, and the right eye, Mat. 5. 49. that is, they areas
dearc,and f tick as clofe unto the heartland wil as hard-
ly be feperated from it,as the neareft & deareft mem-
bsr
mir
dcd.
Th$Vo8rineof Mortification. 45
ber of the body : thus much of the word member.
Secpndly 3 what is ment by earthly member s-i^y e^irtfc 2 ;
ly members is merit al earthlyaffeftions^as immodefflfe w «at is men*
cares, inordinate lufts; or it is a depraved diipofition ^nbcil
of thefoulc,wherby it is drawn from heavenly things
to earthly ; that is 3 it is drawne from a high valuing
of heavenly things to a bafe efteem of them,and from
a bale cfteeming of earthly things,untoa-high efteem
of thcm^this is earthly mindedndle. But for the bet-
ter explaining ofthis point j firft, we will fhew what
itis to bee earthly minded : fecondly,wfeat it is to bee
heavenly minded.
For the firft,what it is to be earthly minded:It is to what it is to
mind earthly things 3 or heavenly things in an earthly bo earthly
manner ; that is,when the fouleis depraved fo of fpi-
ritu all life thatit looks upon grace and fal vation with
a carnal! eye, when it is rsprefentcd unto ittbecaufe it
is but naturalist is not enlightncd by the Spirit; now
til a manbeenlightned by thcSpirit 5 he cannot fee fpi. -
ritirall things in a fpirituall m inner. Howfoever, I
grant that by the light of nature, a man being endued
with areafonabIefoule,therby may cometo diCcemc
of fpirituall things,yet fo as but by a common illumi-
nation of the Spirit,as we call it ; not as they are,but
oncly aahe conceives of ihem by his natural! reafon :
For firft, by nature a man may conceive of fpirituall
things, but not fpiritually ; for nature cangoe no fur-
ther than nature : now what is competible andagrec-
able to nature he hath a taft of, he fees things fo farre
as they arefutable unto his nature $ but nature can
looke no further^for this is the property of nature, it
go?s all by the outward fenCe and appetite 5 and no
G 3 man
4 6 The DoSirine of Mbrtifieation.
man can apply fpintual things by the fenfes,butearth«
lyihings,
Secondly ,by the affe&ions a man may conceive of
ipirituall things, for the affe&ions are the pfoper feat
of Jove, and a man being endued with love, may be
afteftetlwith heavenly things, fo farre as they are
fweet unto nature; and hence may arifefeareof lofing
them, nor becaufe they are heavenly things, butbe-
caufe they are fweet unto his nature. Befides, the af-
fc^ions may reftraine him, and turne him from eftee-
ming of things bafe,toan efteeming of things that are
more excellent, and yet be but earthly minded; for
it is not the affe&ion to good that proves a man to be
good, but it is the rice of the affediion that is the
ground from whence they Ipring ,namely,from a hare
enlightned by the fpirit : Herod may affed lohn y and
. Iohns docirine, but this is not bred by the /pint, but a
carnallaffe&ion.
3 ; Thirdly 3 by the under/landing, or mind, a man may
How a man come toconceive of ipirituall and heavenly thiftgs •
k^owT^w ^^ srn ^ ema y be -enlightened with the knowledge
Juhin^and ofthem, and yet be but earthly minded : As for cx-
yctnocbcrc ample:
n?w ' C j Firft,he may fee a vertue in heavenly things above
all thtngs In the world, he may conceive of them by
looking into them, fo that a vertue and power may
appeare in them excelling every vertue in any thing
elie , and yet not renewed.
1 Secondly, if hee be of a more noble fpirit he may
doe good, either for Church or Common- wealth -,
bee may be very liberall and bountifull unto any
th.it flull fceke unto him in this kinde, and hereupon
may
The Doftrine of Mortification % 47
may grow remifle after the things of this world, and
fo be not all fo violently carried away after covetouf-
nefle^and yet not be removed.
Thirdly, hee may come to fee holinefle in the chil-
dren of God, and thereupon be wonderfully affe&ed 3 %
with it, infomuch that he may wifh himfelfe the like :
nay more,he may wonder at their holinefle, and be a-
ftonifhed with an admiration thereof,as one overcome
of ir,and yet not be renewed .
Fourthly ,he may come to lee into the attributes of *
God, both the communicative Attributes which are
communicated to the Creatures, asjuftlce, Mercie,
RightcoufheflqPatience.and the like "j and alfcthofe
that are not communicable, but effcntially proper to
God, as Omnipotencie,Omniprefence 5 and the like ;
and hereupon he may acknowledge God to be f uch
an one as thefe declare of,or elfeas he hath made him-
felfe knowne inhis Wordras we fee inNebucbadnez,ar^ Dan 4,34;
D^.4.34. and yet be not renewed.
Fifthly, he may fcele the fweetnefle of the promi- *
fes,ofremiflionoffinnes,juftification, and reconcilia-
tien,and rejoyce in them, as Herod heard Iohn gladly,
Mark. 6.20. that is, he was glad to heare lobn preach Margie,
repentance and remiffion of finnes, hee felt fweetnefle
in this , fo hee was content to heare that it was not
lawfull for him to have his brothers wife,but he was
not content to obey : in like manner, any man or wo-
man may finde fweetnefle in the promifes,and yet noc-
fee renewed.
Sixthly, hee may beleeve the refurre&ion to life, f
and hereupon rejoyce after ir, becaufe hee beleeves
there is a reward laid up for the righteous withChrift
and
48 The Do&rfae of Mortification.
and may defire to be made partaker of ic with them,
^nd yet not be renewed: For If youlooke into this
man, none of all thefe have the firft feat in his heart,
but they arc, as it were, in a fecond roome or clofet" :
forearthly things have the firfl: and principall feat in
his heart,but thefe come in after,as handmaids or fer-
vants nnto the other, and therefore have no fpirituall
tart to him.
The order of ■ To make this plaine, let us confider the order of
the faculties the faculties of the foule : the minde is the principall
of the fouJc. f^i^ 2nd this rules the will and affe&ions : now
the minde being earthly difpofed, the will and affe&i-
ons can goe no further than the minde guides them :
every faculty hath an appetite, and the foule of a man
hath an undcrftanding which governes -> nowlooke
what the minde of a man loVes or hates, that the will
wils,or wils not ; for the will is but the appetite that
fellowes the under/landing. Againe, every facultyin
man hath a fenfe,and by that it is drawne to affe& that
which it chufeth, for the defire follovves thefenfe ;
and as it is with one faculty fo it is with all the other
of the faculties ; for thefaculties fuitallafter the fen-
-fes,andaflie& that wlpich the mind affe&s : and thus
the will and affections hanging upon the minde, it is
unpoffible that the wil of a man fhould will and affect
any other thing than that which the minde is affiled
with.
q - But here fomeQueftions may be moved: the firft
^ eJi * * Queftion is this s But is there fuch light in the under-
ftanding as you fay, then it feeme that a naturall man
may by the light of nature come unto true know-
ledge t
To
the Doftrine of Mortification. 49
To this I anfwer, that a naturall man may comefor j n „r t ;
fubitanc^as farreasafpirituallman,buL not in a right How a natu-
manner ; ciig Apoftle faith, Rom, 8.5. J hey that areof " ll man . ™ a ?
the fleil. f doe favour the things of the flefn: ar;.d,i Cor.2.14. aStWagJu" 1
Thenat> rail tmnperceiveth not the things of the Spirit:
where theApoftlefaith,hedoth not know them at all,
for he wants afandified knowledge of* them 5 hee
knowes them, but not by that knowledge which is
wrought by theSpirit alwaies accompanied with fan-
dification ; he knowes them for fubftance, but not in
the right manner, as to be a rule to his life. A carnal!
man may fpeake of fpirituall chings,but not religiouf-
ly - 7 that is j with an inward feeling of that in his heart
which he fpeakes of ; fo alfo a carnall man may have
light, but it is butadarkelight^ hee may have light
intheunderftading,butitis not tranfeendent unto the
reft of thefaculties to transforme and enlighten them,
and therfore though he haveiight,yet ftill he remains
in darknefle.
The fecond thing to bee confidered is this, What what it i* e*
it is to be heavenly minded : A man is faid to be hea- j^ 3 ™* 11 *
venly minded when there is a new life put into him,
whereby he is able both to fee and to fpeake of fpiri-
tuall matters in a more excellent manner than ever he
was : An$l therefore the Apoitle fakh^/^/4.23. WEpkcf-4«i3* ,
he renewed in thejpirtt of your mtndes j that is 5 get a new
kinde of life and light in your foule; for when Chrift
enters into the heart of any man or woman, hee puts
another kinde of life into them than that which hee
had by nature ; the Spirit workes grace in the heart,
and grace makes a light in the foule$ it makes another
kind of light than before $ for before there was but a
Jri naturall
50 The DoEinne of Mortification.
naturall light,a fight of Chrift and falvation,but with
anaturalleye; but now there is a fpirituall light in
his foule whereby heisableto fee Chrift in another
manner, and therefore it is called the light of the mind,
the boring of the cares ^ and the opening of the eyes ; that is,
there is a change & alteration wrought in him where,
by he can perceive.fpirituall things^his eares are ope-
ned to hearethe myftcriesof falvation,witha minde
renewed to yecld obedience unto them, making them
the rule of his life 5 and his eyes are opened to fee
the excellencies thar are in Chrift, as remiflion of
finnes, juftification, and reconciliation in a more ex-
cellent manner then before ; hee is, as it were, in a
new w r orld, where he fees all things in another man-
ner then before. Now I doe not fay, that hee fees
new things, but old things in a new manner ; hee faw
Juftification, Remiflion of times, and Reconciliation
before, butnow hee fees thefc and Chrift in a more
excellent manner s there is^ as it were, a new win-
dow opened unto him whereby hcefees Chrift m a
more plaine and excellent manner, and hereupon he
is affuredinthe way of Confirmation .of the remifli-
on of finnes: heehadageneralltruft in Chrift be-
fore, and he faw aglimpfe of hira^ but now hee en-
joyes the full fight of him ; that is, fuch a fight as
. .£, brings true comfort unto the foule. As a man that
travels into a farre Countrey fees at laft thofe things
which before he faw in a Map ; heefaw them before,
but in adarke manner > but now he hath a more exa#
and diftinft knowledge of them : even Co it is with a
regenerate man, hee faw Chrift and the privileges
shot are in Chrift before, but darkly, as it were in a
Map,
The DoSlrme of Mortification. 5 r
Map, onely by a common Illumination, but now hec
fees them by the fpcaall Illumination of the Spirit
through grace : And therefore the Apoftle faith, 1 c©r,*.*«
iCor.2.9. The eye bath not feene, nor the ear e hear d^nei- ©F enC(i *
ther hath it entrtdinto the heart of man to conceive ofthofe
things that God hath prepared fir them that love him :
Ho wfoever this place of Sctipture bee generally ex-
pounded and underftood of the Joy es of heaven, yet,
in my opinion, it is much miftaken > for by this place
is meant thofefpirituallobje&s that are fhowneunto
a man when the Spirit begins firft to enlighten him ;
the eye hath notfeene - y chat is, which it hath not feene
in a right manner ; he never faw them in fucha man-
ner as now they arc fliown unto him,henow fees hea-
venly things in another manner, he fees ] uftification
in another manner then before, hte fees remiffion of
finnes in another manner then before: folikewife he
fees finne in another hew then before; for now he fees
uemiflion of finnes follow them as a medicine to hcale
them: Againe,he fees Jufhficarion and Remiffion of
finnes in another hew, he lees them in an higher man-
ner then before, hefeesthemnowasfutable to him-
felfe, and necelliry to fal vation , before he law them
as good, but now he fees them as moft excellent. As
it is with a man that is well, fo it is with aman that is &"*?**
not regenerated : now tell a man that is well, of Bal-
fome and Cordials, what reftoratives they are, and
what good they will doe to the body, yet hec will
nor lif ten unto them becaufeheis wel and needs them
not -, but tell them unto a man that is ficke and difea-
fed,he wil give a diliqenceare unto them becauft they
3i? Citable for his difhie: fo it is with afpirfcixail
H z mant
5X The Defame of Mortification]
man before he be regeneratc,he Mens not,he regards
not fplrituall things ; when hee heares of Juftifica-
tionand Remiffion of finnes, hee fleightly paffeth
them over, becaufe he feelethhimfelfein health,and
findes no want of them 5 for what fhould a man
take and apply a plaifter to a whole plaee that hath no
need of fkchathing i but when hee is once renew-
ed and mortified, then hee finds thefe futable to his
difpofition; and this is to bee heavenly minded : A
naturall manor woman may talke of grace, of Iufti-
fication, and Remiffion of finnes, but they cannot
fay that thefe are mine,or that I ftand in need of them;
for fo faith the Apoftle, 1 Cor. 2. 14. The mturallman
ferceivetb not the things of the $irit : that is, hee may
talke of deepe points of Divinity, but not by the fee-
ling of the Spirit j he may fee God and Chnft 3 but not
in a right manner.
Qttft . a. But you may fay unto mee, If a man heavenly
minded may fee thus farre, then when hee comes
once unto this eftate, he needs not feeke any further
Illumination f
ftftyfe.2. To this I anfwer, that though the fpirituall man
bee thus minded and enlightened, yet hee muft
feeke for more $ becaufe this knowledge is but
in part; For me know but in part, faith the Apo-
ftle, 1 Corinth. 1 3. 12. that is, though wee know
much of heavenly things, yet it is but a part of
that wee ought to know, or that wee fhould know:
therefore wee muft ever bee breeding in the Spi-
rit, wee muft bee ever growing towards perfecti-
on : now there can bee no growing till the mmde
bee enlightened^ for this isaworkeof theminde%
and
v l
Th$ DoSrlneof Mortifieathn. 5 5
and fo farre as the minde is enlightnecf, fo farre
is the will enlightened, and not onely that, but
the reft of the faculties are enlightened accor-
dingly.
But you mayagaine lay unto mee, If this light Q*<?/?#$.
which you fpeakc of be feated in the mind, then how
farre doth this light redound unto the reft of the fa-
culties, feeing the other feeme not tobeefenfible of
this light,becaulemany times there is fuch rebellions
in them i
To this I anfwer,That earthly and heavenly min- A - ; -
dedneffe is feated in the underftanding, will, or mind ' *'
of a man : As for example $ A Lanthorne is the Simile*
proper feat of a Candle, row it receives not the
Candle for it felfe, neither keepes it the light to
it felfe, but it receives it in to preferve light, and
to communicate it to others 5 even fo doth the
underftanding, it doth not onely receive light for
it felfe alone, but by prefervingof it^ itdotkcom-
municate his light to the good of the reft of the fa-
culties: fo theApoftle laith, Tot* are begotten by the
word of Truth ^ lames 1. 18. Now Truth is properly
in the underftanding, it is firft there, and thence it
doth communicate unto the reft of the faculties
by redundance s I fay by redundance, but not by
infuiiotis that is, the light that is in the underftan-
ding doth redound to the enlightening of the reft,
but it is conveyed to the reft by the Spirit, and fo a
Now tor the better explaining of this, wcelmll eniighmed,
fhew how the underftandingbeine enlightned, may m *l do f oc t d
j j . ' 1 n c iPr 1 1 • D to the reft of
doe good unto the reft of the faculties. t h c faculties,
H 3 Krft,
54 The DoUrine of Mortification]
! Firft,the Rcafon or Wifdome being firft cnlighr-
ned, it relh not there, but flowcs by a redundance
unto the other faculties,and thereupon may take away
thofelets and impediments unto good:asth'.2S,Wher-
as ignorance or infidelitie was formerly a hinderance
unto good things, making him that was ignorant un-
capable of the my fteries of falvation, fo that he could
not beleeve the promifes of the Gofpell,hc could not
bring his will and affe<3ions toemfcraccthetruthj
whicliignorance is now taken a way by that light that
is communicated unto him by the under/landing.
t Secondly,although the underftanding cannot remove
feare and anger, becaufe they are qualities of nature,
and evill difpofitions ofthe ioule, which itgot by A-
dtonsi&jftt it may hinder the growth of them,it may
Simile. withftand the anions of them. As a Py lot cannot hin-
der the raging ofthe Seas, it is not in his power to
make them calme, yet he can^by ufing meanes,doe fo
much as to fave his ihip : fo a regenerate man,though
he cannot ftay his impatient anger and feare, yet hee
may keepe himfelfe from the anions of impatient an-
ger,and fo bridle his immoderate feare, that hee miy
not bediflradled with it.
Thirdly,the underftanding may doe much good by
inftrudions,when it is reaewed,and therforeit comes
many times that the reft of the faculties are overtur-
ned by the reafon; as thus, when the will and affe-
ctions are immoderately fet upon a wrong obje<3,the
minde comes and inftruds the will and affections of
the vilenefle ofthe object, and the danger that will
enfiie -,and then contrarily informing xhem of grace,
propoundcth heavenly objefts unto them ; hereupon
they
^
Tbs Dofirinsof Mortification. 5 5
they become affe&ed with them,and fo are turned by
the Reafon.
Fourthly, it may doe much good by the ruling of 4
them, for the undcrftanding is the fuperior facultie of
thefoule, and therefore it becomes a guide unto the
reft: now if theunderftanding be enlightned (as I
told you) it doth communicatehis light by redundan-
cie unto the reft of the faculties, then it mud needs
follow that the under/landing being enlightned truly
with grace, and the other faculties partaking thereof,
they muft needs be ruled by it. Every inferiour is ru-
led by his fuperiour,or at leaft fhould be fo > fo every
facultie fhould be fiibordinate unto the minde : now
if there be a rebellion in them, it is the diforder of the
foule, as the other is the diforder of the State. Thus
much for the explaining ofthefe points,namely 3 what
it is to be earthly minded 3 and what it is to be heaven-
ly minded.
The firft Ufc then fhallbe,to reprove fharply fuch *&?{
as favour the members ofthis bodie, and are inordi-
nately affe&ed with this earthly mindedneffe,fuch al-
fo as cannot deny thefe members any thing that is
pleafant untothem, whereas they fhould be fuppref-
fed and mortified by the Spirit. The rich man feeds
thefe members with his riches,the covetousman with
his covetoufneffe, the proud man with his pride, and
the ambitious man with his vain-glorie,when as thefe
are their greatcft enemies 5 howfoever they are couze-
nedbythem; but if they did but know, if they were
but truly enlightned with grace,they would perceive
the evill of thefe members, and how great an enemy
this earthly mindedncflc were untothem, and then
they
A
56 ThiDoSirineofMortificamnl
they would ftarve their bodies 5 fooner thetheyihoulcf
deceive them of their foules. For firft,as there is no-
thing more hurtfull unto man than earthly-minded-
neilc ^ fe/econdly^there isnothing more hatcfull un-
to God 5 and thirdly, there is nothing more contrary
unto the profeilion of Chrif tianity, than the loving of
thofe earthly members.
Forthe firft,I fiy that there is nothing in the world
Nothing morehurtfull unto man than earthly-mindedneflejbe-
morc hurtfull caufe it makes him worfe than the beafts y the bcafts
earTfa" min- ^ oe not fi nne >kut thefe earthly members are thecaufc
dcdncuC of finne in us, and finne takes away the excellency of
the creature. Innocency is the excellency of the crea-
ture, fimply taken as he is a creature, and this was all
the excellency that we had in ^4w,but finne tooke a-
way that excellency: therefore what Jacob faid of Reu-
ben^Gen.^9.^. when he had defiled his bed, Thou baft
(faith he) taken away my excellencie - y that is,tbat which
I outwardly refpe&ed moft 3 may be faid ofevcry luft;
for what a man keeps, that is his excellencie ; the
wife is the husbands excellencie, and therefore when
fhee is defiled, he hath loft his excellencie ; for as a
mankeepesor loleththat outward thing whichhec
moft refpefteth, fo he keepeth or lofcth his excellen-
cie : The Starrcs that fall, when they are in the Ele-
ment they fhine and give light, and then they are faid
to keepe their excellencie 5 but when they once fall
then they lofe their cxccllency 5 becaufe theyhave loft
their light and fplendor ; lb men are faid tolofe their
excellencie when they give way unto their lufts.
And the reafon is, firft 5 becaufe when the mind af-
ftds earthly things, it mingles together two contra-
ries,
When men
are faid to
Jofc their ex-
celleucits.
Simile.
Re«j<i
1
TheDoffirineof Mcritficatkn* fj
ies,Grace and Chrift,with finne and the Worlds and
fo ecclipfeth the excellency of the one with the baie-
nefTe of the other: As when gold and drofle are ming- * . . ,
led, the bafenefle of the one doth corrupt the other, %fmii *
foas the excellency thereof doth not appcare; bun
mingle gold with fil ver, or let it be alone,and then it
kecpes his excellency, and is not ecclipfed : cvenfo,
when a man is earthly minded, and his affc&ions are
fet upon bafe obje<fts,with that enlightned knowledg
he hath,he mingleth an ignoble and bafe objeft toge-
ther,andifo lofeth the excellency of it. Now there
is nothing that can make a man to lofe his excellency, ,
but finne; for other things that happen untoaman^X^maa
are not able to take away his excellency, as reproches lefe h« excel-
and imprifonments in the world 5 for a man may keep lcncy *
himfelfe heavenly minded for all the reproches and
imprifonments that heefliall meet withall, if he can
keepeont finne; all other things are unto him but as a
candle in a dark night,which makes a man fee his way
the betters fo all things in the world cannot eccliple
the graceof a Chriftian, but in the hardeft eftate hee
will fo keepe his heavenly mindedneflc that his grace
fliall the more appeare.
Secondly, finne pierceth men through ; for that Reafi ?„
which is faid of riches, 1 Tim. 6. 10. is true of every
RvihCyltpterceth them throw with many forrowes : that
is,it wounds his foule, and mak cs him to draw to his
owne deftrudion : Againe, finne having once gotten
pofleffion,will have no deniall; if once you give way
unto it, it is rcftlefle ; for when a man hath fiitisfied
one luft, another comes to be fatisfied, till at laft his
heart is hardened, and his Confcience hath loft all
I fenfe D
(j8T The T>o£$nne oj ^Mortification.
fcnfe,and when it is thus with him,he is drowned in
Simile. ** nnc; he is, in this cafe, like the Silke-worme,, that
never refts turning.her felfc in her web till at laft fhee
deftroy her ielfe : fo earthly minded men,when they
are once catcht in this fnare, they never reft turning
themfelves from one fin unto another, tillat laft they
deftroy themfelves.
Secondly, there is nothing more hatefull and of-
, 2 fenfive unto God then when a man is eart hly minded;
Swrfuii to f° r vy ^ en a man IS earf hly minded > hee fets up Idola-
God as earth- try in his heart : Ifpeakenot of the bodily proftrati-
ly mindsdncs Qr ^ howfoever in time it may be hee will be fuch an
one^butlfpeakeofcovetoufae/fe, that fpirituall L
dolatry of the heart, as the Apoftle cals it ; which is
when the heart is once lotted with thefe earthly
things,that It drawes allthe facultiesof the foule af-
ter them, fothat the Commandements of God.be-
come a burthen unto him. Now there is nothing in
the world more odious unto Godthan to be an Idola-
ter, for hee is a loathforae creature; one whom God
hath left to himfelfe:now God never leaves a man till
he forfakes him,but when he doth forfake God, then
he is left to himfeife : and this is properly called the
hatred of God, for then God with-drawes from a
man his Spirit and fpeciall providence, becaufehee
loathes him : And as it is withus, what a man loaths
that he hates^ and we know that a man cares not what
becomes ofthat which he hates - fo it is with God in
this cafe : For, I fay, the turning of a mans hearr from
ipirituall things to earthly, is the fetting up of Idola-
try in the heart ; and nature her ielfe abhorres to have
theaffe&ons dravvneaway ..• for as an Adultrefleiso-
dious*
theT^o^rine of Mortification, ^g
iriioiis unto her husband, becaufe her heart is drawne
away from him ; fo an Idolater is odious unto God,
becaufe it drawes away the heart fromGod.-and ther-
fore the Apoftle faith^/^w.4.4. Know you not that the
love of the world is enmitte to God ? that is, if you love
the world it wil make you commit Idolatry,andthen
you are at enmity with God,andfo confequentlyGod
and you are at odds, you Hand in defiance one againft
another 5 for who is at greater enmity with God tha#
an Idolater?
The third thing to be confidered, is. That there is . 9
nothing in the world that leffe befecmeth a Chriftian ££Sh f
man or woman,efpecially one that profefleth Religi- profeffonhen
on, than earthly mindedneffe ; for this caufe an unre, T^ h \ mln '
generate man is compared to a Swine, becaufe all his
delight is to paddle in the world, and to be wallow-
ing in it, as in his proper place j for what would you
have a Swine to doe, but to delight in things that arc
agreeable unto his nature { But for a man that profef-
feth Religion, to fall from his Religion unto pro-
phancneife, and to the love of the world, this is mo ft J
odious unto God, this God hates with a deadly ha-
tred,this is * dejpifing of God y and a trampling underfoot
the blood of Chrifi : It is nothing for a prophane man
that hath nc t given his name unto Chrift, to lye wal-
lowing in the world, and to goe from one finne to an-
other ; it is, as it were, but the putting off one gar- Sumf**
ment to put on another, which is not unfeemely 5 or
the pulling ofa ring ofFone" finger to put it on to ano-
ther, wherein feemes no undecency , Co the finncs of
prophane men feeme not to be ufeemely in regard of
the perfons from whence they come 5 for there is no
1 2 ether
Co The DeBrint oj Mortification.
other things,at Icaftvvife better things to be expe&ed
from them: but for one that hath profeffed Chrift,
after long profeflion to fall greedily unto the world,
this is unbecoming a Chrilhan man; other things arc
contrary unto gracc,but this forf iking of the world is
futable unto grace. For a covetous man that is profane
there is no contrariety m that,it is futable unto his dif-
pofition,but for any man that hath tajied $f heavenly
Hsb.tf.tf, ^j?^/a D astheApoftlefaith^^.6 5 6.tofal away into
a fwiaifh difpofition., as to cov r etoufnefTc 5 or pr^je, bee
{hall hardly be renewed by repentance $tlttt is,hc wil hard-
ly fcrape off that blot of relapfe : nay^many times the
Lord meets with fuch by great judgements^ Salomon
in his youth haw did he maintainellcligion^yet in his
age how fearefully did he fall into idolatry? A fa being
young, honors God in his youth, yet he fell away in
his age, and the holy Ghoft hath branded him with
three fearful -fins :& lb Akiziah^ho. fel away fromGod
to idolatry,and in his ficknefle fent to witches to hoip
him. how unanlwerabie were theendsof thefe to their
beginnings: the rf fore take heed of Apoftacy.I if eake
of this the more, becaufe wee feedaily many in their
youth are marvellous zealous, and pretend great love
untoReligion,and yet if you marke the end of thcfe( I
fpeake not of all,) who greater backftders fhenthem?
and indeed this backfliding many times proves the
portion of Gods children ; the mod holieft, and dea-
rcftof Gods Saints many times arefubjecft unto this
mifcrm* aiteration,and yet be deare and precious in the fight
betwixt the' of God: AswefeeinDtfi^andiVA^.
backfiring of gut Nereis great difference betwixt the flackneflc
Set?ck"i 0^ the Sainrs.and the wicked backfliding : the godly
they
The Doctrine of Uo rtification^ 6 r
they may flacke,but it is but ftr a time s he is cold and
remiffein the duties of holincflc, butit lafts nor,tt va-
nifhethaway: on the other fide, the wicked lye and
continue in Apoftacy unto the ends in thefeit h natu-
rall, but unto the other it is but the inftigation of the
divell working byfome luft upon one of the faculcies. ^ lhrceflltl
Nowflacknefleor coldneffe of Gods children may caufe of the
feeme to proceed from a threefold caufe : backfiring ©e
Firft,from that hollow -hartednes that is in the chil- ^Jl^
dren of God,which like a hollow wall fals when it is
,fhaken,becaufe it wasnot firmrfo their harts being nor
firmlyeftabliftied in grace,nor rooted m the knoledge
ofChrift,when afflictions or reproches come,it fhakes
down that hold which theyfeemedto have of Chrift.
Secondly,the next caufe may proceed from the evill c *"fi *•
example of men, which by their infinuationmay draw
their affc&ions away, and carry them from that love
that they had towards God.-thereforetake heed to the
infinuation of wicked men, they will firft labour to
know the defire of your heart, and then they will fit
thcmfelves accordingly to deceive you j and befides^
the devill workes effedually by them.
Thirdly,the laft caufe mayproceed from this,that he
is removed from under a powerfull miniftery which Cmft 5 ,
formerly he lived under,unto a careleffe fhepheard,or
at leaftan unprofitable one . hereupon hee may grow
remiffe and cold in f he duties of Religion: but never-
thelefie although this arifeth from men, yet the caufe
is in themfelves; for what is the reafon that they fall,
but becaufe they find fpiritual things dead in them,&
an in-lacke of grace.Therforel befeech you take heed
of falling away, for if a man fhould runne in the waies
of -
<j % The DoStrmc of Mortification;
ofholincfle,and catch heat ; that is, be enlightned
arid then fit downe in aconfumption of grace, or fall
iickeofthe love of the world, furelyitisafearefull
iinne : therefore let this teach every man to take heed
to his (landing.
i
Firft, for thofe that doe ftand, let them take heed
a caveat to that nothing take away their hold,whether it be pro-
fh°nl that fit,pleafure,or dclightrthefc thedevill will ufc as in-
struments to beguile you, but take heed that you bee
not deceived by them.
Secondly, for thofe that have fallen unto earthly
Thofe that Hiindcdnefle,let them learne with Pbtladdpbia to refm
have fallen, andto doe their jirfl rverkes $ that is, let them labour to
Kevei.3 . g Ct 0LIt ofthis condition.
Thirdly, for thofe that have not yet tafted of the
Thofe 5 tH a t iweetnefTe of Chrift,let them here learne to be a/ha-
bave not yet med of themfelves, becauie they have negle&ed Co
fwcetncffc'of § reat ^ vation: and thofe that have had the meanes of
chrift. grace a long time preach'd unto them in the evidence
of the Spirit, and yet have not beene renewed 5 that
is, have not left their fwinifh difpofition, may here be
afhamed.But it is a hard matter te perfwade the world
of the truth ofthis point ; the Minifters may fpeake
and perfwade, but it is God that muft change the
heart,and make the man willing to have his corrupti-
ons mortified.We fpeake but to two forts of people,
young men and old : Firft, young men whenthey are
perfwaded to forfake the world,they reply, It (lands
ouiig ibcji, not with their youth to fet upon this worke; they are
notable, or at leaft not willing to leave their plea-
*• fure. Secondly, old men, when they are perfvva-
OU men. ded CQ forfakc ^ wodd5 repJy alf() ^ &y ? Thcy
have
1
The DoSIrine of Me rtificat'ton^ & J
have bininftru&ed,and have tnade choice of this, and
therefore are now unwilling to repent of their earthly
mindedneffe, left they (hould be reputed remifleand
weakein their judgements,& therforc now they will
not change their eflates which theyhave lived fo long
in. But howfoever it is hard for a man to draw men
out of their fwini/h conditioner it is an eafier workc
if God willbetheinftrucier, if he doe put his Spi-
rit into the heart, it will eafily expell the workes
of the devill,thofeftrong holds that Satan hach in the
jicart..
Now thereafons that make men minde earthly obieaiens of
things, to ftickefo faft untothem,arethefe: Firft,be- ? r , thl ^ mIn: * .
eaufe earthly things are prefent. To this may bee re- fwered* *"" J
plyed, It is true, eanhly things are not at dlhoOtM.u
oome,for that which we have is prefent} thofe things
of the world which wee enjoy and have in poffeffion,
are prefent, as riches, honour, and the like : yet there
are other things that are prefent whichare of a higher
nature, which we ought tofet our hearts upon, if we
will be led by frcfents > for Joy in the holy Ghofl: is ■ *
prefent, and Justification is prefent, and Regeneration
is prefent, Remiffion of finnes is prefent, Reconcilia-
tion is prefent ; and > ou will fay that thefe are farre
better than the things of this world:But fay that thefc
were not prefeat but to come,yet we account it a part
of wifdome to part with a thing prefent that is of fmal
aecount,for hope of a better afterwards $ who is there
that will not part with a fmal thing prefent, upon con-
dition of enjoying of a greater afterwards? the world
and the things of theworld are nothing in comparifon
of grace and faluation j therefore what if thou for-
• fake*
Difference
bcivvecne na-
il jcanui*!ifc
Iuk.i5.i3.
I«M-5
Smite*
Obiclhi*
6 4 The DoStrine of Mortification.
fake all thefe things, upon condition youflwllgefe-
teraall life for them hereafter. For this is the difRr-
rencebetweene reafon and fenfe; Nature is carried
away by fenie,it delights in that which it feeles, now
kale is pre/ent \ but reafon goes according to judge-
ment, and refrs upon hope : therefore let the children
of God ufe their fpirituall reafon in the forbearing of
pnefent worldly delights, in hope of enjoying of bet-
ter things \ and take heed of fenfe, bee not ledaway
by it, for it is ufually a great meanes to draw our
heart and aflfeftions from grace to earthjy things. Lul\
15 .2 ^.thcrtci glutton when heewas in tormew,had
this anfwer from Abraham^ Sonne ^remember that thou in
thy life time badft thy pleafure jthat is,thou hadft it then
when it was nota time for pleafure ; thou waft led a-
way by fenfc,and now thou muft be puniflied-The A-
poftle, lam. 5. 5. pronounceth a woe upon rich men,
bzcxxky oh received your emulation here 5 that is, you
have received pleafurein a wrong place,for the earth
is no place for true pleafure $ therefore you have re-
ceived your confolation : you can exped: no other
pleafure hereafter, for you have fought true content
where it is roc 3 therefore woeunto you. A man that
minds earthly things is like a man that hath a great
grafpe,which cannot hold any thing more, except he
let fall that which he hath; earthly minded men, they
have their hearts full of earthly things and pleafure.
and therefore it is not poffible that they fhould gripe
Ghrift and grace,except they let fall that gripe that
they already of earthly things .Therefore this isalalfe
reafon that men doe objeft.
The fecond objection is, becaufe earthly things arc
fermbly
the DoStrine of Mortification. e$
fcrtfibly felt, and in things that arefenfibly felt,there
is fwectnefle $ but as for other things,thcy are onely
conceived by the imagination, as grace and other fpi-
rituall things.
To this lanf wer, men in this are exceedingly de-
ceivedj for if the lefler faculty be fenfible, then much
morethe greater faculties; and if the inferiour part of
the foule hath a fenfible tafte, then certainly the fupe-
riourpartofthefouleisthe more fenfible part $ for
the greaterfaculties have the greater fenfe,and as they
are larger fo they grow deeper. To explaioe this,takc
a man that hath an affli&ed confidence, as the confiri-
. ence is the greateft faculty,fo it hath the greatef I fenfe
in it jfor what it apprehends it is prefendy fenfible of,
whether it be joy orforrow.
Now inthe martcr of fenfe betweene the fupcriour A thr
and inferiour faculties,the Schoolmen make a three- difference in
fold difference. Firft, fay they, that fenfe which the ^e matter of
underftanding or mind hath, is permanent, it laftsfor [he^ctiew
ever, becaufc the things themicl yes are permanent •, and inferiour
it feeles Grace, Iuftification, Remiflion of finnes, it taculcies -
feeles God^and Chrift.and the Spirit ; but the fenfe l
of the other faculties vaniiheth and pafleth away : As
a man that hath for the prefent tailed a Sermon well,
and another hath tailed a good worke,or a good turne
*k>ne,which in time are forgotten ; the remembrance
of them Ms not for ever. Secondly, thefe natural!
ienfesarebutforthe prefent 5 that which you now
tafteis prefent, that which you tafted before is gone,
this is the nature of thefe faculties ,. but it is not thus
with the underftanding. Thirdly, thefe fenfes leflezi j;
through defed: and wearinefle 5 a man will be weary
K with
66 Tbt DettrmtofMortifatiion.
with eating of honey, though it be pleafant unto the
fenfe,a man is weary withmcat,and with fleepejWith
reft, and with pleafure,whcn as thefe arc delights,and
very plcafant in the fruition ; but over much of any
of rhefe makes thema burthen : but the fpirituall fen-
fes arc not fo,for they areendlefTe -> Juftification 3 Re-
million of finnes,andReconciliation,are without end;
therefore labour to finde the fwectneffe that is inGod,
reft not til thou get theSpirit which brings grace into
the heart $ and doe but talke with thofe that have ta=
fled of this fweetneflc, that have firft tafted of earth,
ly things,and now have tailed of fpirituall, and they
will tell you of the excellency of the one above the
Hcb .II.X4* other. Heb. II. ifa&c. They declare plainly jhat tbeyfeeke
a Citie^ not in this world>for then they might returnc,
but a heavenly place.
oh ' Ft The third Obje&ion is, becanfe ofche opinion and
# fpeech of men concerning thefe earthly things $ and
£fay6 5. this hath a great force: Efa.6.}\Woeisme,forlAma
man of unckane lippes^and dwell in the middefi of Apeopk
of uncleam Hpfes : that is, I (hall have a bafe opinion
of this people, if I fhall prophefie unto them. So,
Ma1.i4.xx. Mat.i^. uMany falfeprofhets fhallarifejmd deceive ma-
ny : that is, men mall be taken in a trap to doe evill,
by the falfe opinion and fpeech of the multitude ;
for men that fall into errours, are alwayes drawne by
fancy.
I To this Ianfwer, firft, you fhall finde them but
mouth-friends, and therefore when they perfwade
menby fpeech and opinion, it is becaufe they would
deceive^ and therefore I befeechyou take heed of
them; It is a dangerous thing when thedevill will
the Do&rine of fAwtificauon. 6y
flow with our ffe/fer ; that is, when hee will ufe our
ftney and appetite as an inftrument to draw us to fin :
You fee the danger that A dam fell into, when Eve
was made the inftrument, by being led by fancy and
opinion ; the dcvill fhewes herthe excellency of the
Apple, andbyhisperfwafionfheeis drawne totafte
of it. So I read of a Martyr, who when he came to
fufter, his friends perl waded him to turne 5 he anfwe-
redthus, Toufyeakettoutof love^ but there is one within JktMiuyts
who is mm enemy , that ferfmdes you thus to Jpeake. In
like manner lay you, that the opinion and (peechof
men is good, but thereis an enemy within that ufeth
deceit. Wehaveaproverbe, It is good telling of money
after ones father^ fo it is good trying the fpeechesof
the deareft friends, left there be deceit in them.
Secondly ,to this I anlwer, to be fure notto be de- z
ceived by the falfe opinion of men, it is to get found
knowledge in the Word, and from it to gather a per-
emptory conclufion, that we will not be drawneno
further than we are warranted by that : Now a man
tnuft looke that hee ftand upon his owne bottome*
and not wholly on another mans judgement. A man
that fets himfelfe upon a good ground, will ftand
faft when otheTs fhake and fall ; now this ground is
the word of God: and whep wee have this ground,
to refolve with Iofhua^ that whatfoever others doe, /
and my houfe will ferve the Lord: and peremptorily to
take up the refolution of Pettr, Though nil the world
jhould for fake Chrift^yetwe willnot. I fay, a perempto- A good grcud
ry will to doe good, is good; though wee have not$ e ? u i rc c/°L
1 rr o • I ni Pi , • 1 doing of good
powertoefteait: but we mult looke that it be upon
a good ground-, for wee muft know that the way to
K 2 heaven
$8 The Dt&rme oj Mortification!
heavenis not a broad footway ,where many footfteps
appeare,as a path- way is to a great City ^but it is a nar-
row my, and therefore we mull throng hard : befides.,
there are not many going that way ; and therefore wc
muft not give eare unto the opinion and fpeechesof
jfw/fc. the multitude. You know a man of underftanding,if a
child come unto him and fpeake of his rattles and ba-
bles,he wil not anfwer him,becaufethey arc too bafc
things for him to talke about $ and if heedoefpeake
unto him,it is becaufethe child wants underf landing
to conceive of other things : fo it is with caraall men,
* <**. 2. t fo n g S t foy ^ nm ^/^becaufe they want fpiritual know-
Simite* ledge : They are like a Countrey-man, that comes,
and feeing one draw a Geometrical line, beginnes to
wonder what it meanes,marvelling that he willfpend
his time in drawing of fuch a line, though heknowes
well the ufe of it that drawesit ; and to this purpofe
zTct.&A* the Apoftle faith, i Pet.q.^.Thcy marvelltbatwcrunnt
not with them unto-the fame exceffeof riot : that is,thcy
cannot fee the reafon why wee fhould notbee as pro*
phaneasthey.
Obk8.j£ Thefourth reafon whereforemen will not fet up-
on thelecorruptions,is,becaufeofa falfe opinion and
overvaluing of them, and therefore they thinke they
doe nothiag in the getting of them but what they
deferve, and that they are worthy their labour and
paiaes.
To this I anfwer ; Ler men looke unto this, that
they be not deceived in them,and compare them with
the Scripturesrfor ifyou judge of things as the Scrip-
ture dotfr> it will appeare that the reafon is falfe, but
if
The DoSIriae of l&Ytification^ 6$
if you doe nor, although they be vanity, yet they
will deceive you whatfoever you efteeme of them j
for the.truth is, that there is nothing in them but vex-
aiwn ofjpirit $ you fhall finde greatmticements, and
much evill in them: bcfides,thcy will fill your hands
foil ofmuchevill and blood; that is, they will give
thee no true Joy : for what joy hath the raurtherer of
hismurcherC Now the reafon wherefore they can-
not give true Joy, is,becaufe they are under the facul-
ty of joy : As the eye is weary quickly with looking ...
onafmallprint, but let the print bee futable unto it, m$e *
then it will delight in it-, foitis with the faculty of
joy, if there were no wearrnefle brought to it by
them,then men would not be weary in the acquiring
of them- but wee fee thereisfuchan awkwardneffe
In the minds of men for the ge ting of them, that k
weares the minde,but fatisfies k not. Icr.9.2^. faith
the Prophet, £et not the wife man glory in bis mfdotne^ Icr ' 9 * x $*
mrthcfirmg man in bis firengtb, mrtbe rich man in bis
riches: that is, hee hath no caufe to glory in any out-
ivard thing,becaufeit is theLord that fheweth judge-
ment, andean diffblve any creature to nothing; butif
he will glory, let him glory that hee knowes God :
for the true knowledge of God bringethtrue Com^
fort and Joy. But it is not fo with the creatures, for
there is no creature can bring good, or doe good or e-
vill without God ; I hy, no creature can bring com-
fort unto a creature without God ; forGod,if hee is
the fuftainer.of all creatures, fo likewife heis the Au-
thor of all. But if wee come to fpirituall comfort,
God doth not communicate it unto any creature, no
creature hath part of it ; The creature nouriflieth us
, K 3 not:
^o the DoStrme of Mortificattonl
not fimply as it is a creature, but it becomes nouriflia-
ble by reafon of that which is put unto it ; as the fire
brings light and heat, heat is the matter of the fire„
light is but a thing or quality that depends upon it : fo
the matter of every comfort is God, and of all things
in the world, though the iniiruments that doe con-
vey this conafort bee a creature: therefore you may
have the huske when you want the kerncll ; that is,
you may havethefe outward things, and yet want
the fweetnetfe of them. And this is when God
turnes away his face from a man in thecreatures, then
the comfort in the creature is gonejand thereforeZX*.
Sprayed, Turtle not thy face away from thy fervant :
a! mens com- that is, take not away my comfort. All -mens com-
forwftandin forts Azwdin Gods face : let a man bee never fo rich,
Co<u face- | ef ^ j m k ave w ^ e am j c^iidreDjlands and poflcflions,
-give him what outward things you wiil,and what joy
and comfort is in them if Gods face be turned away *
Ahab is rich enough, and Haman hath a wife and chil-
dren 3 and yet what comfort and joy had theyinthem?
It is not the creature that can yeeld true comfort, but
it is the All-fufficiency that is in God, and from him
derived unto them: As for example,Take a man that is
SimiU. in defpairc^tel him of the world,make large promifes
unto him in this kinde,nonc ofall thefe will comfort
him, they are fo farre from miniftring comfort, that
they adde unto his forrow, clpeciallyif hisgriefebc
for a matter ©ffinne; but tell him of God, and his
fufiiciency of Chnft, and of Juftification, and Re-
million of finnes, then hee will beginne to have ibme
joy in God : And as the prefence of God is now raoft
comfortable, fo inhell the knowledge of God and
his
Tht Doftrlneof Mortification'. ! ji
hisprefencefhallbe their grcateft torments. There-
fore let my advice be unto you that which theProphet
Z>4^/Wgivesinthelikecafe, < P/4/w.62.23. Trufinotin Pfal.fo.i3,
'pffrepm^ and if riches increafe, fet not jour hearts upon
them: that is, fet them not io upon themes to place
your happinefle in them. ^ pf ^
The Ule then may fave for the juft reproofe of all V 9 *
earthly minded men, and for exhortation unto all to
leave their earthly mindedneffe : Let us all therefore
labour to deprive our felves of all inordinate defire of
them ; efpecially it concernes thofe tfeat abound in
them, to keepe a ftrong watch about their hearts,lcft
this viper lay hold upon them;fbr as it is a hard thing
to keepe a cup that is full without fpilling, fo it will
be ahard workefor thofe that have their Clofets full
of earthly things not to have their hearts takenup
with them; and therefore our Saviour faith, It it a W bywisbard
bard thing for a rich mm to enter intot he kingdome of God. for a r»fe man
What is the reafon of this t becaufe it is hard to have tobc faved>
abundance of outward things, and not to put truft in
them : and what is f^id of riches may be faid of any
other outward thing whatfbever, whether it be plea-
fure, or hoaour 5 for thefe all worke the heart of a
waxie difpofition to evill/o as it wil take any impref
(ion, it will be ready to receive into the foule any fin,
or imbrace any objeA, and carry the impreiHon of it
iintoa&ion.
Now what fhould move us to mortifie thefe earth- Motkei to
ly members? The firft motive is, becaufe if we doe mortifie our
not mortifie thenuhe Devil will enfnare us by thefe " c r r f y RlcEa-
earthly members^thoughwefeemenottobewithin . 1
his-power ; As a dogge that hath broicnaway horn Simile <
his
y% The DoUrint of Mortification;
his keeper,yet going with his chaine he will the mote
eafily bee taken; fo thefe earthly members are as a
chaine, whereby the devill laves hold on us ; there*
fore if you would not be taken by Satan,then morrific
tfiefe earthly members.
The fecond Motive to move us to mortifie thefe
earthly members,is, becaufe oneearthly member, or
the reigmng of one finne in us, eyes us fa/l from God :
and bindesusfafttothe deuill; now what matters
it whether a man be tyed with one chaine, or twenty
chaines if he be tyed fafts fo what matters it whether
he be tyed with one finne,or many finnes,if one keeps
him from God : For as one grace, truly wrought by
the Spirit,raakes a man righteous ; fo one raging finne
^nVSTa ma ^ csa ^ a ^ unrighteous. Menthinke that they may
man m.righ- retainefbrne finne, and yet be righteous 5 but I fay, if
ceous. t hy heart be fet upon any earthly thing, if it be but an
immoderate care for thefeearthly things, or if it be
butfeareoffuchorfuchaman, which mayfecmeto
be but a fmall thing, that tyes thee from God ; I fay>
if you looke unto fuch a man, if a matte; of Confid-
ence come before thee, and thou dare not doe juftice
forfeareof him, but will in this cafe rather breakc
mth God, kisafigne that there is no true grace in
thee, thou art as yet earthly minded : but if thou bee
-heavenly minded, thou wilt fez thy refolution thus ;
This thing I know to be juft and right,it is a matter of
Conscience, though all the men in the world ihould
be angry with mc,yet I will doe it. And therfore our
Luk. .' Saviour faith. Except hee deny bimfelfe^ hccurm^bern-j
D'fciple^ Luk. 9 .23. that is, ifhc caft offall felft-Iove
of thefe outward thiags,fo as he will not let his heart
immo-
the DoEtrfae of Mortifatfon. 75
immoderately upon them. But it is now farre other-
wife with men, they will doe as other men doe ; like
the Planets, they will turne every way ^ and therfbre
itisimpoffiblebutSatau fliould catch thefe men, be-
caufe they love to play with his baic : deceive not thy
felfe,ifthouforfakefome 5 and doe not forfake all,
thou art as yet not heavenly minded ; For a man may
not be altogether covetous,and yet not renewed ; hee
may not gripe fo fait after the world as another, and
yet not be depending upon God, fuchauone is but
an earthly minded mm : foaman mHy be religious a
wnilc, and hee may deny himfelfe either fomc finne,
or clfe thecompa yof wicked men, and yet when he
comes but unto l'ms, that he muft deny himfelfe in all
his pleafurc-Sjhcr e he ftands ata ftay, Gods grace and
falvation and he parts, he will not buy it at fo deare a
rate,as tolofehis pleafurein theft outward things.
But you will fay unto me, How (ball we doe to get ° M'&i 1 '
this loathing of earthly things ? Therefore, forthe
better helping of you unto this worke, we will now
come downe toconfider fome meanes by which you .
raayobtaineit.
Firft, if you would get a loathing of earthly things, ^t n f mf%
the firft meanes, is, to get a found Humiliatirn : For Meanest
what is the reafbn men doe fo minde earthly things, ° btai . rc lhe
and why they doe not place heavenly things before, c «Siiy twLs
but becaufe they havenot felt the bittcrnefTe of finne. 1
Now the true ground cf Humiliation^ the hating of Bumiliation *
finne,out of love unto God : but men turnq it another FaIfc
way, they make another ground of Humiliation. of it. §r ° un <**
For firft,it may be they are humble becaufe of the 1 .
feareof judgement that is prefent,or ontf thatis likely
L to
L
74 Tbe Vo&rint of ^Mortification.
to enfue, but not for finnc as it is difpleafing to God$*
their hearty it may bee, is broken, but it is not made
better.
% Secondly, it may be they are humbled becaufe of
fomegenerall lolle of outward things, or of fomc
generall judgement that is befallen theland,or it may
be a particular loffe of creditor the. like,but not for a-
ny particular finne.
3 Thirdly,. it may be there was a deeper ground, the
pcrfons of fome men that were rich, but now are fal-
len, and therefore becaufe their hopes depended up-
on this man,and now being unable to help them,they
wherein true are dejected. . But this is a f life Humiliation ; for true
Humiliation Humiliation confifteth in an abftaining from finne,be-
caufe it is difpleafing unto Gods, and a raifing up of
the heart by Faith inChrift tobeleeve the promifes
both of Juftification, and Remiflion of finnes, and
then from hence flowes a loathing of finnc.
%. Secondly , if you would get a loathing of earthly
Tbe royaltie things, you muft remember the royaltie of the fy'mtulll
togs! tUaJ1 things what the excellencie of them is; theyfarre
furpaffe all the things in the world : Grace hath the
Heb.n.34. greateft powerin it, it is able to ijnenchfre^ to ftof the
mouthes of Lions fleb.i 1.34.N0W if men did but be-
leeve that there were flich a power in Grace, they
would never be brought to minde earthly things :
therefore labour to ground your felves in the true
knowledge of God, get good arguments in your
felves of the prccioufneffeof heavenly things-, for if
a man be not thus grounded 5 but fhall fee greater argu-
ments ro the contrary, hewillpnefentlybeginneto
fufpeft that fpirituall things are not the beft. Now
wheo 1
the Doftrine of Mortification* y j
when a Chrifiian is thus grounded, hee is able to dif-
ccrne things of a contrary nature b therefore bring
them unto the triall, and the more you try fpirituall
things by afanftified judgement, the more excellent
they will appeare,. but if they be not fpirituall things,
the more you looke upon them,the bafer they fecme
to be.
Thirdly, if you would get a loathing of earthly
things, then labour tokeepc a conftant and diligent Aconftam:
watch over yeur hearts : for when a man fets his heart and dil'gene
and mind upon earthly things, they will workc care- Jj^£ a ^ r
lefhefleandremifncfleof better things ; it fo po£
fefleth his heart with feare, that he altogether negle-
deth fpirituall things $ it will make thee carelefle in
prayer, and other holy duties. Take heed therefore
of filling thy heart with earthly things,forit wil take
away the rellifh of fpirituall things 5 and if once the
fweetnefle of them be gonc,thou wilt makefmall ac-
count of them : Take heed of too much pleafure,for
then you will negle& prayer in private;and take heed
of abundace of riches,for they have a drawing power
in them: And here what Chrift fpakeuntotheChurcfa R , g
ofSmyrm^ Rcv.3^9. I know thou art rich,&c. may be * 5 * * *
faid unto you, Iknow you are rich, by the great la-
bour ye take after the riches : men take much paines
for the getting and keeping of earthly things, then
how much more fhould they labour to get and keepe
fpirituall things ; labgur to keepe your hearts in tune,
labour to keepe a rellifh of fpirituall things in your
hearts, and expell whatfoever is contrary unto it:
Take heed of immoderate love of riches, pleafurc,or
honour $ take heed that you incroach not upon the
L a Sabbath^
<7 6 The DoUrme of Mortification.
Sabbath,fec that apart for the inriching of yourfoules.
I fpeake not this becaufe I would have you carelefle
in your places and callings, but I would have j ou caft
off all unnccefiary occafions and bufineffes which you
draw upon your fdves,by reafon whereof ye negle<$
better things. It now remaines that I give you fome
meanes to get heavenly mindednefle.
Weans to get xhe fir/t meanes, if you would get heavenly min-
n^ndedndfc, dednefle, is this, You niuft labour to get Faith-, for the
i more Faith thou haft, the more thou art in heaven:
Fahh, Faith overcomes the world, which fets upon us two
A twofold waies : ^ r ^' ty promifing things that are good ; fe-
foare of the condly,by threatning that which is evill. Now Faith
world, overcomes both thefe : For,
Firft,the world tels thee, that if chou wilt be earth-
ly minded, thou flialt get ref pe<5i and credit,thou (halt
get an Inheriance,thou flialt be a King; but Faith tels
thee,thatif thou wilt be heavenly minded., thou (halt
get credit and re/pedi with God and hisAngels,and an
Inheritance undefled, immortally which fadcth not away ;
1 thou flialt be as a King, and a Prince here in this life,
over the world, the devill, and thine owne corrupti-
ons, over all thefe thou flialt be more than a Con-
querour,and have a Crowne of glory in the life to
some.
Secondly, the world tels thee 5 that if thou wilt not
be earthly minded, thou flialt lofe thy wealth and
riches, thy honor ard thy crcdir,nay,thy lifealfojbut
Faith tels thee,that if thou bceft earthly minded,thou
ihalt lofe thy fpirituall life, and riches, and&alt be
poore in the graces of the Spirit $ thou flialt lofe ho-
aour.and credit with God and his children nay,thou
' flialt.
Tht DoSirlneof Mortification. 77
flialtlofe eternall life. Thus Faith overcomes our in-
ordinate affe<3ions to the world,and makes us heaven-
ly minded.
Thefecond meanes,if you would get heavenly min-
dednefTe,is this. You muft labour for Humility: this is Humility,
that which the Apoftle lames exhorts us unto 5 Iam.&.
8. Clenfe your bands youfmmrs^and pur ijie your hearts you lam 4.8.
double minded^dxA thcabumble your felves,cajl your felves
downe^ andtbe Lordwillraife you up. Where we may
note,that before our hearts and hands can be clcnfed,
we muft be eaft downe. This we may fee in the para-
bleof theSower,Z^£.3|0. twooftheforts ofground
were not fit to receive feed becaufe they were not
humbled, and therefore the Word had not that effe&
in them as it had in thofe that were humbled,plowcd,
and had the clods broken. It is with an humble foule, Simlu
as it is with an hungry and thirfty man 5 tell him of
gold and filver,he cares notfor it,only give him meat
anddrinke, for that is the thing he moft defires, and
ftands moft in need of : or like a condemned man,tell
him of lands and pofleffions,he regards them nothing
at all y for nothing will fatisfie him but a pardon : fo
it is with a Chriftian that is humbled and caft downe
under the fenfe of the wrath of God for finne ; tell .
him of any thing in the world in the moft learned and
excellenteftmanner that pofTibly you can,yet nothing
will fatisfie him but the love and favour of God in
Chrift, he can rellifh nothing but heavenly things ;
nothing will quench his thirft but the* imputed
righteoufnefle of Chrift. Thus you fee that Humi-
litie is an excellent meanes unto heavenly minded-
nefle,
L.3. The
j 8 The Do time of Mortification;
The third mcanes,if you would get heavenly mia-
A judgement dedneffe>is this, thou mutt labour to get thy y*dge~
rightly inf or- mmt rightly informed^ efpecially concerning earthly
^ngei«h^ things: The reaion wherefore men are fo befotted
thing.*, with the world, is, becaufe they doe not conceive of
the things in the world fo as indeed they are, they
tbinke better of them than they deferve, and looke
for that from them which they cannot afford them :
,I,M * therefore hearewhat thePreacher faith of them ^Stti
lomm faith,that*%rfre vanity and vexation of jpirit :
yea, he calls all vanitierAnd in another place he com-
pares them to things that arePftioft variable, and moll
uncertain,as to grafle that withcreth, to a fhadow that
is fuddenly gone $ this is the efteeme that the Wife-
man had of earthly things. And thereby we may fee
that they are not truly good, becaufe they arc uncer-
taine things, and promife that which they cannot per-
formeuntous 5 for at the beft they are but things
wherein,as through a ere vicc,we have a fmalglimpfc
of the true good -, yet they themfelves are not over-
good, becaufe they are not the caufc whereby the
chiefe Good is produced j neither are wee able to
keepethe m, for at fuch or fuch a time they will be
gone; fo that they are neither true good, nor our
good: and therefore this ftiouldweane us and our
hearts from t hem. But let us ftrive to fet our affe&i-
ons on things that are durable good, and fubftantiall
good, which wilftiot deceive ns; and will promife
us nothing bu t that which it will perfbrme farre be-
yond our dfcferts : therefore labour for a right inform
med judgement.
The fourth meanes Jf you would gee heavenly mil*;
5 * & dednefli
**-;.
The DbStrine of Mortification, yp
dednefle,is this. Labour to get a fight into the Alhfuf a fight into _
faencieof God: Remember what the Lord faid unto lhc Al V u J ic d io
Abraham^ lam God All-fufficient 3 walke before me and be Q c J a ?<If
upright. God is an All-fufficient God for generall
good- things of this life are at thebeft but particu-
lar good 3 as health is a particular good againft; fick-
neffe, wealth and riches a particular good againft po-
verties honor and credit a particular good againft dif-
grace ; but God is a generall good, and the fountaine
of allgoodneffe : other things are but created, like
cifternes, that good they have is put in them $ there-
fore the Lordcomplaines of thepeoplcyfer.z.ij.Tfejf icr.i,^*
haveforfaken me the fount aim of living water s^and have
diggedtothemfelves Cijlernes Wat will bold no watery that
i&, they haveforfaken God the fountaine of all good, :
and have chofcn unto themfelves the creatures, that
have no more good than that which comes ff omGod,
the fountaine: As a man that forfakes a fountaine that
continually runnes, and betakes himfelfe to a crack'd
Gifterne that hath no water but that which commeth
from the fountaine, and is alfo fubjeft to lofe his wa-
ter 5 fo when men let their hearts on earthlyahings,
they forlake God who is All-fufficient for them, and
feeke to his Creatures which are infufficient and una-
ble to helpe themfelvcs : therefore you ought to
thinke of thefe things to the end you may bs heavenly
winded. Aremebranee
The fifth meanes to get heavenly mindednefle, is from whence
this, To Remember from whence thou art, fallen^ Rev. 2 . 5 . ^ * re f * llcn *
this is for thofe that have beene heavenly minded.and simile.
new are earthl} minded. It is with many Chriftians
as it is with thelfaadow on the Diall P the Sunne paf- ■ .
8o The Do&rine of Mortification.
fah and they kaow not how : or as a man going to
Sea, fifft he lofeth a fight of the Townes and hou-
fes, then the fight of the Churches and Stecples,and
then he lofeth the fight of the mountaines and hils,
thenatlafthe feech nothing but the motion of the
Seas ; fo thereare many ChrifHans that make a god-
ly fhe w of profeffion of firft, but by degrees they fall
away,till at length they become nothing ; they leave
the good profeflion^and take up an outward profeiling
Simile, of Chriftiamtie, and doe all in hypocrifie : it is with
thefe men as it is with a man that hath a Confumpti-
A fpkhuall on in his bodie ; firft, he growes weake 5 fecondly, he
c o ^ r ^P tion lofeth his colour; thirdly, he lofeth his rellifh and
a°^Siiy, t0 tafte, and this is the moll dangerous of all: fo it is in
a fpirituall Confumption 5 firft, they are weake and
feeble to performe holy duties ; fecondly, they lofe
their colour,that is,their cheerefulnefle in theperfor-
mance of holy duties ; thirdly,which is the worft of
all, they lofe their rellifli,they cannot tafle wholfome
Doftrine, they delight not in the pure Word 5 and
this is dangerous, and hard to be recovered. A Con-
fumptign at firft is more eafily cured than difcerned ;
and at length it is more eafily difcovered than cured $
to it is with the fpirituall : the fickneffe and the weak-
neffc of the foule may at the firft be more eafily cured
than dif csrned, but when they beginne to lofe their
colour and taftc, it is more eafily difcerned than cu-
red. This is a marvellous dangerous cafe ; and there-
fore to prevent this ficknefle of the foule, let men re-
member from whence they are fallen : I can compare
fuch Chnftians to nothing fo fit as unto the Image of
2V^r/A^^^r,whichheef:iwinavifion $ the head
was
•
The DofirmeofMortifcatim. 2i
was of gold, thebreft, flioulders,andarmesoffilver, such are fitly
the thighesand legges were of brafle and Iron, and compared to
the feet were of clay : fo many Chriftians,at the firft, ^™£?
for their zeaie, knowledge,tendernefle of confeience, Dan,2.$*/
are as pure gold s after wards, they grow more cold
and remifTe in the performance of holy duties, than
before^as alfo not focarefull in the keeping of a good
confcience 5 and this is worfe than the nrft,even as fil-
ver is worfe than gold 5 againe^ they come to a de-
gree worfe than that, like brafle and Iron, dead and
cold to every thing that is good 5 then at laft they
come to clays that is, to be earthly minded, minding
onely thethings of the earth: and therefore if thou
wouldeft get heavenly mindednefle, and keep offthis •
fpirituall Confumption of thy foule,remember from
whence thou art fallen.
Having alre.tc : y fte wt4 you thediflference betweene
earthly and heavenly mindednefle, and alfo fhe wed
you the meanes whereby you may get out of earthly
mindednefle,it now remains that we lay downe fome
motives to moveyou to this worke.
The firft Motive to move all men from earthly Motives to
mindednefle, is, becaufe heavenly things art a better oh h t li^ y *
\ett : the defire doth not dye,but change -> the affedi- ' " b i
ons and defires are but changed from earthly things to Heavenly
heavenly things : now every defire hath a conjun&i- *j^£ft *"
on with the things thwit they affe<51 ; if it bee but an
earthly defire, it hatha conjunction with an earthly
object; fb if it bee an heavenly defire, ithathacon-
junftion with an heavenly obje&. Now if men did
but know, or at leaft would be perfwaded of this, ic
would bee an excellent mcancs to perfwademen to
M leave
;
8 i The Do&vine oj ^Mortification*
leave earthly mindedneffe: for what is thercafon that
men will not profeffe Religion, but becaufe they fay,
rhen wee muft be crucified unto the world, and the
world mud be crucified Unto us ; that is, they muft
leave all their pleafure & delights.Itis true,thou muft
be crucified unto the world, thou muft leave inordi-
nate care of earthly things, alldiftrufting care,which
is a companion of earthly mindednes in unregeneratc
men; now what lofle will it bee unto thee, if thou
have heavenly affections for earthly? Will not a man
willingly part with droflfe for gold? A man that is
recovered of a dropfie,what if a neceffitybelaid upon
himtoabftainefromexceflein drinking, would hee
not rather willingly leave his defire, than have his
difeafe to returned So,whati£thy affections be chan-
ged from earthly to heavenly things, fo as thou doft
feele the burthen of immoderate cares caft off thee i
whatthough a neceffity bee laid upon thee not to en-
tangle thy felfe withthethings of this world, is it not
for thy foules health to keep it frorn a Confumption?
If men would be perfvvaded of the benefit that comes
by this heavenly mindednefle, and<that it were but a
change of the defire ; not to their loffe,but their great
aduantage, furely they would not beefo backeward
from getting of heavenly mindedneffe : therefore la-
bour to perfwade thy heart of the truth of this grace,
for this dorh not fo tye a man from the world that he
muft not have any thing to doe with ir, but it orders a
man in the world, it keepes him from all inordinate
cares of the world,and all inordinate defires of earth-
ly things, itfets all the faculties ofthefoule in order,
3fld it fets the bodyin ordennow if men did but know
the
The ^DoSHrme of Mortification. 2§
benefit ofthis change, they would be moreeafily
perfwaded to leave earthly mindednefle.
The fecond Motive, to move all men toleave earth- %
ly mindednefle, is, becaufe there n no fweetnejfe in N© fweetncs
thefe earthly members; there is an Inf Iifficiencie in them, ^^ ly
they cannot give any true content to the hearc of atr ' '* J '
man^and that they cannot doe it,this is cleare by two
particulars: Firft, this arifeth from the mutability of
the things ; Secondly, it arifeth from the difpofition
ofthe perfons.
Firft, I %, they can give no true content unto the
heart of a man or woman, becaufe they are mutable, Bccaufc t h cy
and fubjed: to change : now you know that all earthly arc mutable,
things are mutable, they have a time of being, and a
time of not being: let the heart of a man or woman be
fet upon any of thefe earthly things,aadthelofle of it
wil bring greater forrowofhart,by how much more
hee hath let his heart upon them ; if immoderately,
then the forrt>w is the greater ; if moderately,the far-
row is the lefle ; but if he fet his whole heart upon a-
ny thing,whetherk be hisriches,or his honor, or his
pleafure, the lofie thereof willcaafe much forrow of
heart: now it is onely grace that gives true content un-
to a Chriftiansfpirituall things they change not,they
are conftant, immutable, and permanent, as JutUfica-
tion,Remiffioaof finnes,and Rcconciliat ion,thefe are
not fubje<5£ unto any change, they cannot be lofi s for.
when the heart is fee upon heavenly things, the com-
fort cannot bee removed, becaulethecaufeof that
comfort continues. Now comfort inChrift is thetrue
content ofthe foule, and therefore where Chrift is by
his grace in the heart,there is content.
M z. Second-
&f Tfo DeSlrinc of Mortification.
- Secondly ,1 fay,they can give no true content unto a
Bccauic of man or woman, if we confider the condition and the
pu condition difpofition of cftc perfons,and that two wayes : firft,if
we confider them as good men,and fo belong to God j
or fecondly, if we confider them as bad men, andfo
not belonging unto God, wee fhall fee that outward
things cannot yeeld any true content unto either,
i Firft, if they be good men,and fo belong untoGod;
Whether y et t j iere cannot be fuch fweetnefle in them as to give
true content unto the foule.For many times they area
caufc,or at leaft a meanes todraw affli&ionsfromGod
upon a rnan:for Godisa jealous Gcd^ that is, a God ha-
ting fpirituall Idolatry.Now when theheajt of a man
or woman is immoderately fet upon, when, I fay,his
heart runs a whoring from God after earthly things,
whether it bee after riches, honour, orpleafurc, the
Lord will befureto meet with him, and whip him
home for it: As wefee in David and Eli-jf David will
let his heart upon Abjalom^ the Lord will bee fure to
meet with his Abfalom above all the reft \ if Bit will
not correal hisfonnes,but let them difhonor thewor-
fhip&ferviceof God, God wilcorreftthem himfelfe.
And this anfes from the nature of God^forGod hath
a fatherly care over his children, and therefore will
not fuffer them to foile themfclves wi:h thethings of
the world,nor their a#e<5Uons to bedrawn away; and
therefore theApofHefaith,that be chafiifeth every fonm
•whm he doth receive ; that is, if a man or a woman doe
belong unto God,they (hall be fure of forrow and af-
fliction 3 and thefe are fent un-o them to weane them
from the things of this world, to purge out of their
hearts that fweetnefle that they are ready to conceive
in
Tht DoEtrineof Mortifit&tion. $5
in thef e outward things by reafon of that corruption
that is in them.
Secondly,if they be wicked men and doe not belong 2 ;
unto God,yet there flial be no fweetnefie in them,for Wicked,
if he be notregeneratc,outward things are not ian&ifi-
ed,& where they are not fa&ified uuto a man or a wo-
man,no fvveetnes can be expe&ed from them: And the
reafon is, becaufe they have not peace of confeience,
which proceeds from grace.Now howfbever world-
ly men may feeme to the world to have true content,
and to be filled with joy,y et the truth is,it is a fick joy*
for their confeiences are ever accufing of them, and
they are in a continual feare that theyftal lofe one an-
other; therefore the Lord will befure to afflidi them,
Fja. 5 J . 1 9 .theLordmllbcare aadafftiti theft becaufe tbej
bave no changesfherfore they feare not God: therfore doft
thou fee a wicked man profper in the world,& is not
fubjeft to fuchcroifes & lofles as other men are, it is a
foule figne chat that man doth not belong unto God,
but is one \\ homGod hnthappointed unto damnatio: The nature
For this is the nature of earthly mindednes,it carts out ©f earthly
of the heart the feare of God in an unregenerate man; roin,ie <tocfrci
now whereG&ds feare is not,Gods grace wil not help
that man.But this isnotufual,fortheLord moft com-
monly meets with them here either by affiifting of
judgements upon rhemuor elfe with fudden death^but
if hee doe not meet with them here,it is becaufe their
judgements may be the greater, that when they have
heapt up the meafure of their fin, then God wil heape
upthemeafureof their punifhmenr, and the mea-
fure of his wrath, to preffe them downe unto hell.
Now what if God deferre the execution of Judge-
M 3 ment.,
S5 The DoSirine of Mortification.
menf, it is not becaufe there is any fla^kncfle in God,
as if he did noc regard them,but theApoftle faith,thac
f Pet 3 ip, tiS his Mic#*i i Pet. 3.20. hee takes notice of it, hee
purs it upon record, he remembers it well enough,
but he is a patient God 3 that is, he waits for their con-
version. Now patience is an attribute of God, and
every attribute of God is Godhimlelfe; for there ts
mtbingthat is in God but it is God: Patience, I fay,is one
of the Attributes by which God hath made himfelfe
knowne unto us: now when men abufe this Attribute
of God, hardning himfelfe from his feare, hee will
certainly meet with them : what and if God doe de-
ferrelong i it is notbecaufe he fhall efcape unpuni-
fhed; for faith God, When 1 begin, I will make an end :
that is, I will ftrike but once, they fhall have no more
time for repentance, they (hall not abufe my patience
any more.This is a fcareful Judgement of God, when
God doth proceed by profperky to deftroy them ;
and it was the judgement the Lord threatned againft
1 Sim^u the twolonnesof Ely,Hoj?bni and Pbineas,i Sam. 3.22.
Thus you fee there is nofweetnefle in outward things
for a man to fet his heart upon them.
The third Motive, to move all men to leave their
No fetation Gflfthljr mindednefic,is, becaufe if a man or woman be
uuh them, earthly minded,^ cannot be faved: and who is there
amorigft us. that would not willingly bee ftved i All
men do delire £ dvation,and yet there are but few that
in truth doe def ire ir, becaufe their practice of life is
not anfwerable to fuch a defire^for the Apoftlc faith,
He that bath this btfejurgetb himfelfe ; thatis, hee will
take fpintuall Phy ficke,the grace of the Spirit,which
will throughly purge out this earthly mindednetfe,or
•. ~ at
The DoSirine of Mortification^ $j
at leaft wife keepe it under,that it fhall not bee able to
beare dominion in his heart. Now I fay there is a ne-
cecffitie laid upon every man to be heavenly minded;
for Co our Saviour faith, Mat. 6.24. No mancan ferve
two wafers ^ hee cannot ferve God and Mammon ; that is, Mat 6l *
hee cannot ferve God with one part of his foule, and Go d wi]] haVC
the world with another, you cannot be earthly min- all the (oak
ded, and heavenly minded 5 God willhaveall the ornonc *
foule or none, God will admit of no Co-partnerfhip,
hee will not be a fharer with the world of that which
is his right. Againe, two contraries in nature cannot
ftand together ; nowthereis nothing fo contrary as
God and the world : and therefore the Apoftle faith,
If any man love the world^ the love of the Father is not in
him : that is 3 if he fct the world in the firft place,hce
cannot keepe the love of God,Ged and his grace will
depart from that man : It is a thing contrary to nature
to ferve two matters, men cannot beare it, for there
carj be but part ferving ; and furely itis not fo contra-
ry to a man,as it is contrary unto God ^ therefore it is
the folly of men that thinke they may retaine their
earthly mindedneffe, and yet ferve God too ; butit
is unpofhble to joyne thefe two in any a6iion,and yet
be acceptable to God : Faith is that which is the or-
nament of every a<fh on 5 Whatsoever is not of faith^ u
finne : now every earthly minded man, is a fakhlefle
man ; itkeepes Faith out of the foule, whether it be
I©ve of riches, or honour, or pleafure, though it bee
but a depending on the approbation of fuch or fuch a
man,it will keepe Faith out of thefbule ; fo faith our
Saviour, loh.^.^.How canyon beleeve feeing yefeeke ho^
nmroneof another *, and not the honour tht commtth of
God?
88 The DoSirine of Mortification.
God ? The caufe that they wanted Faith, was, becaufe
they preferred the approbation of men, and fought
that before the gifts and graces of God ; for it is un-
poilibleyou (hould bdeeve, fo long as you retaine a-
Luk.9.1?. nyaffeftionofvainc-glorie. Luk.p.i^. our Saviour
Varies ou gives two markes of a mie Chriftian $ the one is, to
twe cbiiftian deny himfelfe 5 and the other is , to take up the Cr$(fe -
therefore it is not only required that a man deny him,
felfethe pleafures and profits of the world,and all in-
ordinate affe<3ions,but he muft alfo take up the crofle,
he muft be willing to fuffcr for Chrift, reproach,dif-
daine, and fliame -, for there is as great a neceflitic laid
upon him tofuffer, as to deny himfelfe : and thinke,
thinke not your felves heavenly minded, except you
finde in you a heart willing to fufler for Chrift.
4 The fourth motive to move all men toforfake
It is the beft earthly mindedne(re,is,becqsufe^^^^^^^, and
part to do lo. ever y man wou l<j havethe belt part ; but it is a hard
matter to perfwade men tftat that is the beft part , for
they fay they have felt fweet neffe in them, and there-
fore now to perfwade them,is to fight againft reafon;
which is hard to be evinced without manifeft proofe:
Firft then,we will prove it by Autboritie : Secondly,
we will proveitby Reafon.
Firft,I f ay,we will prove heavenly mindednefle to
Proved by ^e ^ better part by Authoritie or Scripture : as Luk.
Authority. 10.41,42. where in theitorieof Martha and Jfary,
Luk.io. 4 r, 4 i our Saviour makes a foure-fold difference betweene
A P fourt foia cart hly and heavenly things; firft,Chrift faith to Mar-
difference be- tba^ Martbatbou care]} and 'art troubled \ that is, there is
iwccnc earth- much care and trouble both to get and keepe earthly
jy a thfn h g5? Cn " things, thele cannot be gotten without great labour 5 it
is
tbeQotirine if Mortification . %$
is a part of that curie which God laid upon A dm, Gen^iy.
that//; thefweat of his br&wes hejheuideat his bread ; that
is, he fhould finde much difficultie and labour to get
outward neceffaries for the fuftaining of nature: Mary
fhee fate downe,fhe was at reft, which ihowes us thus
much, that it is aneafie labour, and an eafie worke to
feeke after grace : Indeedit is no labour at all, if wee
compare it with the earthly labour jthc one is the de-
light of the foule, but the other is the burthen of the
foRle : now that which is the onely delight of the
foule is grace, and therefore what thebodiedothto
fatisfie the ibule in this, it accounts of it as no labour
to it felfe,forit yeelds willing obedience to thefouie;
now where there is a willingnetfe in any man to doe a
thing for another,the performance of the thing is not
accounted as a labour to him,but as a delight, becaufe
he is willing- but earthly mindedneffe is aburthen to
the foule, becaufe it is compelled by the unregene-
rate part to y eeld obedience unto it : therefore you fee
that heavenly things is the beft part, becaufe it is an
eafie worke.
Secondly, Martha is troubled about many things $ %
that is, there are many things required to make an
earthly minded man perfe&, to make him fuch an
one as he would be .* if hee have riches, then he muft
have honor,andpleafure 3 anda thouftnd things more,
and yet never come unto thar which hee would bee :
it may be he is rich,but he wants honou^it may be he
is honorable,but he wants riches^or it maybe he hath
both, but hee wants his pleafure; heenjoyesfbme-
thing,but he wants that which hee would enjoy. But
itf^hathchofen \x\tom thing, and that is Chrift,
N this
- A
£ o The VoUrim oj ^Mortification.
this fatisfies her ; butfliee hath not him alone, but
with him fhee hath Grace, Judication, and Rcmiflt-
onoffinnes; one fpirituall grace with Chrift makes
a-Chriftian happy, hee needs not to labour for any o-
ther ; if Ctrift be in the heart,he will draw all grace
with him into the heart: and therefore the Apoftle
faith, He that gave wChrifl, mil with him give us a H
things e/fe: that is, all grace that wee ihall ftand in
need of.
3* Thirdly, Martha was troubled,but about earthly im-
ployments, things of little moment incomparifon of
grace : but Maries was for the one thing needftdb namc-
ly,graceand holinefle, and therefore Chrift called it
the beft part^and indeed what comparifon is there be-
tweene earthly things andgrace.
4 Fonrthly, Martha's part is but of corruptible thing?,
fubjed to change ; they were mutable, there was no
folidnefle in them -> but Maries part (hall never be taken
away jromher .• Now with men, that which will en- t
durethetengeft,is alwayes efteemed the befh Maries
fhall never be taken away ; which implyes thw Mar-
thas was nothing fo, becaufe it was fet in oppofition
againft it. Thus you fee how Chrift judges of them*
and therefore if you will beleeve Chrift, fpirituall
Luki*.8.8cc things are the beft part. Againe, Luk. 16,8^9^10^1.
o f cne4. t l 1Cf e are foure differences fet down bet weene earth-
ly things and heavenly things,whereby Chrift proves
that heavenly things arc the beft part.Firft,they make
us unrighteous,and therefore they are called^w/>^-
ous Mammon^verf.8. they draw the affedions away
from God 5 and then a man becomes unrighteous : but
that which makes us truly righteous : is grace $ fo then
if
The T^oUrine of Mortification] p i
it cannotbe denied but that is the beft part that rtiakes
us the beft. Secondly, they are the leaft part ; He tha*
isfaithfMin the leaflets faith full alfo in mucb^ that is, all
outward things are leile than grace,though they were
never fo great ; a little Faith, a little San&ification is
better than a whole kingdome without this. Paul rec-
kons all his outward privileges but dung,in compan-
ion of grace, Pfril.3.%,9. which hee would not have
done if they had not beene the better part. Thirdly,
they make us un juft ; he that is nnjufi in the leaft ^ is alfo
m]uft in much 3 that is, hee that lets his heart upon t
earthly things, it will fo draw his heart from God,
that he will make no confeience of right and wrong;
now that which blinds the confeience is certainly the
worft part. Fourthly, it makes us unfaithfull • Ifym
have heenefaithfullina little wicked riches, how will
you be faithfull in the true riches 1 that is, hee that is
earthly minded God cannot truft with any grace ; for
earthly mindednefle takes away the fidelitie of the
creature 3 now where there is no true faith, there can
be no true repofe in that man : A man without faith,
is likeahoufe without a folid foundation, nobodie
dares truft to it,neither wil God truft an earthly min-
ded man with grace.Thus you fee k proved by Scrip-
ture,that heavenly things are the beft part. Now wee
will prove it by Reafon that it is the better part.
The firft reafon is,becaufe Chrift in the places be- 2 *
fore-named proved it to be the beft part, therefore if ea fi nT *
you will beleeve Chrift on his Word, heavenly
things are the beft part. The fecond Reafon is, be- a
caufethey make us the fons of God, and confequent-
iy,theheiresoffalvation$ Wee are (faith the^Apoftle)
N z. the
9* The Doffr'me of Mortification,
t he fanes of God by faith in Ufa -> but the other makes
3 us the children of the devill : And the third reafon, is,
becaufe he rewardeth heavenlymindedneffe with GlU
vation,but the other he doth not reward.
5 The fifth Motive to move all men to forf ike earth'
MhbingsirclymisHednefle^ (if none of all thefe before fpokea
roofing! '" °^ w ^ movc thee, yet let this move thee,) is this, be-
cauft: all 'things areatGodsdifiofing; heeit is (as the
Wife-man faith) that gives riches and honour, povertie
and want; all things are of God, there is nothing in
earth, but it is firft in heaven : astheecclipfe of the
. Sunne is firft in heaven, and then in the water and
land ; lo there is nothing that comes to pafle in the
world, butitwasin heaven before all etemitie. This
Dav/d conkttkthyPfd. 31. ij. They have laid* fare
•v t . * fi r ™t, but my times are in thy hands : that is, they have
Iaidatrappe to take away my life from mee, but it
was firft decreed in heaven with thee what they
fhoulddoetomee, all things come from God, whe-
ther they begood things or bad, whether they come
immediately from God, as life,health,joy,falvation,
or the like ; or whether they come mediately by o-
ther meases, as friends, wealth, pleafure, ficknefle,
forrow,or thelike : when thou art fad, who can com-
fort thee if God will not? whenchon art fick,who can
heale thee? when thou art going toheU,who canfave
thee ? Art thou weake,who can ftrengthen thee? Art
thoupoore, who can enrich thee ? Preferment f frith
David) comes neither from the Baft, nor from the Weft, but
from God that fiejvtfb'mercy : Art thou in favour with
a great man, Who promoted thee? Art thou in ho-
n©ur,Who exalted thee? Perhaps thou wilt fay,it was
m
thi Do&meef Mortifieation. p$
my parents, or thisfriend,or that man ;no,it wasfirft
decreed in heaven,or elfe it had never bin. This made
David fay 'JPfa<6. 8. The terrors of life and death are in thy P iaU,?.
power ^ or doe btfongunto thee • maris, nothing hath any
power to doe any good or hurt, but as God wils it ; I
fay,good or hurt is oiGodWhat eviliis in the City^and
the Lord hath not done it? that is,what evil is committed
and is not firft permitted by God to be done.The ble£
flag of the creature (as we call it )is of God:Doththe
Lord fend any creature to hurt thee? the creature hath
no power to doe if, except the Lord command him :
As for example ; You know an axe is a fharpe inftru- simile.
ment, which with helpe will doe much hurt,yet let it
alone and it will doe no hurt at all ; but let a hand be
put to it,and presently you may doe much with it : fo
the Creature hath no power to hurt thee,except they
joyne with them Gods command; and this wee call
the evill^f the Creature Againe, doth the Lord fend
any Creature to comfort thee? it is notbecaufethe
Creature can comfort thee, the Creature hath not
any fuch power in it felfe, but the Lord ufeth it as
an Inftrument for thy good. Matth. 4.4. Man hveth
not by bread wely , but by every word that froceedeth
out of 'the mouth of God: that is, bread, although it
be a good Creature, yet it hath no power to nou-
rifh thee,except the Lord put power unto It,and com-
mand it tonourifh thee. Now feeing allthings are of
God, and this heavenly mindedneffe is a meanes to
bring a bleflijng upon all the reft, that §,to blefle them
for thy good 5 be heavenly minded : This was the en-
couragement theLord gave untoAbraham^Feare not for
I am thy exceeding great rewardjvalke vgrightly with met:
N $ Co
P4 fh* Dottrine of Mortification;
(o if thou wouldeft have a rich reward, falvation and
everlafting life, then get heavenly mindedneffe.
But you will fay unto me, it is true, we were once
earthly minded, but now we are heavenly minded $ I
am now another man to that I was,therefore that you
may not deceive your felves tothinkethat you are
heavenly minded when you are not, I will give you
Kiarkcsto fomemarkes whereby upon examination you may
thwwc have know whether you have left your earthly minded-
loftour earth- nefle or no.
J y» n ^n« jhefirfl: figne whereby you (hall know whether
^ l you be earthly minded or no, is, by examining your
felves whether your delight in earthly things be im-
moderare,or an exceflive caresexamine whether your
hearts arefofet upon them, that it deprives you of
allfpiritualljoy, if you doe, you areas yet earthly
minded.
>. Firft, if you exceed in the matter of getting of
them, and then in the matter of keeping of them;
when you make them the chiefe end of your defire,
and preferre your owne profit in the getting or kee-
ping of them before Gods glory ,this is to make them
.your God : yet I fay not but it is lawfull to ufe things
for an end 5 as Recreation, for this end, to fit our bo-
dies for the performance of better things, this is as it
were to take phyficke for health- fake : but when men
will make them theirend, nay, fet the creature in the
place of God, which is fpirituall whoredome. And
this is when men will fcrape riches together,fb much
for this childe,and fo much for that childe ; fo much
for this ufe,and fo much for that ufe^in this thou fee-
keft thine owne ends 5 but if thou wilt get then»,get
them
The DoSlrine of Mertifuation^ 95
them for the right end 3 that is, Gods glory, and not
rhine end to fatisfie thy lufts, let them be all at Gods
difpofing: and remember, Luk.\ 6. what became of
the rich mansend,and the end of all his ends. I fpeake
not this as if now but unregenerat men were troubled
with immoderate cares ,for many times the deareft of
Gods children have exceflSve cares for earthly things
and many times doe exceed their bounds, but yet it is
not conftant but by fits and away. Therefore try, is
thy exceffive care conftant i it is a manifeft fignethat
thou art earthly minded, thou art not as yet crucified
unto the world: 1 Tim. 6. 9,1 o.The Apoftle &hh y Tbey l Tim/.9,ioj
that would be rich, pierce themselves tborow with many for-
rowes : that is, they flay themfelves, they are their
owne greateft enemies :and 2 Pet.i.i i.SimtPeter cals » Pet»***J
them natural! bruit be.ifts^ led with fcnfuality ; becaufe
when men fet their hearts and affc&ions uponearthly
things, they are deprived of narurall reafon : now the
reafon, we know, is that which makes the difference
betwixt reafonable and unreafonable creatures, and
therefore when men come to lofj their underftan-
dings, then hey become bruit beafts ; and then no
marvell if they have beaftly affe&ions, and be leda-
way with fenfuality, to a fatisfying of their lufts, be-
ing mad to be taken in giving way unto their Iufts,and
infiiaring themfelves with thofe pleafures wherein
they bee delighted,and fo make theoifelves a prey un-
to Satan.
Secondly, you (hall know it if you exceed in your
pleafure and rccreations,as gaming,and bowl ing,and 5
fporting % grant they be lawfull, yet if they bee uied
exccflively it is a note of earthly mindednefle. Recrea-
tion
96 The DoStrine of Mortification.
Recreation ton fhould be but as a ftone to whet theFaich when it
when lawiuu, j s &d\ y z m eans to fliarpca the faculties,that they may
bee the fitter to doe the fun&ions of the body and
foule^but when it is ufed exceflfively,it becomes a hurt
and hinderance unto it ; when men will make a trade
of Recreation, and lpend their time in it from day to
day, and fo make it their vocation; this is a wicked
thing,and this is folly in yong men,who becaufc they
have meanes, therefore thinke that it is not unlawfull
to fpend their time in gaming, and the like 5 but they
are deceived,forthe Lord exempts them from no cal-
ling that I know of; fure I am, idlcneffe, and gaming,
and other recreations are no calling for them: And
this is thereafon that yongStudents wil not fet them-
felves to their Studies, but becaufethey have wholly
devoted themfelves unto theirRccreaiions. And ther-
fore examine your felves in thefe two, fo likevviie for
all other in the like kinde, and accordingly judge of
your felves whether you be heavenly minded or no.
iMmk * The fecond figne whereby you may know whether
you be heavenly minded or no,is,by the efteeme that
you have of heavenly things* whether you efteeme
them as a pan of your felves : every facultic or habit
hath an obj :&,ifthou be a carail man then thefe earth-
ly things arethat which delightsthy foule,but if thou
be heavenly minded,then fpirituall things are the de-
light of thy foule. Now touch a man that is not rege-
nerate in thefe outward things,and you touch his life,
for he accounts his life as them, for they are part of
himfeife ; but it is otherwise with the fpirituall man,
he accounts not of thefe earthly things : 2 Or. 4. 5 .
the Apoflle faiths lYcefracb net m felves ; that is, we
account
the DoStrtne of Mortification] : yj
account not of the approbation of men, nor any out-
ward thing,as a part of our felves $ therefore if wee
want thefe, we doe not much care. Hereby then ex-
amine your felves what are the things you moft de-
light in f What, arc they earthly things, how to b£&
rich or honourable? Doth this take away all your
time, and employ all the faculties of your fbules,that
you can have no time to thmke upon God y or at leaft
if you <ioe,yet it is very remifTely and overly, with no
zeale or affe&ion t Then certainly as yet thouart not
heavenly minded : But if thou be enlightened by the
Spirit,it wil be farreotherwife with thee;thefe earth-
ly things will have but the fecond roome in thy hearr,
all thy care principally will bee how to get grace, ju-
ftification, remiffton of finnes, and reconciliation.
Now if it be thus w'th thee, it is an excellent figne
thatthou art heavenly minded ^ whenthou canftfay
with iW, Rom. -j.x7.lt is not /, but finite in me : that Rom,7,i f
is, the lufthgs and rebellions which are in my heart
after thefe earthly things, have not the fTrfl place in
my heart: It is not /• that is,it is the unregenerate part,
which I account not as part of my felfc ^ if (I fay) ic
be thus with thee, it is a figne that thou art heavenly
minded : forif thou haft obtained this heavenly min-
dedneflc,thou wilt be difpofed like a Traveller, who
will ever be enquiring the way home,and whether al
at home be well: if heecan meet with any that can
thus certifie him, and hehearethat they are all well
at home,then he will the more chearefully undergoe
any diificultie that he fhall meet withall in the way ;
will undergoe ftormesandtempefts Jiunger and cold:
in like manner it is with the heavenly minded man,hc
O will
p$ The DoBrint of JMortificatiihl
will ever be asking the way home, ( for indeed hea-
ven is our proper home) and whether all bee well at
bome^that is,if God,and Chrift, and the Spirit, and
the Saints beatamitie with him: andinhimfclfehee
*vill be inquiring if he find faith, and repentance, and
peace of Conference, if he feeles that for matter of
Juftification and rcmiflion of finnes he be well, he re-
fpe&s not the world, hec cares not much what hec
meets withall, whether reproach and fhame, penury
cr want,fo he find no inlacke of fpirituall grace all is
well with him. Therefore examine your felves whe-
ther you bee heavenly minded or no by the eftecme
that you have of earthly members.
iMtrkfU The third fignc whereby you may examinineyour
felves whether you bee earthly minded or no, is, by
your fpiritualltafte, whether you rcllifh heavenly or
earthly things beft : and therefore the Apoftle faith,
Rom. 8.5. They that are oftheflefb doe favour the things of
the jit jh^ but they that areoftheJ}irit the things of the
fyirit • that is, if the heart be regenerate it will tafte a
fweetneffe in nothing but in heavenly things, or ac
leaft nothing will be fofweet unto him - y and on the
contrary,they that are earthly minded, they can finde
nofweetneflein heavenly things. Now(as Ifaid be-
fore) every facultie or habit hath on ob jed in which
it is delighted, whether it bee unto good or untoc-
vill, fo thatif the heart bee regenerate, then it will
finde fweetneffe in nothing butfpirituall things, but
if it be unrcgenerate, then it can finde no fweetneffe
in heavenly things; neither can it wifli them Co well
as earthly things. Therefore examine what you de-
light in, what delight you have of the hearing of the
pure
The DoStrine of Mortification. pp
pure Word, whether you rellifh it then beft when it
comes in the plane evidence of the Spirtt, or when it is
mixt with eloquence and wit \ which if you doe, it is
a figne of earthly mindednefle.lt is faid,2 Pet.i.i. As
new borne babes defirc the ftneere milkeofthe Word: that
is, the man that is truly regenerate and renewed hec
doth beft rellifh the Word when it is alone without
• any mixture, and therefore he cals it xhcfmeremilke ;
that is, the pure Word : As it hefhould fay, It is pure
of it felfe, but if there be any thing added unto* it, or
mixed With it, it detracts from the excellencie of it ;
for.ndeed the Word is the pureft thing in the world:
all Arts,and Sciences, and knowledge of Philofophy
an ^oodformorall duties, but they are corrupt and
uucleane in companion of the Word; andtherea-
fon is, becaufe thcie are the, works ofmen^now there
is no worke of man but it is fubjeft to corruption,
butthe Word of God rcmaincs pure: therefore ex-
■ amine your felveshowyouftand afie&ed with the
pure Word.
But fome will fay unto me, that Eloquence and wit oMcfcil
is an ornament unto the Word, it fets forth the excel- Eloquences
Iency of the Word the more ; therefore if it bee fuch j£c twrd* "*
^n ornament unto the Word,then it ought to be ufed;
otherwaies the excellencie of the Word will not ap-
pearc.
To this Ianfvver,That humane Wit and Eloquence Arwf.il
is fo farre from fetting forth the excellencie of the
Word,as it obfeures the excellencie of it : I fay,there Th * %erext
is no ilrtjSciencc^Tongue, Knowledge or Eloquence the Wed,
in the world that hath fuch excellency in them as the
Word hath} whether you refpe&the Author,God;or
O 2 the
I oo The DeStrme of Mortification.
the Indirer, the holy Spirit ; or the matter of it,Chrift
and hisrighteoufnefle. Againc,the ftile the Spirit ufes
in fetting downe the phrafes of the Scripture, fhe wes
plainly that it is excellent of it felfe : now if any thing
be added unto a thing that isexcellent,either the thing
muft be as excellent,or elfe it detra&sfrom the excel-
lencie of its but there is no man but will confefle that
the Word is the moft excellent thing in the world,
therefore it mud follow, that Eloquence addes not to
the excellencie of the Word.
But you will fay unto mee, May wee not ufe Elo-
quence and Science in the Preaching of the Word '.
To this I anfwer,That it is an unfcafonablc thing,
itaiMftoc be I fay, a thing not feemely, that the Word bee mixc
Biixt whhc- with humane Eloquence 5 for the pure Word
fhould bee purely delivered: and the Apoftle faith,
2 Corinth.^ . 1 Preach not my felfe unto yon : that is,
1 fought not mine owne praife by ufing Eloquence
of words, but I Preach the Word purely, withouta-
ny mixture of any thing with it: againe, hee faith,.
2 Cor. 1 . 1 7. When I came among jouj came not in tbeen-
tifwg words of mans mfdome^ lefi the Croffe $f Chrijt
fhouldhe of none effect : that is, I came not with words
more for fliew than for fubftance; hee calls the
Preaching of the Word that hathany thing mixed
with it, whether Wit or Eloquence , but enttfing
rvordsfach words as doe rather feed the humour, than
whatrream: workeupon theconfcienceof a man. Now a man is
words! feidto be entijedy when he is drawne away from that
which is good,unto that whkh is either evil abfolute-
ly,orelfe not fo good as tharfrom which hers drawn.-
and the truth isjheethat ufeth Eloquence in the prea-
ching
Obictt.l*
ThcWord
loqucncc
i-Cor.1.17,
opened,
Tbs Dofirlneof Mortification. ibi
chingof the Word, doth nothing elfe but draw the
heart away from affeding the pure Word, unto that
which hath no venue in it tofave.Againe,hePreach'd
not with entifing vtoxdsJeJltbeCroJfeofCbriJlfkotddbc
ofnoneeffetf: that is, if I (hould preach myfelfein
mixing any thing with the Word, that would takea-
way the power of the Word, the Word would not
becffeduall to worke grace in the heart , therefore I
dare notpreach after this manner,left I fliould deprive
the Church of the power of the Word, for if it want
power to worke,ic will alfo want power to faverthcr-
forethe Apoftlefaith, i C^.10.4. The weapons of our
warfare are not carnally but mighty through Goa,drc. that
is, the weapons by which wee flay our corruptions
and lufts,are not carnal r 5 that is to fay,are not eloquence
of fpeech,or any human ar t,but are mighty throughGod^
that is, by God there is a fecret power given unto his
Word,wherby itover-maftereth the lufts in the hart,
and worketh in it a new kinde of qualitie.
But you will fay unto me. What muft we doe with ofaB. 3 »
our learning? or what muft we not learne Sciences,or
muft we (hew no learning in preaching t
To this I anfwer, It is true, that we had need to ufe A»/V. 3/
all theArts,Sciences,and knowledges that we can,and How learning
all' will be little enough 3 for as the Apoftle faith, £ toWe?
Who is Efficient for theft things i thatis, who hath the in preaching
knowledge of Arts, or Learning, or Eloquence fuffi- tneWord -
ciently to preach the Word : but yet wee muft take
heed that wee doe not bring them unto the Word
as wee finde them, neither in them to fhew our
felves, but onely make them asameanesto helpe
us for this worke : As for example ; The Children
O 3 of
S'milei
Simile.
0fa8^
Anfvc. 4.
Mintfters
fhouid no:
j>leafc their
pcople wirh
tlci]i»cncc.
1 02 The D&Slrine of Mortification.
of Ifrael might whet their fithes upon all the ftones
of the Philiftims : fo a Miniiter may fharpen his fa-
culties wirh Arts . A man that keepes fheepe, he feeds
them with hay, not becaufe he looks that they fhould
bring forth hay, but Lambs and Wooll ; even fo,let a
man ufe thefe Arts & Sciences, yet not to bring forth
Eloquence, but to make us more able to Preach the
pure Word. It is good therefore that wee take heed
that weedoe notecclipfe the excellence of the Word
by thefe: Wee know, apparell though it bee laid in
pure gold, yet fo much as is covered of it, detra&s
from the excellencie of it,therforeit were better that
it were alonerfb it is with the Word,though the Word
may feeme to be gilded with Eloquence ©rPhilofo-
phy.yetic were better that it were alone, for fo much
of it as is covered with thefe, fo much of the excel-
, lencie of the Word is .hid. {
But you will fay unto me, that wee ufe Eloquence
and the like,that men may the better conceive us,and
that our mmiftcrie may the better be refpeded 5 for
we find this kind of teaching moft pleafeth them, and
which moft men afted:, therefore if wee (hall not ufe
fuch and fuchphrafes of Eloquence,we fhall belittle
rcipefted amongftthem.
To this I anf wer, that every Minifter is,or fhould
be a Phyf ician 5 now we know that the part of a wife
Phyfician is not to latisfie the humour of his Patient,
for fo he may encreafe the difeafc, but to labour to
cure him by rainiftringfuch Phyiickc unto him, 2iS he
knowes by experience the neceifitic of the difeafe re-
quireth : even fo, to hum our men in Preaching, is not
the way to cure them, or to change the eviJl difpofi-
tion
The DoSlrine of Mortification^ J03
tion ©f their nature, but rather a meanes to cncreafe
their difeafe, nnd to make them obftinate and rebel-
' lious againft the Word, when it ftnll come home un-
to them : For what is the reafon that the Word is fo
©ppofed, when it is preached (as the Apoftle faith)
by the evidence $f the Spirit andin forver^ but becaufeit
crofleth theircorruptions i It comes not m the fame
mannerthatitwaswontto doe : therefore the bcft
way fhould be to Preach inthe Spirit 5 that is, to ap-
ply the pure Wordof God unto the Confciences of
men, and fo to purge out the ficknefle of the foule be-
fore it grow incurable. There is a dif cafe that many Simile*
women have at their ftomackes, whereby they defire
to eat aflics, and other things,which poyfons natures
• now if they be not cured of it by purging out the hu-
mours that lye there, butbefatisfied in it, it will at
laft deftroy them : fo it will be with thefe men^o fa-
tisfie them inthis ficknefle ofthe foule,is not the way
to cure them,but to makethem more incuiable: ther-
fore let Minifters looke that they Preach the pure
Word, and nothing but the pure Word ; and let men
examine themfelves whetherthey bee heavenly min-
ded or no, by their tafting and reliifhing of the Word
when ir is Preached purely without any mixture, or.
elfe when k is mixed with eloquence..
T he fourth figne whereby you may examine your UMkrkf 4
felves whether yoube heavenly minded or no, is, to
try the opinion and judgement you have of heavenly
tbings,howyou conceive offpirituali things. Rom.iz,
2. The Apoftle faith,. And be renewed in the.-Jpmt of
your m'wdes, that you miy know what that good, and holy,
(indacceftnblew'iIlofGddinChriJlis: Hee that is hea-
venly
104 ^ e Do&rine of Mortification.
vcnly minded hath a new judgement given unto him
whereby he is abb to fee fpintually all things in ano-
ther manner then he did before ; I fay not, that hee*
faw them not at al bifore,but he faw them not in that
manner that he doth now, for he pi renewed m the fttr*
of his w/W, faith SaintfW ; he hath a change wrought
in his heart and underftanding, whereby he is able to
know and to doe the will of God in a more futablc
manner then before y he hath a new light in his foule,
whereby he is able to know what the ml ofGodmChrifi
is > that is, he knowes what God doth require to bee
done by him for Chrift, not carnally by a bare under,
ftanding, but fpiritually by the workc of the Spirit r
and therefore faith Paul, 2 Cor. 5 . 1 6. Henceforth know
% Cor. * «i €. we no man after theflejh , yea*, though we have knowne
Cbrifl after the flefh^ yet now henceforth know we htm no
wore: that is, we knew him before in a carnall man*
ner,a$ he is man, or as he was a man amongft us, but
now we know him in another manner^as he is our Sa-
viour, and our Redeemer, Chrift my Saviour and my
Reconciliation to the Father,
what know- Now it is nota bare knowledge that I fpeake of,
ledge is f uc h a knowledge as is attained unto by Learning and
thc°s jtoli/ Art, f° r f° a mm ma y ^ avc knowledge, and yet not
be heavenly minded; but that knowledge I fpeake of,
is a knowledge that is wroughr by the Spirit^when it
hath changed the heart, then he is able to judge both
of Pcrfons and Things.
Firft, for Pcrfons ; hce is able to j udge of the per-
fons of men^and accordingly to make a difference be-
tweenemen: if hee feeapooreman that is a found
Chriftian, though hce bee contemned in thceyes of
the
T
Pcrfons
the World, yet if itappeare to him that he hath grace
inhishean,orif hemakean outward profeffion of
idve to God, he doth highly efteeme of him becaufe
of grace $ on the contrary, if he fee a great man,
tkxigh in gitat honour and efteeme with men, yet he
refpefts him nor if he want grace : Therefore examine
your lelves whether you are able to diftinguifh of
perfotis in this kinde.
Secondly,forfto^ $ he is able to judge of things — . *
whether they be fpirituall or earthly ; he is able now m6S- J
to know what is truth, and to embrace it ; and what
is error, and to refuie k ; he hath now a Touch- ftone
inhimfelfe j that is, he hath the Spirit of difcerning,
whereby he makes tryall of graces, and byes hold on
thofe which will indure the touch, thofe he will re-
ceive as fpirituall 5 the other which will not, he calls
out as counterfeit: therefore the Apoftlefaith,iCto*.
2.?. The eye hath notfeene, nor the cure beard, neither have
ent red into the heart ofmanjthe things that God hath prepd-
red fir them that love him : that is, he was not ableto
judge of things in that manner as now he can. There-
fore examine your lelves whether there be a new
life put into you, whereby you are able to judge of
perfons and things in another manner than you did
before.
But you will fay unto mee, Flow fliall I know that oWtf #•
my heart is renewed by the Spirit, and that there is a
new life put into me?
To this I anfwer,that you fliall know whether your ^* #
heart is-renewed by the Spirit, by thefe three things : thcnbThealt
firft,by thy affedions : fecondly,by thy fpeeches : and bc renewed
thirdly, by thy anions. by thcf i ,irir -
P Firft,
I
Io5 the DtSrm of JMortsjScastov ,
Firft>Ifay, thou (halt know it by thysfetUom?
By hi* affc f for by thefe thou maift know whether thou bee hea-
«io«5 ? venly minded or no: and that thou maift not doubt
of it,, our Saviour gives the fame marke of a renewed
heart,i(/4.6.2i. Where your treasure is, there wtU ymr
beam be nl fo ; you may know that where your heart
is,there is yourtreafure 5 what your heart is fetupon,
there your affe&ions are 5 for the proper feat of love
isrheheart. Now if the heart be renewed and rcge-
neratediy the Spirit,there will bee a love of fpiritu-
all things, and this love will beget heavenly affe&i-
.ons. A man may certainly know what eftate he is in,
whether he be regenerate or no by his affedions^
how heeisaffe&ed, what love heebeares unto hea-
venly things ; for there is life in affe&ions, and as a
man that lives knowes that he lives, fo a man that
hath fpirituall loveia his hearttowards God cannot
but certainly know it, except it be in time of temp-
tation, and then it may be he may not finde that love
of God in his heart ; but this fenfe of the want erf" the
love of God is but for a time^it continues notj there-
fore the holy Ghoft when he would defcribe a hea-
venly minded man, he defcribes him. by hisafFcdi-
ons, as thebeftmarketo try him by : as Abraham
would command his fcrvants to fervc God, and Ne-
zUUit'fr haniab feared God; and David, Pfal. 1 1 2 . 1 .delighted
greatly in the Commandements of Godrnow where-
fore did they obey God, and feare God, and delight
in the Commandements of God, but becaufeof that
inward love they bare unto him. We know every
man can tell whether he loves fueha manorfuch a
cbing, or whether he hatesiiicha man or fuch k
thing:
Tfa^ottrtne of Mortification. ley
thing by theafFe&ionhec beares to them $ in like
manner a man may know whether he be heavenly
or earthly minded by thcaffe&ions hee carries to-
wards the things heaffe&s : therefore examine your
Idves, what are the things that you love moft, that
you thinke upon moft, that you take care of moft,
that you takemoft care to get and t# keepe, arc they
earthly or heavenly things 8 thofe things you doe
love beft, and y our affedions are moft fet upon, that
your thoughts are moft troubled withall 3 if they be
earthly, you may juftlyfcareyoureftates; for the
affe&ions flow from love, and therefore if you did
not love them, you would not fet your hearts and af-
fections upon them,
Secondly, you (hall know whether your hearts be %
renewed by your Speeches ■ now this may feeme but a B v ^ S P CC ^
flenderiignc of a renewed heart, becaufe it is hard to
judge aright by outward appcacanccs,to know the fin-
ceritie of the heart by the Speeches: yet feeing Chrift
makes itafigne of aTenewed heart, I may the more
fafely fallow him: our Saviour faith, Mattk. 12.54. Mm*** ]
that oat of the Abundance of the heart the mouth Jpeaketh ;
that is, there is abundance in the heart either of good
or evill : Now if the heart be full of heavenly min-
dedneiTe- if, I fay, this abundance that is in the heart
be grace, then it willappearein thefpecches ; for
thefpeechesdoe naturally flow from the affe&ions
that are in the heart ; but if the abundance that is in
the heart be cvill, then the heart cannot but fend out
foule fpeeches and rotten communication^and there-
fore our Saviour faith, A good tree cannot bring forth
cviU fruit ^normevill tree good fruit : it is unpoilible
P 2 that
¥ "
Simile.
0bi<8.
%Anfwr*
lhat ahcart which dorhabound,aiidis full of earthly-
faindedneffe, but it will brcake forth andappeareby
his fpeeches: the filthineffe that is in hishart,if k have
not vent, it will bur ft 5 as we kaow a new veflfcll that
hath winepwriGtoit,mufthave3ventor elfcitwili
burfl^and by the veat you may know what wine it is:
fojthe fpeeches are the vent of the heart, and by them
you may fee what is in the heart^if grace be there,the
fpefcehes will favour of it, as a Caske will tafte ofthat
which is in it.' •
But yeu will lay, The heart is of a great depth, and
who can fearch it < who is able to know whether the
heart be renewed or no, by the fpeeches t
To thislanfwer, Ifaynotthatamanraay at all
rimes, and in all places, judge of it aright; but I fay,
thataman may certainly know himfelfe whether, he
be renewed or no$which is the thing we feek to prove
in this place ; that a man may know from what root
they lpring,whether of weaknefle,byrebeIlion,or na-
rurally through unmortified lufts:I fay not btit forae-
timesaxhild of God,a regenerated man may have foul
fpeeches in his mouth,&yet his hart be good towards
God- he may have rotten talke,but it is but for a time,
it will not continue,and it will caufe much forrow of
heart, if he have grace, when his confeience touches
iTim i.io ii & m forit.2 Tim.i.io^ii.Inagreatmam hmifcthere are
epened, vejfels <tf honour jwdveffds ofdtjhonortfz. man therfore
purge himfelfe,he fhal be a veffel ofhomrjend. yet have
corruption in him,there may corrupt communication
come out of his mouth s & yet he keep his goodnes$as
a veflel of gold may be foule withrn,and yet ccafe not
to be gold,a veffel of honor>neit her lofe itexcellency;
Tks DoSfrmof Mortifitatiov, i op
ft> a ^generate man may have in the abundance of his
heart,fome chafieafwel as wheat/ome corruption af-
wel as grace,& yet be a veflei of gold; that is,heaven-
\y minded • for the Apoftle faith, If my mm therefore
fmrgthimfelfo he Jhnllheaveffellof honour, notwith-
standing his corruption in his heart, and itappeare in
his ipeech 5 yetif he purge hirafelfe, if he labour to
mortifie thenyf he labour to rid his heart of then^he
fhallbeaveflell of honour.
But you will fay. It may be that we fliall have not Q , . „
alwaiesoccafionstotrymenbytheirlpeeches, how H ' *
then fhal we know whether their hearts be renewed?
To this I anfwerjt is true,that k may fo fal out than *Anfm % 2,
we cannot try them by their fpeeches,yet filence will
declare in part what is in the heart 3 let a regenerate
man be fiient 5 and his filence will fliew that hee hath a
renewed heart 5 if he be reproached or flandred, his
patiencein fuflfnng fhowes the uprightnes of his hart;
but if he fpeake 3 it hath a greater force,and will more
manifestly appearc: fo on the contrary 5 the rottennefle
that is in the heart^wilappeare in impatiency of fpirir.
Thirdly 5 you may know whether your hearts be re-
newed by your a&ions:t his alfo our Savior makes an- By his anions
other figne of a renewed hart Mat.j. lo.By their works
you fydknow /&^thatis 5 by their anions. Now every
thing is known by his anions ; therforeexamine your
felves what are your anions, aretheythea&ionsof
the regenerate part, or of theunregenerate part ; are
they holy adions, or are they uncleane anions i by
this you may know whether you be heavenly minded
or no. Now this rnuft: neceflarily follow the other
two : for if the heart berenewed, then there will bee
P 3 heaven-
I
1 1 o The X)oUr\m ofMdrtifoatitiv
heavenly affeftions inic towards God, and fpirituatt
things, and if heavenly affe<ftions,then there will bee
heavenly fpeeches ; for thefe flow from heavenly af«
fc&ionss and if there be thefe two, then there muft
needs be holy adions : therefore our Saviour faith,
Luk. 6*tf.A good mm out ofthegoodtreafure of his heart
bringctk forth good fruit • that is,if the heart have in it a
trealure of heavenly affe&ions and fpeeches, fecannot
be but it will fend forth good a&ions in the life.
Thefiftandlaftfigne whereby you may examine
<AUtif 5* your felves, whetheryou be heavenly minded or no,
is,byexaminingyour felves how you ftand affe#ed
towards him that fcclcs to take thefe earthly members
from you s how you ftand affected with him that re-
proves you for your earthly mindednes.This is align
that ?<*«/ gives of an unfound heart; 2T/W.4.3. Tic
t-TiflMj. tirntwllcometh&ttheymllnotendwtwholeftmedtftrine;
that is, they will not endure the Word of fcproofe,
but wil be ready to revile the that fhall reprovcthem:
and therefore he addes,that they fidheafe to themfelvts
Teachers 5 they fhall affeft thofe that (hall fpeake (o as
they would have them. Now this is aiignc of earthly
mindcdndle, when they are offended with him that
fhall reprove them for their finne ; for if men reckon
thefe members as a part of themfelves, then you can-
not touch them but you mnft touch their lives, for
thefe are a part of their life ; and if you feeke to take
thefe avvay, you feeke to take away their lives : now
what man will be contented to part with his life? It is
a principle in nature thatGod hath implanted in every
or eature 3 to love their livesjbut if you account the not
us a part of your fe 1 ves, but as your cnemies,then you
will
TbeDoSlrine of Mortification^ m
will account him as a fpirituall friend chat flnll helpe
you to flay them; for who is there that will not love
him that (hall helpchim to flay his enemies Thcrfore
if the heart be heavcnliedifpofed,he reckons them as
his enemies ; but if he be not renewed,he accounts the
as apart of iWfelfe : therefore examine yourfelves
by this, whether you be heavenlie minded or no,
The Ufe of this that hath beene fpoken, is for ex^ W*'
hortation untoall thofe that are heavenly minded :
Let mee now exhort fuch toperfevere in heavenly
mindednefle,let them labour to grow every day more Rcv:u iu •
heavenly minded then other. Rev. 22. 11. Let them
that he hofy y beboljfltlt: thatis, letthem bee moreho-
ly, let them labour to grow in heavenly mindednefle,
let them labour to kcepe their hearts pure from this
earthly mindednefle,be caufe it will foile their foules:
forallfinneisof a foiling nature 5 if it enter into the , ,
heart, it will leave a fpotbehinde it .• now we know , s * m " e * !- ?
that if a man have a rich garment which hefets much
by, hee will be marvellous carcfull to keepe all kinde
ofgreafeandfpotsoutof it ; fo it fliould be a Chri-
stians dutie to labour to keep all foile out of his foule, y
becaufe it isa precious garment,andthe refiding place
of the Spirit : we know that if a man have oae fpot-in
his garment,it makes him out of love with it,and then
cares nor how many lights upon it : fo it is with finne,
if thou fufferthy heart to bee fpotted but with one
finne,it will worke carelefnefle in thee,fo that hercafc -
terthou wiltnot much care what fin thou committor
how thy foule is foiled : therefore it behoves youtoJ h ui c * ft .i ir T'
J . r ~ . . / to dc avoided
keepe your hearts from every finne, and to make con-
ference of little finnes And fo much the rather, be-
caufe
fo
Iff The Doftrine of Mortification.
caufetheglory of God is engaged on your conven-
tion-, if thou fkdtfoile thy ffe any finne, that
hath taken upon thee the prafeilion of the Gofpell,
Godwillbedifhonoured, and the Gofpeil will bee
fcandaled: Againe,keepe thy heart,becaufe God takes
fpecial notice of all thy a&ions^asfor dogs and /wine,
as for the actions of unregenerate men^ieregards the
not ; becaufe his glory is not engaged upon their con-
vention, he expe&s nothing from them $ butasfor
you, he takes a particular notice of all your a$ions 5
ipeeches, and behaviours, and therefore you fhould
Secretins to te-mafVcUousarc&Uovcryourhearcs.Againc,look
beieoked untafecretfinnes, bccaufcheeistheiearcherof the
mo ' heart $ letthe feare of God let in order every faculty
of your foules to keepe outevery finne, every evill
thought, becaufe hee takes fpeciall notice of it. And
that I may the better prevaile with you,I will briefly
Motives to lay downe fome Motives to move you to keepe this
keepe watch diluent watch over your hearts.
x The firft Motive to move every Chnftian to conti-
nue and grow in heavenly mindednes,isthis,becau(e
by this meanes he may be able to doe every good work*.
i Tim. 3. 1 1 . if a man therefore f urge himfelfe, bejhallbe
avejfeli of honour^ ft for every good worke : that is, if
hee labouin-o rid hisiieart of earthly mindednefle,hee
f „ (hall have a new life put into him, whereby hee fhal!
bee able to performe holy duties in another manner
then before. Now what is the reafon that there is
fuch complaint among Chriftians that they cannot
pray, and are ft) dull and fluggifh in the performance
of holy duties, but becaufe they have not rid their
hearts of earthly mindadnefle i What is the reafon
that
r
he DcUrim of Mortification. \ | *
that thereis fo much Preaching,and Co little pra<5tife 5
andfo much hearing, and fo little edifying - y but be-
cauf e men are earthly, minded < If they would purge
themfelves of this earthly mindednefle, it is unpoffi-
blc but that there would be more fpirituall life in
them, in the performance of fpirituall duties. There-
fore if it were for no other caufe but this, that you
may be inabled unco every good worke and holy du-
ty,and that you may keepe in you your fpirituall life,
feeling and moving, labour to keepe thy heart cleane
from finne.
The fecond Motive to move Chriftians to grow in %
heavenly mindednefle,is, becaufe that by this, God is
honoured-, I fay 3 it is a glory to God if thou keepe thy
heart cleane : Now what man is there that would not
willingly glorifie God,who f tuck not to give Chrift
for him? It is a glory unto God when the Profeflbrs
of the Word live a holy life; for what is the nature of
the Word but to cleanle t now when it worketh not
this effe<5i in them, or at Icaft when it appeares not in
them, it doth detract from the excellency of the
Word. The Apoftle layes downe the nature of a true
Chriftian, lam. 1 .2 1 . Pure Religion is this, to keepe ones lam. mi.
felfe unjfottcd of the world; that is, a fpotleffe life is
that which bell befeemes a Chriftian manthattaJces
upon him the profeifion oftheGofpel 5 and that which
brings much glory unto God is a blumelrfle conver-
fation : and tothis end the Apoftlecxhorts, Let (faith
he ) your Conversation be without covetoufnejfe, Heb, 1 3 . 5 . H*bM ?
as if hee fhould fiy, an unfatiable defire doth detract
from the glory of God therefore let tills move men
to be heavenl v minded.
CL The
i 14 Tb* Deftrwt of Mortification.
The third Motive to move every Chriftian to grow
in heavenly mindednefle, is, becaufe hee may prevail*
Um 1*61, mth God in prayer : lam. 5.16. the Apoftle faith, that
7 be prayer of a futbfull man availeth much, if tt bet
fervent: that is, ithxh a great force with God for
a blelfi.ig: Now this fhould be a marvellous en-
couragement to kecpe the heart cleane, in regard of
the great neceffitie that the Church hath of our
prayers; and therefore if we would not for our felvcs
prevaile withGod,yet in regard of the great need that
theChurch ftands in at this prefent,we fhould be mo-
ved to doe this duty*
Obieft. ButyouwilLfay, that we are but few, or that I
am but one, and how can we be able to prevaile thus
with God ?
Anf*. To this Ianfwer, Grant that you be but a few,
yet a few maydoemuch good; Ezek. 22.30. fpea-
Sttk. .3*30. ki n g f t he definition of Jerufalem, 1 fought, faith
the Lord, for a man to ft and in the gappe, and 'there was
none : Hee fpeakes there in the fingular number, if
there had beene but cne± that is,but a few, they might
have prevailed much with God: lb I fay unto you,
though wee be but a few, yet if wee keepe our hearts
pure, wee may doe much with God ; nay, though
thou be but a particular perfon, thou maift prevaile
much with God ; as Mofes did for the Children of IP
rael: when a dammeis new broken, the cafting in
of a little dirt will hinder the courfe of water, but
if it be not holpen in time,itwill not eafily be ftopt;
lo in time a few may prevent a Judgemeot ; aiy,fucha
Judgement as othcrwife may deftroy a whole land;
if the heart bee truly fan&ified, it hath a great force
with
fbcDoBrke of Mortification. ii5j
with Cod : Againe, a man that would pray if he doe
not fpeake, but many times he is forced to fend forth
fighesand grones unto God, this is of great power
with God ^ but if he powre out his heart in voycc,
it hath a greater force: and therefore the Wife-man
faith, that the words of the righteous are precious ; that is,
of great worth with God :and therefore let this move
men to be heavenly minded.
Q* MOW
HOW
TO MORTIFIE
FORNICATION.
Colo s s.i a ns 3. i.
Mortijie therefore your members which are ufenthe earth :
Formcation^uncleanmjfe^mrdwateaffeclio^evillcon^
ctijtifcencejwd cwetmfnejfe, which is Idolatry.
A ving handled in generallthc Do-
drine of Mortification 5 acc<ardingto
the Method of the Apoftle, I am
now cometo defcend tothe confide-
ring of particulars, as they are layd
downe in myTextsand would fpeak
of them in the order as they are ranked by the holy
Spirit, but that the affinity and ncereneffe betwixt
three of thefe finfies, namely, Fornication, Unclean-
nefle,andevill Concupifcence,makes metoconfound
them, and promifcuoufly to mingle them together.
Let us therfore confider firft of the nature of every of
thefe finnes particularly by themfelves,and afterward
make
^3o» to mortifie Fornication. 1 17
makefome ufe and application to our felves of them
altogether.
Tke Dodirine that arifes ingenerall from thefe
words, is, That
AH Vncleameffe is a thing GodmMbave mortified 'Defirl
and quite destroyed out of the hearts that be would
dwell in.
All filrhinefle and uncleannelfe is a member of the
oldman;novv in fuch as Chrifl: dvvels in, the old man
is crucified, he is dead with Chrift ; now hee that is
dead with him, is freed from him : and againe,he that
isinthefecond Adam^ hath power to mortific .the
members of the old man. All Gods children muft be
purified and clenfed from al pollutions the Apoftle
expreflely commands us^Epbef. 5.1. Be ye followers ^gphefj,
God as deare children: that is,be yelike unto God your
Father, as children refemble theirnaturall fathers*
now God is pure and holy, therefore muft ye be fo
alio : and then it folio wes, verf 3 . But form ; cation ymd
dluncleanneffe^r covetoufneffe^ let it not be encenameda-
mongJlyou,as becommeth Saints : that is, let all fuch fil-
chineffe be fo farre from you, as never any mention be >
made of it amongft you • if it fhould by chance eater
into your thoughts, be fure to kill it there, let it not
come no farther, never to the naming of it : As it be-
commeth Saints ; that is, holy ones, Gods children and
peculiar people, it were unbecomming, and a great
fhame to them to be uncleane, to be unlike God their
Father, who is holy. In like manner, he exhorts us
to cleanfe onr felves from all filthineffe of tbefejh and Jpi-
rit ^perfecting bdineffe inthe f ear e of God^ 2 Cor. 7.1. that
is, Let us purifie our harts from the corruption of luft
Q 3 and
Ii8 Hw to mcnife fornication.
and concupifcencc which is therein, driving to make
pcrfcft our holinefle in the fcarc of the Lord : and Co
more fully alfo in 17^.4.3,4,5. hefetsdownethe
particular unclcannefTcs fhould be abftainedfrom,
and mentions two of the very fame fpoken of in my
Text5namcly 5 Fornication 5 and luft of concupifcence :
the words are (for they are worthy your marking)
This is the will of God, even y our fantfifcation, that you
fhould ahflaine from fornication : that every one of you
fhould know bow to fojfejfe his vejfell in fan&ifcation and
honour, not w the lufrs ofconcufifcence,&c. and therefore
we ought to mortifie and deftroy allthe fiJthineffc
that is in our hearts, if wee would beaceountcd
Gods children, and have his Spirit to dwell in
us.
Butthat for the generall : we come to particulars,
and will fpeake of the firft finne that is named in the
Texr, Fornication .• whence the point of Do&rine
is this, That
Fornicationis one of the finnes that are to bet mot*
tifed.
Fornication Fornication is a finne bctweene twofingle per-
whacagrie- f onS) atK j i nc hatit differs from Adultery : and al«
nc * though it be not altogether Co hainous as Adultery,
becaufe by it the Covenant of God is not violated as
Pro.M7« by theother fpoken of, Prov.z. 17. neither finde wee
the punifliment abfelutely to be death, yet it is a
grievous finne, and to bee feared, in that it fubjedte
thofe men that are guilty of it, to thecurfcof God
% Cor.**, anc * damnation : forthe Apoftle faith, iCor.6.9. N§
fornicator Jhall enter into the ktngdomeof huvc*^ It de-
prives a man of happinefle, baniflies him out of
Gods
Vo&i;
HM to wrtifis Fornication. 1 19
Gods kingdomc into the dominion of the Devilled
territories of hell, never to beexempted from the in-
tolerable torments of Gods etemall vengeance. But to
lay open the hainouftdTe of this finne, we will consi-
der thefe foure things :
Firft, thefinfulnefle ^
Secondly,the punifhment C r>
Thirdly, the danger f orir -
Fourthly, the 'deceitfulneffe 3
Firft, thzfmfhlnefft of this finn e of Fornication ap- 1
peares firft in great contrariety that it hath with Thefiafutocs
Gods Spirit, more than all other finnes. Betwixt offM £ c «*.
Gods Spirit and every finne, there is a certaine con-
trariety and repugnancy, as in nature we know there
is betwixt heat and cold $ now in all contraries an
intenf e degree is more repugnant than a remiffe, as
an intenle heat is more contrary than an heat in a lefle
degree -> foit is with Gods Spirit and this Onne, they
arc contrary in an int:nfe degree, and therefore moft
repugnant unto; for the Spirit delights in holinefle,
and this finne in nothing but filthinefle $ that is pure
and undefiled, but this hath a great deformity ia ir,
and therefore confequently muft needs bee odious in
his eyes. Befides, this is contrary toour calling,as the j Thcf
Apoftlefaith, 1 Thef.q.y. For God bath not called m rm-
tounckanneffejyut untoholwejfe.
Againe,ircaufes a great elongation from God, it z
makes a ftrangenefTe betwixt God and us 5 all finne
is an averfion from God, it turnes a man quite away
from him, but this finne more than any other, it is
more delighted in, we have a greater delight in the
afting of this finne than in any other, and therefore
k
/
■ii
1 2 o Uox0 to mortifn Fornication ,
it is amoft grievous finne.
Furthermore, the greatnef fe of this finne appearcs,
in that it is commonly a punifhment of other finnes s
according to that of the Apoftlc, Rom. i . 2 1 . and 24.
Rom.Mi.14. compared together, where he faith, Because that when
they knew God, they glorified him not as God, neither were
thankfully but became vaint in their imaginations $c.
wherefore God alfo gave them up to uncleanvejfe^ through
the lujls of their ownthearts^ todifoonour their owne bodies
betweenethemfelves. To the fame purpofe is that Qf
Ecccf- 7,2*. c ^ e Preacher,^/*/^. 2tf.wherefpeaking of theenti-
fine woman y whofe heart isfnares and nets ^rc hee faith,
Who fopleafeth God Jhall efcape from her, hut the finner
fhall he taken by her : that is, whofoevercommitteth
finne (hall in this bepunifhed, that he fhall be Strap-
ped and enfnared by the fubtle enticements of the di£
_ honc/l woman. So alfo, Prov. 22. 14. The mouth of
Piov,2 i.x + itX f ran ge women is a deepepit, he that is abhorred of the Lord
jhall fall therein : Now all finne of this kind, and con-
fequently finners,are abhorred of theLord,and there-
fore hee will punifh them in letting them tumble into
this dcepe pit of ftrange women here, and hereafter
without repentance into the botcomleffe pit of ever-
lafthg definition : As long as the Lord lookes for
any fruit of any man, he kecpes him from this pit ;
but fuch as notwithfta .ding allhis watering, pruning
and dreffing, will bring forth no fruit, with thofe the
Lord is angry, they fhall fall into ir. Nowasinalad-
der,or any thing that hath fteps to afcend and def bend
by, nat ftayre unto which another leads, mull needs
bchijherthanthereft; lo in finne, thatfinne unto
which other lead, as to a punifhment, mull needs bee
■ greater,
HoV> to mrtifie Fornication* tzt
greater, and of an higher nature than the other : and
therefore this finne is a mod grievous fiane.
Befides, the hayaoufnefieof this finne appeares,
becaufe it layes waft the Confcience more than other
iinne, it quite breakes the peace thereof 5 nay, it fmo-
thers andquenches grace. The Schoolmen call other
finnes, habitudmmjenfu*-, a dulling of the fenfes $ but:
this an extinction of grace : other finnes blunt grace,
and take off the edge,but this doth as it were quite ex.
tinguifh it : It makes a gap in the heart, fb that good
xattell, good thoughts 5 and the motions of the Spirit
may runneout, and evill cattell,noyfome Ms, and
corrupt cogitations may enter in to poflefleand dwell
there,and therefore it is a grievous finne.
Laftly,thegreatnefle of this finne appeares,becaufe
it delights the body more than any other finne doth $
and thcreforethe Apoftlein 1 Cor .6. draweth moft of
his arguments, to diflwade the Corinthians from the
finne of Fornication, from the glory and honour of
our bodies; as that the body is not for fornication^ but
for the Lord) verf. 1 3 . And that ourWw are members of
Chrijl^verf.if. The Temples of the holy Ghoft, verf.ig.
Are bought with a price, verf 20. and then concludes,
There fore glorife God in your bodies : and lo in another
place it is faid, We ought tofoffejfe our veffels tn honour .•
Now there can be no greater meanes to difhoneur the
vcflels of our bodies ., than to pollute them by this fiL-
thy finne of Fornication.
Secondly^ the haynoufnefleofthis finne will be the ™ e puni&,
better feene if we confidcr the fearefui puniftiment of ^a^n, ° r *
it, which becaufe men are more afraid of the evill of
punifhment than of the evill of finne, is therefore fa?
R downe
HZ Ho» to mortifc Fornication*
dovvnc to be the greater according to the greatnefle
of the finnc it felfe : as may appeare by thefe two
reafons .•
Firft,Godhimfelfe takes the puniflimenthercof
into his owne hand ; for fo faith the Apoftle,/fr£. 13.
HcKj*,4, 4« Whoremongers and Adulterers God will judge : that
God himfelfc will bee the judge of all men, for the
godly indeed it (hall be beft, becaufehe is righteous
and will render to them a Crowne ; but for the wic-
ked, It is afearefull thing to faH into the hands of the li-
ving God.
Againe, God referves fuch filthy perfons for an
heavy judgement, according to that of Peter, 2 Pet.t.
% P««i.# 5 io«9>l°- The Lord knoweth how to deliver the godly out of
temptations^ andtoreferve theunjufi unto the day of judge-
ment to be punijhed > but chiefly them that walfo- m the
luft of unckannefle. And this is manifeft in that fearc-
full and grievous judgement hee brought upon the
children of Ifrael in the wildernefle, when as there
fell in one day three and twenty thou fond for the com-
mitting of this finne. iCor.io.S. So God punifhed
Ruben for his finne, in that hereby he loft his Excel*
lency^Gen.^p.^. and bylofingthishe loft three things
which belonged to his birthright as he was the el-
deftjfirft,the kingdome, which was given to Ittdah :
, 5econdly,thePrieft-hood,which LevihiA. Thirdly,
the double portion, which his father beftowed on
Jofeph. Further, Sichem and Ammon alio for their fil-
rhinefle in this kinde were taken away fuddenly :
And how was David punifhed , though the deare
childe of God,^ [word Jhall never depart from thy
kwfcfrc. See alfo what grievous judgements the
Lord
H*» to mrtifie Fornication* izj
Lord threatens to them that fliall commit this finne,
Prov. j. 8, p, XQ, n . Remove thy way fane from her p f0 , Jt g 9 ,?
( meaning the ftrange woman, or harlot,) and come n*
**# nigh the dodre of her houfe 5 Left thou give thine honour
unto others^ and thy yeares unto the cruelly Left fir angers he
filled with tby wealthy andthy labours be in the houfe of a,
fir anger • and thou mourne at the lafi^ when thy fiejb and
thj body is confumedj&c. So againe, Prov.S.tf. Who fo Pro.tf.jj^v,
committeth adultery \defiroyeth his ownefoule : and Prov.
5.5. Her feet goe downe to deaths her fiefs take hold on hell :
as who fhould fay, there is no efcapmg death but by
fliunning her, if notdeath temporally yet furely death
eternal!: nay, if this will notfright you, there is no
cfcaping betweenehell and her. Befides, as in that
which is good, the more a man delights, the more
comfort it will bring him$ according to that in Prov. pro.j.^
3 . 4. Let not mercy and truth for fake thee y fo (halt thou find
favour and good understanding in the fight of God and
Man : foon the contrary, thofe finnes wherein a
man moft delights bring greateft punifliment unto
him, as you may fee in the punifliment of Babylon^
Kevel.i 8 .7. where it is faid. How much (be hath glorified R€v,x ^*
her felfe andliueddelicioufiy, fo much torment andforrow
give her. Thus then yee lee the grievoufneffe of the
punifliment proves the finne it felfe to be more hay-
nous and fearefulL
Thirdly, the haynoufnefle of this finne will ap-
peare, if we confider the danger thereof, and difficul- 3
ty to get out, when we are once fallen into it. The T ^ edan g cr ^
Wife-man faith, Prov. 23. 27. A whore is deepe ditch, ?w™ c lT
and a firange woman is a narrow pt. Now as it is almoft
impoffible for a man in a deepe ditch, or anarrow pit
R 2 to
II 4 Hw *b Morttfic Fornication.
to get ouf without fome helpefrom another • fo is
Prov.u9. lt altogether impofliblc for one that is f ..II --i i 1 o-
this fiane of Fornication, to free himfelf. from h y .
without the fptxiall afliilance of Gods grace helping
him thereto: and therefore it is fayd,/Vw.2. ig.
SccleCfta*, None that g&e unto her retume agalne^ neither take they
hold of the pdths of life : therefore alfois, Ecclef. 7.26.
her heart faid to be [nam and nets^ in refpe&of the
entanglements wherewith fhee entrappeth her fol-
lowers^ and her hands to be as bands ^ inrefpeftof
the difficulty to get loofed from. This finne befot-
ted Salome the wifeft among men, Neverthelejfe
Nehc. \-$*u\tvenhimdidoutlindifl) rvimen caufeto finne^ Nehe. 13.
26. So alfodidit bewitch Sampfon, theftrongefta-
mongft men,one that was confecrated and Cct apart as
. holy unto God, even hee was overcome hereby, as
Sim$tt+. wee ma y rcac j C5 i H dg % 16 # Wee know by experi-
ence, as a man that is tumbling from the top of
an hill, there is no flaying for him till hee come
unto the bottome; fo hee that hath once ventured
upon this deepe pit, and beginnes toflideintoit,
there is no flaying of him till hee be utterly loft
inthebottome thereof : or as a man in a qnicke-
fand, the more he ftirres, the fafler he ftickesin,
andfinkes deeper ; fo it is with him that is once o-
vertaken with this filthy firnie, the more he ftirres
in it, thefifter heeftickes, and harder will it bee
for him to get out. Therefore wee conclude this
finne is a moft fear efull finne, and hard to be over-
come, or left off if once accuftomed to the delight
thereof.
Fourthly, the haynoufneffe of this finne will be
difco*
M ore to tnortifie Fornication. 1 2 5
difcvercd, if wee confider the deceitfulnefie of it : 4
it -kchus, tha: wee will hardly be per- T ^' c dcei/ftt-
fwadcd that if is a finne, now if wee will not be- ^c^ol™'
leeve ir 10 b: a fmne, much lefie will we be brought
to leavef the fweetneffe of it, to forfake :he plea-
fiire we finde in it. Bcfides,the Devill, that old Ser-
pent, hee comes and tells it is either no finne at all,
or elfc but a fmall finne, and may bee eafily left ;
we may turne from it when we pleafe $ and fo he
dandles us till we grow to fuch an height, as we be-
come infenfible and hardned in it. Here therefore I
will lay downe the deceits that Satan ufe th to beguile
usinthisfinne, which being detected, wee may the Decciwof the
eafilier fhunne and avoid this deteftable and bewitch- ^ r Y ^ ld ^°"
ing uncleannefle,
The firft deceit wherewith Satan ufeth to beguile Deceit 1.
us, is 5 Hope of repentance \ we thinke we can repent Ho P c of rc< ?
when wee lift, that that is in our owne power, f or P cmnncc »
God will upon any of our prayers be heard of us ;
heaven gate will be openatfirftknocke; and there-
fore Tk commit thisfinne to day, and to morrow be-
take my fclfcto my prayers, and all fhall be wcll.But
beware of this, left you be deceiv.d,God will not be
mocked, ifyouwillfinnetoday, perhaps youfhall
not live to repent till to morrow ; or fuppofs thou
doft live, yet he that is unfit today, will be more un-
fit to morrow: God cannot endure a man that will
fall into the fame finneagaine and againe,for he ftiles cuti2 * ,t * •
it^Defft.zg. 19. adding drtmkenneffeU tbirjl 5 thatis,
never leave drinking till wee be athirftagaine : that
which fliouldextinguilh and abate our thirft, is msde
the meaaestoincreafe andenflame it. Now what pu- -
R 3 .rudiment-
J
1 26 Horv to mortific Fornication.
nifliment folio wcs fuch as docfo,you read in the next
verie, and 'tis a fearefull punifhmenc$ The Lordwill
notfiarebim, and then the anger of the Lord and his jea^
loufie jhall fmoke againfl that man, and allthe enrfes that
arc written in this boo ke jhall lye upon him, and the Lord
fhall blot out his name from under heaven : who is there
among you that would not be terrified at this fen-
tence i Surely his heart is of Adamant, nothing can
pierce it, if this doth not : 'tis afearefullthingtofall
into the hands of the living God : Beware then of do-
ing thus, goe Hot on in finne upon hope to repent at
your pleafure, left before you thinke it time for your
pleafure to doe it in 3 the hand of theLord be ftretched
out upon thee, and his jealoufie fmoke againftthce,
or one of (if not all) his curfes light upon thee. A
man would take it ill I if his neighbour fhould wrong
him to day, and as foonc as he had done aske pardon,
and yet wrong him againe the next day in the fame
kinde, and then aske pardon againe, and fo the third,
and fourth, and forward $ even fo it is with God, wc
fall into this finne to day, and perhaps at night begge
pardon of him,yet to morrow commit the lame finne
overagainc, as if wee had asked leave to finne the
freer •> take heed of this, doe not bleflethyfelfe in
thy heart, faying, I fhall have peace, or I fhall repent
whenIlift,forfeareleftGod prefently blot out thy
name from under heaven.
Againe,Hope of after- repentance dothlead many
menontothecommiflionof this finne ; they hope
they may repent before death, it is a great while till
this come, therefore time enough to doe this in. But
this God hath threatned you heard even now in the
place
Ifiow to mortifie fornication. 1 27
place above-mentioned, I pray confider of it. Balaam
his defire was but to dye the death of the righteous ,
therefore he periflied among Gods enemies ; hee de-
firedit, and whileft he remained onely defiritig,with-
out any labour to live the life of the righteous, God
uillly puniflied him with an utter overthrow : as he
did with thole, Efay 28.15. who faid, Wee have made
a covenant with death, and with bell are tve at agreement $
when the overflowing fcourge fl)all pa/fe through, it flail %
not come unto m : Thefe men thought all furc, nothing
could come to hurt them,they are as well as any man;
for they had an agreement with hell and death,nei-
therihould the fcourge meddle with them : but thefe
were but their owne thoughts 3 theyreckoned without
their hoft, as we ufe to fay ; for fee what God faith to
them,x^i8. Tom Covenant with death flail be di fa-
ncied , and your agreement with hell flyall not ^ and ^
when the overflowing fcourge flail faffe through, then yee
flMl betroddendownebyit ; They might contrive, but
lie would difpofe: though they did thinke all well, ,
and hope for peace and quietnefle, yet he would dif-
anull their covenant, and breake off their agreement,
fo that the overflowing fcourge, that is, fuddende-
ftru&ion (hould take hold ef thena, and utterly con-
found them* Ammon going to his brother Jbfaloms
feaft, little thought to have beene fo fbone cut off;
5/Vfe#preparing himfelfc for a wife,never thought of
a funerall; neither is it likely thztKorahand hiscom-
pany thought their tent- dores fhouldbe their graves; .
I warrant you they hop'd for repentance 3 yet this fud-
den deftr udiion took away all poffibility of repenting
fromtkm. Godthreatmeth fuch ? ££^.24.13. Be-
caufe
7
1 2 3 How to mortifie Fornication ]
cmfe I have purged thee and thou waft not purged f hot* (halt
not be purged from thyftlthineffeany more, tiki hivecav-
fedmy fury to reft uf on thee. And indeed wc cannot re-
v pent uniefie God lends his Spirit into our hearts, and
he will not fend his Spirit into fuch an heart as hath
filthinefle in it : Will any man put liquor into a glafle
where Toads and Spiders are * much leffe will Gods
Spirit come into an heart that is uncleane.
Befidcs, fuch a man as is not purged from his un-
cleanneffe, of himfelfe is moft indifpoftd to repen-
tance 5 he is without feeling, as it is Bphefq.i?. who
bring paB feelings have given themfelv.es over unto lafcz-
_ . r vioufneffe y to rvorke all nneleanneffe with rreedinefTe:
Now fuch a man as hath no lenle or hismiiery, that
cannot feele his wretched ccndition,but is infenfiblc
of his corruption, hee can never repent ; for as the
Apoftle faith, i Pet. z . 14. Hee cannot ceafefromfnme >
and where there is no leaving offhand foriaking to fin,
there can never be any true repentance.
Laftly, God refufeth fuch a man, he will not en-
dure to heare him if hee fliould begge repentance at
his hands 5 andthereafonis, becaufehe cannot beg
itiniincerity-, for true repentance argues a turning
from,and loathing of all finne : and therefore fuch a
purpofe as men ufe to have in the time of extremity,
while the crofle is on them, that they will foriake
finne,thatthey will not doe fuch and fuch a thing,this
I fay, will not ferve the turne, it is not fuflicients
though they fliould mourne and feerae to repent, yet
God will not accept ir,for the very beafts may doe as
much; as it is faid, Therefore jh»& the land murne^wd
every, one that dweUeth therein fhalt languifa with tU
beafts
A
How Yo rnortifie J?or*k*ti$n. $i$
'hafts eft he fieU^and with thefowles cfheaven^&c.H^f^-i.
The fecond Deceit, wherewithall Satan ufcth to Deceit*.
deceive men, is, Prefect impunity : he labours to per- ?*•*•* «».
fwadeus, becaufewee are not prefently punifhed, panl " y *
therefore God fees it not^ or will not punifh it at all,
and therefore will goe on in our finne, and delight to
wallow ftill in our pollutions, according to that of
the Preacher, EcclefS. n. Becaufe fentence againft an E<cle£$.n.
evillworke is not executed fpeedily y therefore the hearts of
the fonnesofmenisfullyfetinthmto doe evilL Againft
this deceit of Satan, to prevent it, left wee fhould be
overtaken thereby, let us remember thefe following
confiderarions :
Confidr firft, that though execution be not pre- *
iently done,yet punifhments are every where threat-
ned,and Godsthreatning is as good as paiment ; his
Word is fure, and one tittle of it fhall not fall to the
ground unfulfilled : and when God begins to punirti,
heewillmakeanendj asitisfaid, iSam.i.n. /# »$*»***
that day I will per forme againft Eli y aS things which I have
Jpoken concerning his houfe ; when I begin , / willalfo make
an end: Ifheeftrikepnce, heeneednottoftrikeany
more,his blowes are fure, when hee ftrikes : hee never
miffes, his arrowes kill at firft fhooting,
Confider fecondly 5 that either a fudden judgement v
(hall overtakd%em, and fb confound them in an in-
ftant-or if it be delay ed^then the feare it fhould tight
upon them, quite takes away the fweetnefle of the
fin they commit, and fo makes the fin it felfe a vexa-
tion and punifhment to them ; or elfe laftly, if God
fuffers them to run on in finne fecurely, and without
all feare or remorfe* he beares with r hem but that he
S may
U
II o How to mortife VornicAtton.
may make his power knowne and eminent bybring«
ing a great judgement on them at the laft : as the A-
lUtn *,**, poftlefaith, Rom.y.ii. What if God willing tojhew his
wrath, and to make hii power know ne, indured with much
long-{uffering^ the veffells of wrath fitted to defiruclion.
There is a time,that the wicked muftbefitting 5 and
be a preparing for their deftru&io^which once come,
Jet them be fure afterwards God will manifeft his
power,wiI compenfate his much long-fuffering with
J the greatnefle of the judgement he brings on them :
Now, it is a fearefull thing, and a dangerous cafe,
when God fuffers a man thus to grow and thrive in
his finne,that Co his judgement may be the greater,
3 Confider thirdly,that fuch goon in their fin which
hopetoefcape; becaufcthcy are not prefently pu.
nifhed, they abufe the patience and long-fuffering of
/ God: Now,themanifc(tetionofGodsattributes,is
his Name,and who fo abufe them, take his Name in
vaine ; and you know, God will not hold him guiltleffe
that taketh his Name in vaine. Let fuch then as thus a-
bu fe the patience of God, thinke not that they fhall
efcape the judgement of God, but remember to take
torn*, 4,j^. intoconfideration that place of the Apoftle,/?<?;».2.4,
5 3 6. where it is faid, Defpifefithou, Oman, the riches of
hisgoodnejfe, and forbearance^ and long-fuffering, not know-
ing that the goodnejfeofGodleadeth tieeiOrepentance f But
after* thy hardneffe and impenitent hearty treafareft up unto
thy f elf e wrath, againft the day of wrath, and revelation of
the righteous iudgement ofGod$ who w ill render unto every
man according to his deeds. Hee fhall aflfuredly pay for
every day and houre that hee fhall continue in his
finnes Godtakcs account of every minute, and will
when
How to mort'ifie Formcatiow] 15 i
when hce begins to render vengeance, repay it to the
utmoft farthing ; every moment addes one drop unto
the vialls of his wrath,and when that is full 3 i t fha!! be
powred out upon them. See this in the Church of
Tbyatira: Rcv.i.2i y H. 1 gave her (face tor epentof 'bet ■• Rey.*,ti,*f
fornication^ and fljee repented not ; Behold^ I mile aft her
into a bed) and them that commit Adultery with her \ into
great tribulationjxcept they repent of their deeds : Becaufe
fhee did not repent while fhee had time, therefore
flie fhall have great tribulation : Let us confider then
the fearefulnefle of defpifing Gods patience and
long-fuffering, and not thinke our felves in a good
condition,becaufe we goe unpunifhed,but rather let
his long-fuffering and goodnefle lead us to repen-
tance, while he gives us fpace to repent in.
The third Deceit, whereby Satan beguiles men, Deceit 3.
is } prefint fweetneffe in finne^ the delight wee take in the Pwfenifwce*.
a&ingof this fin- there is a kind of bewitching plea- ncffc,,lfm •
fure in it, that fteales away our hearts frorp holinefle
and purity,to defile them with filthinefTe & unclean-
neflqfor if we give never fo little way to the pleafure
and fweetneffe thereof, it will bring us presently to ;
thea&ingofit. But for anfwer unto this, ar,d to pre-
vent being be fotted with this delight and fweetneffe
in finne 3 take notice of the infuingconfiderations.
Firft, heetliat denieshimfelfe in this fweetneffe £.
and delight, fhall not lofe thereby, hce fhall be no-
thing prejudiced thereby, but fhall finde a greater
fweetneffe, and of a far more excellent kind, a fweert
neflein the remiffionqf his finnes 3 and reconciliation
unto Iefus Chrj#,a fweetneffe in the being freed and
eafed in the burthen of his finnes and corruptions, *
S 3 But
I 3 "i Hew to mortifie Fornication*
Obicfl. Buc ^ ome man herewillbc ready to fay,It is n&tfd
eafie a thing to reftraine ones lufts • it is a matter of
great difficulty andconfequence, and of more paines
and trouble than you fpeakeof • why then doe you
bid us deny our felves in the fweetnefle of finne .
A*f». ^° c ^ s * an ^ ver ; Indeed it is true,it is hard at firft
to be overcome and brought in fub je&ion, yet in an
heart that is truly humbled, it may be mortified ^ and
if it once come to that, then it will be eafie to mode*
rate it, and bring it under our command .
2 Secondly D confider what Chrift faith, Mat* 8.18.//
Matb.8 ig. is better for thee t$ enter into life halt and m Aimed ', rather
than having two hands, or two feet , tobecafi into ever la*
* pngfire: And indeed, how much better were it for
us,ifwe would cut offt his right hand, or right eye of
delight and pleafure in finne,and caft it from us,that
fo we might goe to heaven,than having pleafure here
in this life for a feafon,to be call: intoeverlafting fire,
to have our part and portion with the Divell and his
angells, which we fhallbefure to have, ifweforfake
not this filthy finne of luft and uncleannefTe ; for the
Apoft Je faith it often,and that peremptorily without
exception, in many of his Epiftles, that No Adulterer,
Whoremonger, Fornicator yortwcleaneferfoni&c.fcali enter
inU the KwgdemeofGod.
3 Thirdly,confider the more fweetnaffe and delight
we take in this finne,the greatcranguifh and torment
we fhall finde in the renewing of our hearts , and the
more difficult it will be for us to leave it : Befides, it
is a dangerous thing to take our fweetncflTe fully, for
then perhaps we may be fo befotted tfaerewith,as we
{hall hardly rellifli any thing elfe,efpecia]ly the con-
trary
How to wortifie Pornlcdilo^l ijj
trary vertue, which wil feem very bitter and diftafte-
full unto as. And therefore let us beperfwadednot
to adhere too much to the fweetnene and delight
that wee findc prefent in the a&ing of this finne, left
we become Co bewitched with it, as we never be able
to forfake it.
The fourth Deceit, which Satan ufeth to beguile deceit $1
men withai,is Thefalfemfcofthecommonofmonojmefl Q^monS
wen^ndcunnwg deluftonef our cArnilrealen-pnto which pinion and
it feemes either no finne at all, or elfe fo little as it jarnaHrea-
need not any great adoe be made about it: Moft men ° n *
think of this fin fornicatio but a trick of youth 5 whofe
blood heated with intemperace,muft have fomthing
to allay its luft on. Now thefetwobee incompetent
JudgeSjborh common opinion and carnal! reafon,and
are altogether unfit to judge of the notorioufnefle of
this fin, but let us bring it to the baflance of the San-
ctuary 3 and then we fhal fee the Judge weigh of it, we
fhall fee it in its proper filthinefTe and native ugli-
neffe. No man that is guilty of it can difcerrie its de-
pravity ,far the very conscience is defiled by it : now
the Confcienee is, as it were, the very glaffe of the •
foule, and if the glafle be defiled 3 how can we fee the
fpotsinthe foule? and if thefebenottobedifcove- \
ied,then nothing is left whereby to judge aright iit^
and therefore we muft needs be deceived in the per"
ceiving the fikhineile and hainoufnefTe thereof. Let
usthereforebetakeourfelvestotheSci f )rure 5 which
will (hew it truly in its proper colours 3 and then if we
ufe the mcanes,God will affuredly fend his Spirit to
enlighten us. When ludu had but a glimpfe of this
light opened unto him ? how great thinke yee^feemed
S 3 that
i j5 How to mortifie Torniutkn]
that fm to him,which before he durft commit boldly
for thirty pieces of filver,yet now it drives him tode-
fperation,and prefenthanginghimfelfe. Wee muft
pray therefore for the Spirit to enlighten us, thatfo
we may fee the filthinefle of this fin, and be no more
deceived by it, as if it were either but a fmaUfinnc,
or hardly any at all ,as many men thinke, and our car-
nall reafon would perfwade us unto #
D ffkitj .' The fifth and la(l Deceic,whereby our cunning ad-
Hopcoffc* vcrfaryjtheDivelljlabours to beguile us withall, is,
Hope of feet ecie : Men commit this in private, no fpe-
&ators,no Secretaries fhal be intruded therewith,the
innermoft clolets, and mod retired roomes, are the
places deftinated for this worke, and the time com-
monly, is the moftobfeure and blacked feafon, the
night ^ and indeedinot unfitly ,for it is a deed of dark-
nefle : yet, let all fuch as be guilty hereof, let them
lay to heart thefe following confederations :
r Confider fir ft,though they be never fo private and
fecret in it,yet God fees it ; they cannot fhut out his
eyes, though they may the light of the Sunne ; hee
» knowes it,and then it fhall be revealed : that which
Uta** isfaidofAlmes, Mat.6.^. may very truly be faidef
this; Thy Father which feeth in fecret, bimjeife fhall re-
ward thee openly : fo,God that feeth thy fecret Adulte-
ry or Fornication, he will reward it, he will punifh it
openly. See it for example in Davids adultery with
* Sam.2,xo. Batbfheba, 2 Sant.u.io.i 1,12. there the Lord faith,
* V« Becaujethou baft defpifed mee* and haft taken the wife of
VrUh the Hittite, to be thy wife 5 Behold, I will raife up evill
a^ainjl thee out of thine owne hcu(e y and I will take thy wives
before thine eyes ^nd give them unto thy neighbour, and hee
Jhat
How to mottifle Vornicnttoril i$ 4
fhattlit with thy wives in the fight of this Sunne \ for thou
diddeftitjecretly, hut I mil doe this thing before alllfrael $
and before theSunm. See the Juftice of God in punifti-
ing 5 becaufe David did it fecretly,and ufed all man-
ner of meanes to conceale it 5 as makingPriah drunke,
and then fending him to his wife to lie with her,that
fo it might be hidden 5 yet God with-held him from
her,and fobrought itabout,that Davidhzd noway to
cover his finne • therefore alfo becaufe David labou-
red to keepe it clofe and fecret from all men 5 hee will
make his punifhment publike and manifeft to all If-
rael : Againe, God faith, Becaufe thou hajl dejpifedmee,
&c. whence obfcrve,in this fecret committing of fin,
amandothdefpifeGodin a more fpeciall manner-
for hee feares more the fight of men, than the fight of
Godwin thathec labours to conceale and hide it from
the eyes of men, but cares not though God lookeon,
as if hee either would fay nothing, or regarded not at -
all his finne : But God hath faid y Tbem that honour me^ \ Sim - *•*•♦*
/ will honour 5 and the) that defpife t^e^ flail be lightly
e(leemed h that i, they (hall be defpifed.
Confider fecondly,the divers and manifold waies *~
God hath to revcale it, though men be never fo clofe
and fecret, and ufe all poflible meanes to hide their
finne ,as faire outward civility ,a feeming to hate fuch
a filthy notoripus wickednefle, or any thing elfe an
hypocriticall heart can invent, yet God hath fundry
waies todete&rficirfilthincfle, and lay open their
bypocrifie : As firft,by fenfible things,when there is
W pcrfon neere to fee it,yet the very birds and beafts
ftftve revealed it : fecondly , he gives them up to a re-
pfobatcfenfe • and then in the end,though they have
long;
Simle*
l%6 How to mertifo Fornication.
long lyen in it unfeene and unfufpe<£tcd, at Iaft they
become fhamekflcjand fo lie open to every mans dis-
covery : thirdly j hee can make any man living to re-
veale his ownc fin - y as we fee in ludas, though all the
time he was working his wickcdnefle,he had carried
the bufinefle clofe enough, yet in the conclufion,
when he had brought the bufine'fle topafle, and in all
probability it being now finished, fhould never be
concealed ,even then he mud confefTe it, he muft tell
it every body: in like manner, it will be our cafe,
though we kcepe our filthinefle never fo private, yet
God can make us in the end, on our death-beds con*
feffe it,though all our life before we have hidden it.
Confider thirdly, whofoever commits this filthy
finneofpornication, makes himfelfe a vile, and bale
perfon; what ever hee was before, though never fo
glcrious,yet now he is but as a Star refine u thectrth,
as it is in the Revelation. Ifa man be godly, come
what will come,there is nothing can make him bafe,
nothing can objure him ; though hell it fe ] k fhould
labour tocaft a aarknefTe about him, yet it fhall be
but as a foyle about a Jewell, or a cloud about the
Sunne, make him fhine brighter and brighter : We
know a Torch light in a darke night,will fhine brigh-
ter than if it were at noone day. even lb a godly man,
what ever happens unto him,what ever night of affli-
ctions, croffes, or other difafters come upon him, yet
he will be the more illuftrious, the more clearer will
hcefliineinthemidft thereof, and the more crofles
happen unto him, the more will his glory appeare:
but on the other fide, let a man be ungod!y,what ever
outward glory or pom pe he may have, yetie is but a
bafe
How to mortifie Fornication. Tyj
bafe and vile perfon,and folic fhallever be efteemed
of,even at the laft, doe all the world what they can.
See this in Pd#/,whobefore he was converted 5 whileft
he was a perfecutor,was accounted a peftilent fellow^
but now after conversion, when he became godly ,he
was highly efteemed as a chofen veflell of the Lord :
So on the contrary, the Scribes and Pharifes were
the only men, who but they among the Jewes, yet
now how odious is their names, they ftinkc in all
mens noftrills. Therefore let us have a care how wee
fuffer our fclves to lie in finne,left we become in like
manner hated of every man; and on the other fide,
let us get our felves to be godly, and then our names
fhalbeas precious ointment 5 that fends forth a fweet
favour into every bodies noftrills. And thus much
for the Deceits whereby Satan deceives men j wee
will now come to fome ufes.
The firft Vfe that may be made hereof, is, to ex- jrft. i>
hortallmcn tqbecarefulltocleanfe themfelves from
thisfilthinefle anduncleanneffe: and to this end let
them never give God reft, but with inceflant prayers
ftill call on him,till they finde that they arecleanfed 3
that they are out of this gall of bitternefle ; for as
there is nothing that willbe fobitter and diftaftefull,
nay, terrible unto them, as this being lyable to the
wrath of God,due to them by reafon of this finne ; fo
fhall they never finde any thing fo fweet and plea-
fant,nay,comfortable unto them, as to be in the favor
of God : for all that the creature can doe, is nothing
without God, there is no peace, no comfort, no reft
without him; now, if a man have not this favour of
God,but be without it, though he have never foma-
T ny
1 2 8 Ho w to mortifie VorriicMion.
ny other bleflings, as wealth, honours and preferred
ments,yet ,if an arrow come out of Gods quiver, dipt
in the venome of his wrath, be it never fo flight an
affliction, it will wound deadly. See this inOMofes,
who/ though the meekeft man upon earth, and high-
ly in Gods favour, yet hee for his impatiency had his
crofTe in that which he moftdefired, even in that he
fhould not enter into the land of Canaan. Sinne con-
ceivingmuft needs bring forth forrow, and though
it fhould faile in all other things, yet hereitistrue^
he that fowes finne, fhall be fure to reape affliSion;
this is the daughter, this is the fruit alwaies of fuch
a mother, beware therefore how you takepaincs to
ferve fin, for he that does fo, fhall be fure to have for
his wages forrow and affli#ions,nay death it felfe, as
Simile the Apoftle faith, the wages ' oj * finite is death. Afinfuli
man, one that is guilty of this finne, or any other, is
like a malefa&or, that hath already fuffered the fen-
tence of condemnation to pafle upon him, and there-
by is liable topunifhment when ever it fhall pleafe
the Iudge to fend a warrant, he may be called to exe-
cution every houre, unlefle in the meane time hee
hath fued forth his pardon ; even fo it is with the
finner, he is fubjed to the wrath of God, when ever
God (hall pleafe to fend forth his warrant againft
him, hee muft be brought to execution, hehathno
aflurance, no power of refiftance, till hee hath got
his pardon. Therefore let every one of us labour to
procure our pardons in and by Iefus Chrift, that fa
wc may not thus lye open to the wrath of God, which
will confume us when ever hee fhall but pleafe to fay
the word, inaninftanr.
But
How to mbrtifie Fornication. 1 3 9
But feme man will be ready to fay, what necdesall OfeVff.
this ? I am ftrong and well , in good and perfe&
hcakh,is it likely the evill day is nf ere me? no furely ,
I will therefore goe on ftillinmy finnej what need
1 repentance, that am foweli in all things ?
To this I anfwer, though thou beeft never fo well ^ H f"*
injftrength and health of body, yet if God bides him*
ffelfc, .if hee turnes but away his face from thee, thou
flffalt finde the matter changed ; where and when he
Js pleafed but to turne himfelfe, he turnes with him
al things upfide downe on a fudden. See this in thofe
two hundred & fifty men of the company otKorab, Numb. i*. i*.
they thought themfelves well and fafe, elfe thinke ye
they would have tooke centers and offered unto the
Lord, but fee how in an inftant, fire came out from
God andconfumed them. Soalfo Sfydab and *Abihn %
no {ooner had they taken ftrange fire to offer unto
the Lord, but ftraight the iudgmet light upon them;
for it is /aid s Another ewent out fire from the Lord and
devoured them ,and they dyed before the Lord, Levit.io.%
they were prefently confumed even in the places
where they flood : in like manner it will be our cafe
if we commit finne,God may, if he bee fo pleafed to
deale withvs, confume us as foonc as ever wc have
done ic, nay in the very manner , it is his mercy that
wee arefparcd*
But fome man will fay againe, there have many Ohfl*
men efcaped unpunifhed , they have gone free for any
thing I could ever fee, why may not I cfcape alfo as
weHasthcyf
To this I anfwer, Gods decree concerning falvati. A*fm\
on and damnation mud be admired at, not pryed in-
T 2 to ;
U
140 thw to mertifit Vtrntcatm.
to : what though God in his mercy hath faved others,
muft he alfo therefore fave thee ^that wilt not repent,
but prefumeft on his mercies ? hee calls fometimes
thofe which have beene many degrees worfe than
others , whom hee hath patted by, and that to fhew
his power of the Potter over the pot-fheard : but
what is this to thee ? looke thou to thy felfe, ufe the
meanes, como unto him by true repentance, and
cleanfe thy felfe from thy filthineffe, and thou (halt
be fure to finde mercy.
Ffc-z- The fecond Vfe to be made hereof, fhall be to
perfwade every one, not onelytoceafe from the ad
of fo filthy a finne,but alfo to mortifie thefe corrupti-
ons,which are the fource and fountaine from whence
all thefe uncleane a&ions come : There* may be a
reftraining of our lufts and corruptions, but it is but
fora time, it will brcake forth againc; or, perhaps,
there may be an abhorrency and contrariety of one
mans nature from this finne, but this is not out of a*
ny hatred to the finne it felfe, but a forbearance of
the a&,becaufe his nature cannot abide it,or for fome
other by-refpe£t, as credit and reputation amongft
men- but this is not to mortifie them; for mortifi-
cation is then true and perfeft, when there is a con-
tray life- that is, when a man that before was un-
chafte, now if his lufts be mortified, hee lives quite
contrary to that, and is now wholly chafte and unde-
filed : now,this cannot rightly be (aid to be in a man
Similt. w k c te there is but only a reftraint of his luft: As in
a tree, it is in vaine to cut off the top-boughs, foto
kill it ; unlefle the roots be plucked up, it will grow
againc 5 therefore men beginneat the root to ftub up
the
How to Mortific F$rniciuio»1 141
theitrec: fo it is with finne, loft is the labour that
ftrives tokeepe it in andreftraineit, thinking fo to
kill it; there is no other way to doe it, but by Morti-
fication, by rooting it up out of the heart, notfuffe-
ring it there to have the leaft roome or place • for if it
bebutreftrained, atone time or other it will grow
againe to full ftrength. And that this may the better . .
bedifpatched, let us examine andtryourfelvesby iJftb^morcu
thefe rules and markes, fied.
Firft^examine your felves,and fee whether there be l
a particular change which doth follow the generall
one of the whole frame of the heart * whether the
heart is wholly changed and turned from all fin,for if
it be not 5 but is changed but by peece-meale,fome of
it being referved for the darling fin,then it is not true
Mortification 5 which is alwaies a killing,and bring-
ing under fubje&ion, all luft and concupifcence..
Therefore fee, firft, whether thy heart be throughly
wounded with fin,whether thou doft grieve for all fin
as well as for fome particular finne of profit and plea-
fure. Then fecondly.if thou beeft thus wounded/ee
whether thou longeft for nothing fo much as pardon t
in Chrift: A condemned perfon defires nothing,de- &******:
lights in nothing but in the newes of a pardon • as 0-
ther things are not at all welcome unto him, a par-
don is allthat can be comfortable unto him- fo thou,
if thou beeft truly wounded for thy finne, wilt defire
and wifli for nothing but a pardon 5 the remiffionof
thy fins in Jefus Chrift will more comfort thee, than
all the world befide. And laftly, ifa pardon be gran-
ted,fee,Is there a love and a delight in Chrift ? Is he
theonely joy and comfort of thy fbule > then well is
T I thy.
142 How to mortife VornicMori.
thy cafe, r thbu art in a good eftate; thou maieft be
certainc the roots of thy lufts are plucked up, and
then the branches mull needs die.
2 Secondly, examine your felves, and fcewhethcr
out of a loathing and hate of this finne you be able to
judge aright of it, to perceive it in its filthy colours,
and loathfome pollutions: All the time a man lies in
a finne, he will have fuch a mift call before his eyes,
that he cannot fee it perfe&ly , but dimly,as it were,
by a fmall light, which will not lay open all the fpots
and blemiihes thereof. To explaine this, I will ufe
Simik l ^ iS fimilittide : A man that lives continually in an
houfe where a bad fmell is 3 he perceives not the ill fa-
vour, it is all one to him, as though it were pure and
4 fweeteaire- but one that comes in out of the frefh
aire,hc fmells it prefently , to him it is exceeding of-
fenfive: Even fo it; is with finne,an unregenerate man
that is ufed to it,hath long lived in it,and perhaps,ne-
ver knew any other.to him it is naturall.he perceives
not the filthinefle thereof* it is as good to him as the
pared a$ion in the world; and why? becaufeheis
accuftomed unto it : Now 5 cuftome,you know,is an-
other nature: but let a regenerate man fall to commit
the fame fin,why,heis troubled,he is perplexed, he
cannot be quiet,nor can he find any reft in it, it is un-
ufuall to him,and therefore he is difturbed-at it.And
indeed it is a goodfigne of a righteous foule to be
vexed at fin 5 yee may fee it in £0/ ,of whom it is faid,
2 Pet. 2, 8. That righteous man dwelling among them^ in
iPcct.i. feeing and hearings 'vexed his righteous fwle from day to
day with their mlawf nil deeds : Try your felves there-
fore by this marke, and fee whether you can brooke
finne,
How to mort'ifie Fornication} f 45
finne well enough, or bevexedanddifturbedac the
committing of it.
Thirdly,examine your felves^and fee whether your 5
abftaining& keeping your felvesfrom thea&ingof
this fin be general! and conftant, or refpedting fome
places and perfons,and but for a fhort fpace:this is an
cffed of the former, for he that hates a thing, hates
every thing that belongs unto it, arid that continual-
ly 5 thisis a fare marke,and never failcs.Yee may fee
it in other things ; a Dove is afraid of every feather Smi ^*
that hath beene an hawkes, itbrings agreat deale of
terrour untcher, almoft as much as if the Hawke her
felfe were there • fuch a native dread is implanted in
the poore Dove, as it detefts and abhorres the very
fight of a feather • fo the godly man that hath once
conceived a detection againft his lufts, endures not
any thing that belongs to them, that comes from
them. Hec that hates a Serpent, cannot abide the
skinne, though it be never fo finely fpeckled 5 fo
true hatred unto finne, cannot indure motion, or in-
clination unto it, though it bring never fo faire pre-
tences and fhewes, it fuffers not the leaftfparketo
kindle or increafe, as wanton fpeeches, lafcivious
lookes,&c A fore that is healed at the bottome, is
not eafily hurt againe, whereas, ifkht but skinned
at the top,it is never the better, for in a litt'e time, it
will breake forth againe. and be worfe than ever : A
bone broken, and well fctagaine, is ftronger thank
was before : foa man that hath once flipped into this
fii^and is got out of it againe 5 fhalt finde his (trength
to be increafed,. and himfelfcmoreinabled torefift
that temptation 3 than ever he was..
But
■-
1 44 How to mortifte Fornication}
vbktt, But *" otne man w *"* ^^ reac * °^ ome of the Saints
that have fallen into this finne, and that grievoufly,
why then may not the deare children of God fall a-
gainc into it.
lAnfw. To this I anfwer, Indeed it is poffible, for we find
it in the Scripture of DavM&nd Salomen, that they
fell; nay more, it hath many times come to paffe,
that they have fallen grievoufly, as in them before
mentioned, and many others ; yet,as we read of their
falls, fo wee read of their recovery out of it, they did
Mcanes a- not cont * nue * n fc Here therefore I will fet downc
gaiaft forai. the meanes againft it : And they fhall be,
£"!?"/ r u Fh*ft, f° r fuch as have long lien in this finne, per-
as have been haps twenty, perhaps forty , or more yccres • let fuch,
givenjo this I fay,obferve thefe rules following :
xMtanes i . Fi^l et *em labour to get an humble heart in the
# fight of this grievous finne 5 let them be caft downc
with griefe and fbrrow for fohainousafinne, that
they have offended (b good and gracious a God, one
that is of fo pure eyes, that he can indure no uncleane
thing. It was the pra&ice of the holy Apoftle Saint
Patties was fo farre humbled,that he confefled him-
felfe to be the chiefeft of all finners, and what could
hee fay more? Soalfothe Prodigall,Z#£. 15. when
hee came to fee himfelfe, aud to looke upon his ownc
condition,was fo farre from being puffed up, that he
was content to ftile himlelfe no better than his fa-
thers feivant : In like manner doe thou thinke thy
felfe the worft among men, and greateft finner upon
earth, and that God hath beeneinfinitlymercifull
unto thee,that hath not cut thee off in thy fin,though
thou fo long continuedft in it unrepentanr.
Secondly,
How to morttfie FomicAtiow 14 5
Secondly r |labour to bring thy heart to fo good a <jtf (ma 2 .
pafle, that thou may ft love God exceedingly, who
hath forgiven thee fo great a finner. It is faid of the
woman in the Gofpell,to whom much was forgiven,
thatjhe loved much A great deale is forgiven thce,be«
yond what thy deferts are,doe thou therefore fo too :
Love much, love Chrift that hath bcene a Mediator
to procure this thy finne to bee forgiven • love God
much, who hath beene fo mercifull as to grant thee
pardonand remiffion of finnes for Chrift thy Saviors
iake.
Thirdly,take heed left Satan beguile thec,and bring M**m 3,
thee into the fame fin againe : you know what Saint
Peter faith,2 P^/. 5. 8 .where he exhorteth thebrcthren
to befober and vigilant ,from no other reafon but onely ? lt ..
this , Becaufejour adverfiry the Devili y as a roaring Lion
walketb about peeking whom bee may devoure: the fame
fhall bee my argument of perfwafion unto all of you,
to beware of the Divell, tolooke to your felves, left
he fhould deceive you y and entice you into the fame
finne againe.
Secondly 5 for thofe that are guilty of this finne &il y *•
but would faine be rid ofthe fore burthen which lyes \™$h Q f
heavy upon their Continences • Let them ufe tfaefe thisTin. ^
helpes :
Firft 5 Iabourtogetafluranceofthepardonandfor- **'*& u
givenefteof it : No man can be afTured ofthe love of
Chrift,till he be affured of his love and favour in the
free pardoning and remiffion of his finnes : for how
cana man have peace and quietnes without this,hce
is ftill iaiearc of Gods wrath and vengeance to light
upon him^and where there is fitch a feare and dread 5
V id
l$ How to mortifie Vornication.
it is not likely there (hould be any love. And there-
fore in the firft placegetthy fins pardoned.
Ht/pe 2. Secondly, labour to have a fenfe and feeling of thy
finne • this is a chiefe thing to be obtained ; for were
there is no fenfe, there cannot be any remorfe or for -
row for finnc,without which there can be no turning
from finne, much lcfleany hatred and dete-ftation of
it. Now this fenfe and feeling is wrought in us by
Gods Spirit, and therefore thou muft goe to God by
true and hearty prayer, that he would be pleated to
illuminate thee by his Spirit, that fo thou maift fee
the raiferable and wretched cond ition thou art in by
reafen of thy finne.
Hetye 3. Thirdly, lay hold on the Promifcs, and apply them
to thy felfe,make them thine ownc j for whatfoever
a mans finnesbe, ifhee can come to thirft after par-
don ,to defire that before other things in a right way ,
and to a right end, then he may be fure he hath the
Promifes belonging unto him : If he will take thern^
they are his owne • Ghrift is his,if he will take him,
onely he muft take him aright,as well to be his Lord
as his Redeemer : his Lord, to governe and rule him
by his Lawes and Commandcments, as well as his
Redeemer,to five him by the merit of his death and
paflion. Chrift offershimfelfetohim,/teT^/.22.i7.
RhkMe; *7* faying, Let him that is athirjljome ; andrvhofoever \vill>
let kirn take the waters of life freely .• and what greater
lovecan Chrift fhewthantofethimfelfe ourfbrali
to take him , and that freely too > In the dayes of his
flefhjwho had more good by him than the Publicans
and finners.nhem hecalled,them he faved: the poorx?
difeafed wretches,hcw ready was he toheale them ?
even
Hew to mort'ifie Fornicatiorii 147
even fohe is ftill, hee is every whit as ready to favc
thee,to heale thee,as he was them 5 if thou wilt come
untohim,and indeavour to lay hold on him. To neg-
le& Chrift thus offered unto thee 3 is to trample wider
foot the Sonne of God^ and to count the bloud of the Cove- HcImc.i^.
nam an unholy thing, Heb.10.29> Now what thinke ye
fhall be done untofuch ? read that place 5 and you
fhail finde 3 that a much forer ptinifhment than death
without mercy they are worthy of>and are likely to uu.
dergoe. You read what was done to thofe that defpi-
fed the invitation of the King to his Marriage-feart^
Mat. 12.27. When theKingheard thereof hee was wroth , Mauhuv7,
and fent forth his Armies, anddeftroyedthefe murtherers^
and burnt up their City : In like manner will he deale
with thee 5 if thou defpifefl: the offer of his gracious
Promifes now made to thee, hee will account thee
but as a murtherer,and wil deftroy both thee and thy
City; that is 3 all that belongs unto thee. Take heed
therefore>that thou now layeft hold on his Promifes,
and makeft them thine owne.
Fourthly j Ufe abftinency and fafiing, for thereby &'tp*ty
thou maieft get the mailery over thy fin ; give it al-
together peremptory denials 3 fuffer it not to delight
thee in the leaft cogitation and tickling conceit : It
will be eafie to abftaine from it, when the deniall is
peremptory • if we cannot put out a fparke,how fliall
we put out a flame ? If wee get not the maftery over
the firft motion to iinne, much leffe fhall we be able
to overcom it 3 when it isbrought to maturit / in a#i -
on : Sinne is like the warer 3 give it the leart way and similes
we cannot ftay it^runne it will in defpight of us : and
as a ftreame rifeth by little and IittIe ; one fhowre in-
Vz. crea-
.
1^8 How to moritfie Fornication.
creating it,and another making it fomewhatbigger-
jam.\i i,tr. foiinne rifeth by degrees, lam.i.x^i 5. it is faid^But
every m&nis wnpttd> when he is drdtvne away ofbts oxvnt
luft^ndintked. Then when luft h*th conceived ftbrtngctJ^
forth finne$ andfinne, wbenitisfinifhcd, hringeth forth
death: Where obferve three degrees in finne - firft,
temptation 5 fecondly conception ; and thirdly ^per-
turbation^ bringing forth: Soalfo//^.3.itisfaid
of the Ifraelites, that luft in the brought forth hard-
neflTe of heart. Beware therefore of the beginnings
and occafionsoffinne^andaccuftomethyfelfe to ufe
abftinence,thcreby # to mafter thv luft.
&elpt$- Fifthly, Another helpe maybe torefolveagainft
it, to make vowes and Covenants with our felves not
to fall into any occafion that might be an allurement
unto it : Let us binde our felves from things indiffe-
rent at firft, and then forward from the unlawful!
temptations. And that we may doe it the more eafi-
ly, let us make our vowes for a certaine rime, at
firft but for a little while, afterward for a longer fea-
fon , and then at Iaft,whcn wee have more ftrength y
for ever.
Oikfl* But fome man will here be ready to obje A and fay,
I findemy felfe exceeding weake and unable to keep
fuch Vowes and Covenants- What fhall I doe then,
who fhall be in danger every day to brcake them,and
fo be guilty of a double fin ?
Aufw* To this I anfwer,If our frailty herein were a fuffi-
cient argument, then would there be no Vowes at
all : What though thou beeft weak and fraile,and fo
fubjeft tobreake thy promifes in this kinde, yet re-
member that they are Gods Ordinances,and he will
put
Hvwto morttfit Fornication, 149
pm to his helping hand to enable thee 5 he willbleffe
andprofper what ever thou doft vow or promife this &'
way, as an Ordinance that he hath commanded. A-
gaine,as thou feeft thy fdfe more weake,and fubjed
to infringe thofc vowes,fo be fure to ufe the greater
careand diligence to keepe them, bee fo much the
more vigilant to avoid r a!I occafions that might
tempt thee to breake them.
Sixthly, Another helpe maybc,to proportion the #^ % t
remedy to thc<lifeafe ; as thy lufts are greater, fo u fe
greater abftinence, make ftronger vowes againft
them. As inaplace where the tidebeats ftrongly,
there the banke muft be ftronger ; fo where the cur- SMt*
tent and tide of thy lufts runne more forcibly, there
refiftthem with greater ftrength, keepe the banke
good, repaire it by new rene walls of thy graces in
thee,makenew covenants againftit.Therc is no man
with one thoufand, would meet his enemy with two
thoufand; fodoe thou,getas much ftrength to feftft,
as thy lufts have power to attempt thee.
Seventhly ,Turne your delights to God and hea- H*lpe 7.
venly things; whereas you have longbeene given to
earthly mindedneffe 5 now beginne to fe t your minde
on heavenly things : There is no true Mortification
that is onely privativc,it muft be alfo pofitive-a man
cannot leave his earthly mindednes,but hernuftpre-
fently be heavenly minded.Tomake this plaine bya
comparifen ; A man cannot empty a veflell of water,
butaire prefently wil come in its place-fo a man can SM%
no fooner becleanfed from corruption,bu t grace will
immediatly enter and take poffeflion of his heart; as
5&lm*n faith, ftw,*.ro,z uW^mttmrttbimo thine
hem f
1 50 How to morttfic Vorniution.
r rov,i.to,i i, hm Anh knowledge tspleafant unto thy foult : Defcretion
Jhallprefet yt thee, undcrfiandmg flail keepe thee^&t.
Httpe 8. Laftly.the laft and greatefthclpe will be,toSabour
by prayer : God would have thee know that it is his
gift: pray therefore, that Chrift would baptize thee
with the Holy Ghofi and with fire : that the Holy Ghoft
may like fire heat the faculties of thefcule, to in-
flame our love to God : for as our love to GOD is
ftronger, Co our love to holy things will be more car.
neft, and confequently our hate to unholy things
more ftrong and perfeft : the heart thus inflamed is
turned quite another way ; it doth fo mollifie the
heart more and more, making it capable of a deeper
i mprcflion from the love of God. Hence it is that the
Spirit is compared to wine, becaufe as wine heateth
us within,and maketh us more vigorous and lively:
fo doth the Spirit heat us with the love of God, and
Similt* make us more apt to good workes : Now as when a
man comes nigh to any towne, he gees further from
another -, fo when the Spirit carries us nigh to God 5>
it carries us further from our lufts. Chrift by the
MaJ.j.* Prophet is faid, Mai. 3.1. U bee like a refiners fire^and
like Fullers fope 5 Now as there is no way to refine ftp
ver but by fire, and noway to purge and get out a
ftaine but by fope j io there is noway to cleanfc ones
felfe from lufts,tomortifie them 6ut by the Spirit :
take ye therefore the Apoftles counfell, Ad. 4. 3 8.
A&4.3 8 « Repent ^nd be baptized every one of you y in the name of h~
fa Chrift % for the remifiion of fins, andjefh all receive the
fiftofthcHoly Ghofi • let us wait for it, and we fliall
e fure to have it,and when we once have got it, wee
ftiall finde as evident a change, a$ the Apoftlesdid
when
Hew to wortifie Fornication* 151
when the Holy Ghoft in the forme of cloven tongues
came upon them,as ye may read in the fame chapter.
And therefore alfo when we finde weakenefle in our
hearts, let us know that we have not beene fo fully
baptized with the Holy Ghoft,as we may be ; accor-
ding to that of the Apoftle, i Tim. 1.7, god hdthnot
given us the Spirit of feare^ but of "power j&c$ when the
Spirit is powerfull in us, it will inflame us with the
love of God, it keepes men in fobriety .Thereforeart
thou weake ? art thou cold in holy performances ?
labour to bee baptized with the Holy Ghoft more
fully: lohn was compared about with the Spirit as
with agarment,fl«M.io.Sofhould we be,for with-
out this we are but naked: God kept Abimelecbtxom
fin, fo he will keepe us if we have his Spirit : And
Davtdw&s boundin the bond of the Spirit, now the
Spirit is like a bond for twocau fes : firft,every bond
rauft be without us, and fo is Gods Spirit, it is his
and not ours within us : fecondly,every bond keepes
the tiling that is bound inland fo doth Gods S pirit,
it reftraines us,it keeps us in,when as otherwise wee
would runne into all excefTe of riot. And therefore
let us pray heartily and labour earneftly to be bap-
tized with the Holy Ghoft.
HOW
i%%
HOW
TOMORTIFIE
UNCLEANNES.
Colos. j.y.
Mortipctbtref ore your members which art upon the art hi
Fornication, Vncleanneffe, Inordinate ajfcttion> eviU
Concufifeence y andCovetotifheJ[ejvhicb is Idolatry.
Aving handled the Do&rine of Mor-
tification in generally as alfocomc
to fomeparticulars^namely^thatof
Fornication; itnowremaineththat
in the next place/ollowing the me-
thod and order of the Apoftle, I
come to the next particular finne named in the Text,
Vncleanneffe : And becaufe thefc two fins doe in ma~
ny things coi»ciderc> & differ not gteatly in any thing
that I can fet downe as meanes to prevent them, for
what hath beenc faidof the one may ferve for the ci-
ther • therefore I fhall be the-briefer ih this,andmay
perchance make ufcof fome of the things fpoken for-
merly in thedifcoveringof thehainoufnefle of For-
nication:
lim tomoYttfie VncleanmJJe. 155
nication. The Do&rine then wee fhall at this time
inhlton. is > Thac
Vncttannejfc is oneof the finnes that art here to bt mot" Doftr.
tified.
This finne ofunclcanncflc 3 moft Interpreters make The bainoor
to be the finitely 0/w»,<7*».38 .9. and the hainouf- ^ ° f f * f
nefrethereofappeares,inthatGodwasfodifpleafed ekw&cfc:.
with him for it 3 that he flew him prefentiy. .Befides,
the grievoufneffe thereof is manifcft,in that through,
out the whole Bookeot God, we findc not any name
appropriated unro it, as if God could not give name
badenough, orwouldnotvouchfafeitany, becaufc
men iliould not know it at all. But now particularly
IwilLlayopenthevilenefieofit, by thefe foure ar-
guments.
Firft, the hainoufnefle of it appeares 3 becaufc that. l
it makes a man that is guilty of it,anaan of death jy 011
may feeitintheexampleof Onan^ Gen.^S. ?. before Geg»|k&
mentioned^ God cut him off prefentiy /hardly -give
any fpace for repentance.Where fudden judgement
lights upon a man, itisafearefullthing, and argues
the greatnefle of Gods difpfeafure againft that finne;
now, where Gods wrath is fo exceedingly inflamed
againft a finne, we muft needs conclude that finne to
be very finfull <3 and of an high nature.
Secondly,itisanunnaturallfinne: All finne is fo 2
much the more hainous,as it is oppofite to the nature
of a man. We read but of three fiitnes againft nature,
whereof this is one • {namely,beftiality 3 Sodomy 3 and
this* and therefore it rrtlift needs be of an high ranke,
and confecjuentlya moft notorious vilde finne.
Thirdly 5 the manner of it aggravates it exceeding- 5
154 Mow to mortifie Ztncfctwnefle.
ly ; all things done againft ones felfe, are the mote
hainous 5 as felfe-murther is of an higher nature than
murther of another; and the reafonis, becaufe all
creatures by nature feeke the prefervation ofthem-
felvcs-: in like manner, felfe-uncleanneflTeisagreat
aggravation unto it*
^ Fourthly and laftly, that finne which is made the
punifhment of another,is ever the greater finne^now,
God hath -made this fin to be the punifhment of all
other finnes, for after a man hath long continued in
other finnes,at laft Godgives him up to this finne,as
toa punifhment of the former : and therefore qucfti^
onlefle it is a great and hainous finne.
Thccfcecits of Now s fince you'have feene the hainoufnefTe of this
saun to draw finne, in the next place I will (hew you the manifold
men on to the , . • r o 1 i_ t 1 i
a aing of this deceitsof Satan, whereby men are provoked to the
£nnc. commiffion of this filthy finne. '
i £irft, , men doe goe on in the committing of this
finne,becaufe they doe hope to repent afterwards.
Eoranfwer of this* I fay, that man who hath a will,
to finne. doth harden himfelfe more and more by fin •
and this finne of Vnckann^ife being a great finne, it
dothharden the heart the-mcre^ aad doththemore
indifpofc a man towards God.
A man by common reafon would thinke,that great
finnes doe make the heart to be more fenfibler, but in-
deed it doth not fo,for it takes away thefenfe. Great
finnes are a meanes to harden the heart,fo that iccan-
Pjsnvi.ip. notrcpent: Prov. 2.19. Njm that got unto herretttrnc
Againe, neither doe they Udke bold of the pths 9JUfi^
which is meant of repentance :^or God doth box give
jepentancero this fin,becaufe itis a firuifcfo'fcvide&t
againft
llo w to mortifte V'ncltMniJfc . i £$
againft the light of Nature: 3is ) Ezech.t^.i6. Sonne
of mm behold \ I take from thee the aefire of thine eyes with a
(IrvkCf jet neither (bait thou mourne nor weepe^ neither [bdll
. thytearei runne downe • that is, if man will rcfufe the
time of repentance which God doth efferunto him,
when he doth repent^then God would deny him. /*//
not inhim that willeth^ nor in him that runneth ^ but of
God : God will have mercy on whom he will have mercy. y
Rom. 9. 16.
Now, to (Tie w what Repentance is :
Repentance is a change of the heart , whereby a man is be- what Re^ea*
eome a new creature^ having an inward affeelion to that ranccis%
which is good) and a loathing and detection of that which is
bad. Tofhew that Repentance is the change of the
'heart, fee how the Prophet Hoefea^Chapt. 7. 14. doth Hof. 7. 14.
reprove the Jfraditesiox their howlingon their beds, be-
<caufe their Repentance was not from their hearts -
they did how!emuch,as it were,for their finnes, but
yet their Repentance was not from the heart, and
•therefore nothing availeable.to them. True Repen-
tance doth turne the difpofition of theheattof a man
another way then it went before. .
Another rneanes that Satan uferh to delude the Thereto**
hearts ofmen^andcaufe themtobefetuponevill, is, deceit ©fS*.
becaufe they do not fee the punifhment due for finhe Wn%
to be prefenriy executed upon finners; For anfwer
crfthis ; Inthat Goddothfpare topuniili finne, no
man hath caufe to joy in it. God is mercifully and
doth beare many times a long wh ile with men, not to
punifh them for finne, to fee if they will retarne un-
tbhim,and repent: But as long as man doth continue
ia any iirine without repentance, foloBg doth heea-
* X 2 bufe
4
156 Hew to mortifc Ztncieanmjp.
Rom.*;*. b Ll f e G*ds patience every day and houre, Rom. 2.4.
ThinkeH thou this y O mm, and defpifeft thou the ricks of
hisgoodneffe, forbearance and long fufftring y not knowing
that the goodneffeofGodleadcth thee to Repentance: Verf. 5.
But after thchardnejfc and impenitency of hearty treafurefi
up wrath againft thyfelfe againfl the day of wrath, and the
revelation of the righteous indgement of God.
The third dc- Another Deceit that Satan ufeth to provoke men
ceuof Sawn, unto tLis finne. is, to judge uncleannefle by common
opinion-, that is, to weigh this finneinafalfebal-
lance, and tolookeuponitinafalfeglaflfe, and not
to carry it to the ballance of the San&aary of the
Lord, and therefore many times they eiteeme great
finnes to be little finoes, and little finnes to be none
at all ; when men doe thus mil- take finne,they judge
of it otherwife than it is : As when bad company are
together 3 they doe all allow and approve of finne, and
xCor.iu33. {oevtttwords doe corrupt good manners ; and intheiro-
pinions doe make finne to be no finne at all ; not con-
T«us:. 14. fidcring that place, 777.2. 14. That Chrifl gave him-
felfefor us ^to redeemeus from all iniquity, and to purifit
unto himfelfe a peculiar people , jealous of good workes*
When a man hath committed finne, his Conference
is defiled, and fo can no more judge of finne aright,
than one that would difcerne colours in a fouleand
foiled glafle - 9 but when the Confcience is cleare, it
fees things as they are, and foisabletojugdeoffin
by that rule by which our felves fhal be Judged at the
laft day : There is a fan&ifying Spirit, which if wee
had,we fhould judge of fin aright,and the rule where,
by wee are to try finne, is the written Word of God .
Jchof saran! Fom*hly,Satan ufeth to provoke men to this finne,
whtn
How to mort'tfie Vncleanmjfi. 157
when they can commit it in fecret, then they will be
bold to doe it : But confider, God fees in fecret, and
he will reward them openly y Mat.6.^Give thine almes Mattk* 4*
in fecret, and thy father that h in fecnt will reward thee o-
penly : Now,wee may judge by the rule of contrarie-
ties, that if God doe fee Almes that are done in pri~
vate,and will reward them openly 5 may not we thinke
that'hec will doe th-c like of finne : For fo hee did by
D avid J\ee fpared not him though hee were his owne
Fervantj 2 Sam. 12, Thou diddeji tins thing fecrttly^but I % Smh ' ' *
will doe this thing before all ifrael^ and before the $urme>
And thus they goc on boldly in this finne, thinking
they fhall efcape well enough if they can do it fecret-
ly, and not be feene of men • but they in this defpi-
fingof God,make Godtodefpifethem. Confider,oh
man, the many waies God hath to reveale finne that
iscommitted infecret, EccleJ. 10. 20. Curfc not the Ecc, « f ' l0 » 2a '
Kwgjio^not in thy thought $ and car fe not the richer), not in
thy bed-chamber ; for a bird of the aire fhall carry the voice \
andthat which hath wings fhall tell the matter* Sinnethat
hath beene committed in fecrer, fhall be difcovered
by waics that a man thought unpofliblc : Evill men
are as a glafle that is fodcred togethcr^as foone as the
fother is melted 3 the glaffe falleth in pieces : So they
that are companions in evill, may for a time be true
the one to the other,but yet the Lord will one way or
other difcover their iniquities, fo that they fhall fall
in pieces like a broken potfhard; yea, perhaps, the
Sinner himfelfe fhall confeife his finne,as ludas did.
The laft Deceit which Satan doth ufe to provoke ™.« <&&<?*•
men unto this fin, is with the prefent delight which c
they have unto it: To this I anfwer, as Chrift in
X 3 Mau
3 5 S How to mortify Vnchtoneffe*
Mat.^11^ TbouJInltnot commit adulter ie^fotxyhfoever
looketh upon a woman to-lu (I after mrjjfljh committed aduU
tery already xvith hrin his heart, if thy right e^e offend thee,
flucke it out, andcaftit from th r e^or it is profitable that ore
of thy members fhputdperijh^ and not that thy whole body
(liouldbecafl into bell fire. Therefore I fay it were bet-
ter for thee to leave thy deligh^than to have thy foule
damned in hell 6re for ever: by leaving thy finnethou
doft not leave thy delight, for then thou haft a new
heart, new deffres and affeftions to delight in better
things . fo that the forfaking of fihne is but a change
of delight, and thofe finnes which have the greater
delight in them, fhall have the greater torment^ as
dothappeareoutof^^/4/.iS.7.concernipg^^y^
The morepleafure fheehady the mozeflwttdber torments and
fsrrofvcs^e.
Thus have I difpatchedjifl brie fe, this finneofun-
cleannefle, infifting and inlargingonely fome two or
three of the Deceits whsreby the divell doth beguile
the fonnes of men 3 and lead them captive to the com-
miflion of this flavifli and abominable finnc • for mo-
tives and hel pes againft it, f referre you to thofe pro;
d viced in the handling of fornication.
-
HOW
i$S
HOW TO M ORT I FIE
EVILL CONCVPISCENCE.
■
Col Q.s. 3.5,
iMortifie therefore your members which are uf on the earthy
fornication^uncleanneffe ^inordinate affeftm^ evMconcM- %
pfcemc^&c^
O w 5 I fhou Id proceed to fome appli-
cation of this point, but becaufe
there is a third particular which
hath much affinity with the two
f6rrder 3 namely fornication ^.ti d up*
. cleanMjfe) 1 will fifft fpeakeof that
-* which is here in my Text. Evillcen-
cupifcencc.
By imcHfifonti) men doe Ufiderftand a degree of
thW Iuft dfhncleahnejfe.and it is an' c veil inclination in
the power of the Soule.
The Do^rine is this 5 Evill concupiscence, is one of j) zi r -
the' finms which arelQcewife 1,9 Be mortified j We
had need^give a reafbii for it,' becaufe men will
hardlybe perfwadedtdtfc kcit aSiwe, ihttsitwas
with
l6o Hon to mortifit cvtUcor.cujfifcaice:
with the Heathen, they thought there was noSinnt
in it.
faafift. i . The firft rcafon is, IfConcufifccnce doe cleave unto
a man, that is, evill inclinations which the Svtde by
fmne is bent unto,then &&x\2L\\Jimc will follow s whicb
is the fruit of thisconcupifeence: It is as a fparke of
fire, which being let alone, will grow greater and
grcater,diid like a leven, though little at the firft,yct
doth -it k ven the whole lumpc, fo that it doth'pro-
duec the workes of the ficfh, and therefore it is to be
mortified.
Reafsn.i. '" l The fecond rcafon is, although a man doe not fall
into a"dJuaIIy?-«wprc(cntly after there is cencupfccnce
in the hcart,yct being tmmortified, it hideth the finne
in a man,and fo defiles him, and makes him prone to
an evill difpoiition, and alfo-to be abominable before
God : Therefore mortifie concupfccnct before it come
to have vigour and ftrength in thee.
A man isfaidtobean evill man, when hee is di-
ffracted from Good to Evill, now, evill concupfcmct
makes a man to be fo.
There are evill inclinanq^ in a good man, and
yet it is by way otJntithtfjs, it is not his complexion
and conftitution to have them. Now, an evill man
hath concupifence, aad the fame is his complexion,
apdcQnftitutionfotobe.' Therefore if evill cojicu-
plfcencebenot mortified, it makes a man to be bad,
and in this regard we ought to cleanfe our felves from
the pollution of this fmnc.
Rcaf^: The third reafonis, Evill emcufifatnet bei^gin a
man, it doth marrc all his good aflions. To nun&le
mttr with mnt) itmaies ■tkwmtkimfi$ .To mingle
droflc
Um to mortifk eriB cmckpifchcel i<f?
droffe with filver, it makes the filver the more im*
pure 5 So evill comufnfccnce being in the Souleof 4
man, it doth ftaine and bkmifti his good a&ion$-
when the firing of an inftrument is outof tune^ then
the Muficke doth jarre. A man that hath fttongcon-}
cupifcenceinhim, hewilldefire to come to the ex-j
eeurionofthewbrkesofthem, and fo it will have an
influence totheeffeft. and will ftaine and blemifh
any good workehee goes about* fo that evil! con-
cupiscence making a man to be evill,it doth blemifh
and (lain all the good anions that a man goes about, 1
in that hee doth performe them either with vaine-
gloryorfelfe-refpea.
The fourth reafon why evill eoncupifcencefhould [£& M>
be mortified, is, becaufe thaeotherwifethe com,
mandemems of Gt>d will be grievous unto us, i John
5.3. For this is the love ofGvd^ that wee keep his Com-
mandements , and hi sCemm an foments are not grievous.
TheCommandementsofGod are not onelyto bee
kept of us, but fotobe kept, that they may bee de-
4ightfulluntOUS, Pfilm. IOT? W BUJfetht Loyd'Om)
foule^and ali that is within meilejfe his holy T^whwheri
concupfcence doth lie in the foule of a margin its full
vigour and ftrengrhunmortified,itd6th dnw in him
a rekt^a^ce from good duties, as when a man doth
will one thing that is go0d 3 and an evill incfrnation
cfoxth fet'uponhim, then the Gommandements of
iSod will be grievous unto him, even as a man will
be unwilling to carry a burthen long. :t Three Itblngs
Now tpf&ceedrortiew you thrcS 1 things obfer- •^^<»
^bleinthiswQTdconcupifcdcer -^ - l rR " «"*tfiw*
Firft, what the nature *>f it is ,
SimUe*
Wbat's meant
by concupi-
fcencc.
i6% Bow iatmorttjk emliconcupt/cenct.
Secondly, the finfulncfleofit.
Thirdly, the operation or workesof it.
Firft,for the better underftanding what it is,know
that in the foulc of man there is a facility .Secondly,
there is an inclination, which doth adhere to the fa-
culty; and thirdly, there arc a&uall defircs which
flow from that inclination, by way of Similitude, the
better to conceive. Firftin the mouth there is a pa-
late, fecondly, the defired humour, and thirdly the
tafte:fo in the foule of man, Firft % there is the nam-
rail affe&ion % fecondly, there is an inclination which
isthetuneableneffe, or iw\tuneablcncfle of it, and
thirdly ,there is the defire, or a&uall works of it.
By concupifcence is meant,the cvill inclination ,
and the fruits ofthcevill inclination, and by ic the
habituall concupifcence, from whence theaituall
de fires of cvill will follow. Rom.6.u. La not finne
raigneinycur tnortall bodies , thatyeeflmldobejitintkt
lufi thereof. Firft there is a finne, fecondly, the luft
of thatfinne,and thirdly the obedience, that is, con-
fent to the finne. There is a concupifcence that is
naturall, and another that is morall. As there is a
concupifcence that is bad, fo is there another that is
good, and a third that is neither good nor cvill.
There was in Chrift a defire tolive, though it were
Gods will he fhould dye, yet obeying, hcedid not
finne. On faftdayes we are commanded Co to doe,
yet the defire to tafte corporall foodonfuch aday,is
nor finne.
Secondly, ic doth proceed from imne, and one
finne doth beget another, lames x. r % . C$nc*fifcentt
doth bring forth firm ^ Rom. t* ia# Letnotfinrteraigne
to
How to mrtifoeriltconcqifccncii itfj*
in your mortal bodies ,(t\&ti%) Let notconcupifcence i
but to underftand what the finfulncflc of it is, know
that finne in fpcciall, is the traafgreflion of the mo-
rall Law,any facultie that is capaSle of a fault, it is
fin,that is the defe& of it • Man fhould be fub jc& to
real on, and reafon foottld caufe him to fubmit hini*
felfe unto the will of God . The morall Law is a rule
of action, not of habit,. There is a double law, a law A doubfcla*?
ofa&ion, and a law which we call that law, which
God did ftampe on the very Creature, Take anE-
piftle,or a learned writing that is made by art, there
may be Logicke, Rhetoricke, and Grammer rules
brought in to confirme it $ So in the Law, there is a
ftampe & a rule, and every aberration from it, is an
error in it.If a man did al that is in him,ufed his beft
indevor to fubdue his evilconcupifccnccs,& yet can-
not,yetit is not fufficicnt for him,e very man hath,or
ought to have ftrength in him, jto rule his affedions.
If a m^fter, command his fervant to gore and doe
fucjh ashing,, if the fervant^oe and makeMnfelfe SimU*
drunke, ;a#d then goe about it, and cannot bring it
to pafTe, although bee doe his good will for to doe
it, Jieisnottobeexciifed, becaufe he did loofehis
ajbiiity through ihis/owne default: Sowe,Godat
tfee finft did make us able for to fu&due our lufts,but
wee in Ad*m having loft the abilities of our firflne*
ftates, and yet may recover ftrength againe, to fub-
dueoarluftsindCiirifttbcfecond Adam, if wee doc
it not y the fastis in our felves. |;
Now wee proceed unto the third particular, tow**wUeV*
fhew unte you what is the operation, and working ****** *V'
, , . ' -n^ •/* ° villi coocupir
oftmseviUcgncupilcence. fcene*
Ya It
t 6*4 How to mrtific ev>'iti coney pi fctvcel
• It B-an inordinate in<rlinatioR 3 . which doth cleave
un to the faculties ofthefoiile, and doth indifpofea
man to that which is good , and carrier him on to that
which is evill, and (o long as it abides in the foule,
irm^kc:himfruitfulltodoeevill, and barren to doe
^c^ v ifot^cevilladions^ tfee fr^ites of evil] incli-
nations, do arife from it^even as water 1 from the foun-
taine 5 andfparkes from the fire.
CMcufifitTKe doth conceive andbring forth fin.
f here is a different YfiQxY&otConcupifcence in-man
thati^fMiM^ndafege^rate man- Inahevillman,it
hath dominion over him, fo that all hisa&ions and
defires are • tinfoil. ' In a good and holy man, there
i^cdnctiptfcdnce alfa, but it doth workein him by
Tiray of rebieiWon^ he beholds ita^s afd^ifeafe, and as an
cne*ny urfttfhim, and dotfrlabour to mottifie it, hee
is inlightned by grace, to fee it as a difeafbjand thcr-
fore doth labor tocure it more & more. Anevill man
thmkesurthebeft^ay for his happinefi(e^ r an r d fciiat
his xbiefeil good doth codfift in> giving f&tirfA&ion
cohiscdftcapifcenccs, and therefore &och-Iabourto
fatisfie them, and not to cure them.
- True it is,Gods children, I) dv/^J^/^ SaImm find
othsr holy men luve'had-conciipifcciicesinthemj
but yec were -not domineered over by them .: So
long asamandbth ftriveagainft evill concupiscen-
ces, againftthe motions and ftirringsofthem, and
that his ownc confeience- can beare him witncffe 3
hee doth reuft them in fincerity of heart, thdy (halt
never heare fway over him : Take the bfcftu<fHons
of a wicked man, the utmoft end of them are to him-
fclfe, and if the utmoft end be hac}, *H bee doth muft
1TY " needs
Howie mortipe evil! concupi/cenci. 16$
needs be bad : as for example; The end that a huf- simlel
band.man doeth aime at in tilling of the ground,
and {owing of his feedecorne, is to have a good har-
veft, and if his harveft prove bad, then all his labour
is loft: though the beginnings of a thing be good;,ye.t
if the utmoft end of that thing be nanght, all is bad .
So that the end of all things in morall anions, doth
Ciake-thc thing either good or bad: Every wicked
man doth feeke himfelfe inallhisa&ions, heedoth
worfhippe himfelfe in the utmoft end of all his
thoughts, fo that all his anions iufts and defires 3 are
cvill continually.
Now, I proceed to fhew you,what it is the Apoftle W hat is to bt
fault would have you to mortific, here fomething is moitifi«<J.
prefented, and to fhew you plaihely what itis, it
doth confift in thefe two particulars.
Firftjthe habitual 1 coneupifcence,and fecondfy 3 thc
inordinate luftsand defires that doe arife from it,
om #ee call habituall, and the other aftuall. Now,
the jipiSk would have the habitualhconCupifcencfc
in nature w l eakened,and fecondlyjhe would have the
a<5teofthelufttobefupprefied. Now, that itis the
Jpftks meaning,that he would Mve thbm mortified,
andtliatwhichistobe mortified is fin, marke that
place I did cite before, Rom. 6. 1 2 . Let mt fmieftiigm
in your mvrull bodies. In thefe words' are three
thing obfeveable : Firft,there is a finn^ : ; fecondlj^a
luft to fin,' and ^ thirdly, obedience to the fin, that ii%
will to execute tlhe deirreof this luft.' Wherf the Afi-
j(Z/rfaith,he would have them'mbftified$ d wbldhave
tlje heart to be cleanfed from the habitual ctfftome of
evy concupifcence^and fecQpdiy^he would have them
Y 3 fo
i
Fxod,u«
t6S Howtt mortifte eVill concupi/ctncel
fofubdued, as not to obey them* That you may
know the Afofiles meaning 5 and not to lay a ftraighter
charge upon you, then the holy Ghoft doth ayme at,
he would have al thefe three to be mortified ,the luft,
theconfent totheluft,andthea<ft of ill. Confidcr
the nature of the things that are to be mortified • If
you take the evill inclination, and compare it with
the ftrength of the mind, in committing ofany fin,
they are all of the fame nature, they differ but in de-
gree^ lefTerevill in the thought, before confent un-
to it is of the lame nature as a greater,as it is in mur*
ther: Hee that is angry with bis brother unadvifedly ,
eommitteth adegreeofmurther- So he that flande-
reth his brother by taking away of his good name*
eommitteth a degree of murther,and is a finne of the
fame nature, as if hee tookeaway the life of his bro-
ther. So as in taking away the comfort of a mans
life, it is adegreeofmurther, in as much as that
man would takeaway the life of his brother if hee
might- Soinluft, if a man defire to commit adtiU
tery with a woman, and cannot come to the executi-
on of his will therein, to tb committing of the a&u-
all finne,yet the adultery of the thoughts and affeftS
nns, are degrees unto this finne, and are of the fame
nature, as if he had committted thefin it felfe. The
ty# Commandemcntsfay, Thou [halt not ctvtt thy neigh-
bours mfe^ that is, in no degree at all to hurt her,or to
wrong her. If all be of one nature, and differ inde«
gree,thenallare tobe mortified* The iamenatufe
is in one drop ofwater that is in a whole Sea, and
the fame nature in a fparke, r |as there is in a great fit* -
If there be a right enmity betweene fin and us, wee
wilj
Hon to tmrtific WtUcmcufifctncc) 1 6j
will abfteine frorti all fin ; a man doth hate the very
celoursofhiseneffly, as T oa des and creatures that
are poifonfull : If a man doe abfteine in fincerity
{torn fane, he will abfteine from zWfwne. The reafon
why men abfteine from any (iwe> is cither for love of
themfelves^ofof God ; it for love of thy felfe thou
doeft abfteine from/**, thou wcrt as good commit all
as (bme $ If for love of God thou wilt abfteine from
all/?ww,from little fanes as well as great finises. Here $*fi.
may a queftion be asked, why men doe abfteine from f
murther and Idolatry ? Theanfwer is, becaufe God Anfa
did forbid it ; and did not God forbid alfo, Thou (halt
notlujl: God that doth forbid the one, doth forbid
the other - y and for thy further confideration, know s
the holy Spirit of God doth hate every finne, it doth
abandon and hate that heart where thefe thoughts of
Juft are noiirifhed. Now,the heart is the habitation i
andrefidenceoftheholy Ghoft,whereforeali Sinnes
are to be mortified, that the holy Ghoft may come
and dwell there.
The ads of mortification are chiefely thefe, the A&$ of £j*£
Apoftlewould have us take paines with our hearts, IJftaiWh
men might doe much good unto themfelves, would fc
they but take paines to confider and ponder their
waies, but when men are carried away with the de-
fire of riches,vaine-glory,arid other inconfiderations,
nomarvell if it be thus with them : If they would
but fita!one,meditate,and refled their mindes upon
what they fliould doe, it would be a great meaner to
make them to alter their courfes.
r The Apoftle when hec would have them morti*
fie thefe lulls, hee would have them confider the
meanes
^>
168 Hm to mortify eviUconcupifcencV*
means how to fupprefle them, there be ftrong reafons
in the Word of God for them.: Let them fearch the
grounds they have for the committing of thofe lufts,
and it will be an effe&uall meanes for the mortifying
of them : If mens judgements were redified to fee
their follies, they would change their courfes, and
turne ihe bent of their affe&ions another way ; I
fhould deliver many thing unto you in this kind con-
cerning mortification, to let it be your care, that it
may work upon your inward affe&ion, that you may
make it profitable unto your owne foules, and that
you doe not let it pafle from you without doing you
good.
The Word of God which you heare,is not loft, k
fhall certainly doe you hurt, ifnot good, it fhall har-
den if it doe not fof ten : It is an ill figne if a tree doe
notbudin theSpring 5 *butto/<?€ it without leaves in
. the Winter is no wonder at all: So for any to heare the
Word of God powerfully preached, and not to have
Menditauon good wrought on them by it; they have great caufe
and laying to t0 f eare t \ lc i T e ftates.It is this meditating and taking
wtnei*r« C 't° heart, which 'is the firft. meanes I prefcribefor
aaortification, mortification.
a We are faid, fecondly,to mortifie,when wee fup-
prefle and keepe downe thefe Iufts, if we keepe tfieia
backe from their courfes,that they do not bring forth
the fruit of/inrie : All a&ions 3 when anyfime is execu-
ted,they tend to evill corruptions. If we abfteinfrom
the a&ion of Sime^whcn it doth kill the very inclina-
tion. Take any Sinnc that a man is naturally inclined
unto • whether it be'the Sinm of uncleannefle,tte dc^
fire of Riches jot whatfoever, Cuftomedoth make his
. -— lufts
How to morttfie ep\U concupifience] 169
lufts to be ftronger,and fo doth adde to thejiwe. One
light doth (hew a thing to be fo, but more lights doe
make it appeare more cleare ; fo there is an addition
in finne,as well as in grace,the more they a& in (inm,
the more they increafe.
Now, when men complaine, they know not what
to doe 3 they cannot be without their lufts ; Let them
thanke themfelves for it, in fuffering themfelves by
cuftome to pra&ice them,but by keeping downe the
act <ffjtme> the lufts will evaporate away in time*
though thy luft be ftrong and violent at the firft- yet
if thou wilt let it alone from the execution of it, it
will confume and weare away at the laft : Therefore
keepe downe thy lufts,and fupprefle them.
Thirdly, to weanethefe lufts, inordinate afFedi-
ons,and concupifcences$ the rectifying of the judge-
ment, and applying of right meanes, dothmortifie
thehigherreafon: Now, for to mortifie the lower
reafon , is to turne away the bent of affe&ion on ano-
ther objeft: If gracebe quicke and lively ina man,
it turnes away the minde frorn/?#w, and the way to
weane thefe lufts,is to keepe the mind fixed and bent
on better things, as temperance, chafticy and fobrie-
ty$ for all intemperance doth breed luft,and then the
Divell doth take occafion and advantage to worke
upon a man , but fobriety and temperance is a great
meanes to keepe backe thefe evill aflFe£Hons.
Now I proceed to make ufeof what hathbeene yr e
formerly delivered concerning thefe three Sinna*
Fornication^ Vnclednnejfe^ and Evill concnpifcence : You
may remember what hath beene faid concerning the
greatneffe of the fimt of Vncleanneffe s It will fol-
ZL low
a jo How to mortifie e*PiH concufifct ncel
low then, if it be fo great a Swm y wee fhould ufe
meanes to be freed from it. Thofe that are guilt le
of it, let them give themfelvet no reft, their eye- lids
noflumber, nor God no reft, till they be delivered
from the band of this iniquity: iSam.i.i^. Re-
member what Eli faid to his fomies, // one manfinnt
againB another , the Iudgefball iudgt Aim, but if a man
finne againfi the Lord, who [hall intreitfor him ? When
God doth take in hand toafflift the Creature,the*i it
is intolerable, man fliall finde it to be a terrible
thing to fall into the hands of the living God. Take
an arrow, or a bullet, and let it be (hot into the body
of man, it may wound deepely , and yet be cured a~
gaine, but let the head of that arrow be poifoned,
or the bullet envenomed, then the wound proves
deadly and incurable ; There may be in the body of
man many great gafhes, and deepe wounds, and
yet 6e cured • but if the affliction lies on the Crea-
ture from the wrath of God, hee is not able to bearc
it- it doth caufe them to tremble, and his confei-
ence tobe terrified within him, as wee fee by men
thatareindefpaire.
g.c*fi*\ Now, the reafon of it is, God when he fmites the
Creature in his wrath,hedoth wound the Spirit,and
as it were, doth breake itinfunder, as God doth
breake the Spirit 5 fohedothfufteinethe Spirit; but
when he doth withdraw himfelfe from the creature,
then ?.he ftrong holds of the Spirit are gone. This is
to fihew you what a terrible thing it is 9 to fall into
the hands of the living God. This, as it doth belong
to all, fo fpecialiy,to thofe that have received the Sa-
crmm this day or before^that they make confeience
..— - . ^
How to mortifie fPiU cmcupfcenci. vji
of this Sm 9 if they doc not, they receive it unworthily
and he that is guilty of this, is guilty of the body and
blood of Cbrijl - 9 be difcernes not the Lords body ^ei-
ther doth he prize it as he fhould, nor efteeme of the
excellency of it as hee ought: hee difcernes not with
what reverence he fhould come to the Lords Table •
therefore faith the Apoftle, hee is guilty of the body
and blood ofCbrift, that is, hee is guilty of the fame
finnc that thofc were, that did mocke and crucifie
ChriJlUfus. The Sacrament of the Lords Supper^ is a
fpeciall meanes, and chiefe ordinance of God for tfce
attainment of his bleflings, if it be rightly received •
and fo it is the greateft judgement that can befall a/
man,if it be not rightly received,! or Cbrijl is chiefely
reprefented therein : The blood of Cbrijl is themoft
precious thing in the world, when men (hall account
this holy blood of the new Teftament, to be but an
unholy thing 3 and to trampli it under foot, God will
not beare with this.
i Now, when a man doth come to the Sacra-
ments in a negligent manner, in not preparing
himfelfe worthily to come 3 hee is guiltie of the
blood of cbrijl $ For, yee are notonely to be carefull
to prepare your felves before the receiving of the
Sacrament, but alfo of your walking afterwards,
Therefore , confider, you that have received the
Sacrament, or intend to doe it, that you doe cleanfe
your felves from this pollution of heart and fpirir s
and that you doe put on the wedding garment, that
is required of all worthy receivers • Let your hearts
be changed, and your ^ffe&ions and anions be free
froiuallSindeof evill, and your hearts be turned to
Z 2 God*
lyz How to mortife CPtU concupifcenctl
"God, elfe you cannot be worthy receiver, and To
much (hall fuffcee for this ufe, that feeing this fin is
fq grear,every man fhould endeavour to free himfelfe
from it* Secondly, feeing the Apoftk doth not onely
exhort us to abfteine from ir, butalfomortifie, kill,
and fubdue it ; If there were nothing but a mcere ab-
ftinence from ill, then it is not properly a mortifica-
tion, for then the irapureft adulterer fnouldfome-
times be chafte after his impure manner of commit-
ting it; and therefore the ceffation of it is no true
3 mortifying of it ; and that you may know mortifica-
signcsofmor aon aright, I will give you three fignes :
u cauon, pi r ft 5 you fhall know it by this, if there went a
is a gcnmll generall reformation both- in heart and life before,
reformation w h cn ^ heart is generally fet aright,' is changed
life, and renewed to good, and from thence doeth arife a
dying to thefe lufts^then it is a good figne, but if o-
therwife there be no particulars changed in thee,
then it is but a ceflation, not a mortification, but
when the whole frame of the heart is altered, yea,
even from the very roote, when the old man in the
body of finne is wounded even to the heart, that
is, when a man hath beene foundly humbled for
his finne, and afterwards hath his heart affe&ed
to Chrift, and is become to love God, and hath
his minde changed, then hee may truely reckon it
mortification.
2 Secondly, you may know true mortification by
signs of true xh\ s s by having a right judgement of finne , and
ha right ludg a trlle loathing and deteftationofit; It is hard for
mem of fin , a man while hce hath any finne in him, to judge
fig i". c loa " "gtoty ?f i*> (ox then a man is given to an inju-
ditious
Hffl to morttfit will concufrjctnci. 17$
ditious minde, while hee doeth continue in it; As simX*
when a man is in prifon , if hee have continued
there long, though the fent be bad, yet hee can-
not difcerne it; but let this man be brought to
frefh aire, and be carried to that prifon againe,
then hee will fmell the noyfomeneffe of it. So,
when a man is in finne, he cannot truely judge of
it, but when hee is efcaped from it, then hee can
rightly and truely deteft, and judge of it: when
a mans foule is righteous, there is a contrarietie
betweene him and uncleannefle, a righteous foule
doth deteft finnc, both in himfelfeand others ; as
Lots foule was vexed with the abomination of the
Sodomites. Confider how you are affe&ed with
the finne of others : Row. 1. verfe$i. They were not
onelyrvorthy of death y who did commit finne themselves ,
but alfo they that hadpleafure in others ; when a man can
truely deteft finne in others, as Lot did, and doth
truely loath it in himfelfe, then it is a true figne of
true mortification.
The laft thing to know mortification by, is an
a&uall abftinencefrom every finne : it is one thing Andlaftfigne
to diflike a finne, and another thing to be wearief of ffi ? rt ^ c u a "n
of it, and to hate the finfulnefTe of it; If morti- ab&ncnce
fication be true, hee will hate all kinde of unclean- fcomfia- /
nefTewithan inveterate hatred, be it of what de-
gree it will: Sheepe doe hate all kind of Wolves.
If a man doe truely mortifie 3 &c. his hatred to finne
will be generally not onely in abftinence from
groffe finnes : as murther, adultery,and fornication,
but alfo from all other finnes ; For, when a man
forfakes finnc out of hatred, his rancor is of judge-
Z 3 menc
?
174 H '* *' ^^^BcMa^/i^l
ment more than of paflion, and fo likewife hii
hatred will be coftant. Men may be angry with
their finnes fometimes, and fall out with them at
other times, and yet be friends againe, but if they
doe truely hate finne, their abftinence from finnc
willbeconftant, when a man becomes a new crea-
ture, there will arife a contrarietie to finne in his na-
ture, fo that if a man doe hate finne, he is truly faid
tomortifie.
Sbpft* Heremayaqueftionbpaskcd.
Whether after true mortification, a man may
fall into the fame finne againe or no?
*Anf». For anfwer hereunto, I fay, a man may fall a*
gaine into the ait of fin and uncleanneffe after mor-
tification, for the gates of Gods mercy ftand open to
men after their greateftrelapfes; but yet hee doth
never fall into the love of finne, and of pupofe for to
finne. Though hee doe fall into the aft, he doth not-
returne to allow of it, and to wallow in the mire; for,.
it is impoflible to doe fo after grace, yet wee cannot
{hut up the gates of Gods mercy to thofe that have
often relapfed, fo that a mans confidence is witneffe
untohim, thathee is not remifle in the meanes hee
fhould ufe, though hee fall into the ad of finne una-
ware, yethe doth it not with fet purpofe : Now, you
may judge whether you be mortified, yea or no.
McanL to la- ^e meanes to mortification are thefe :
bour for the The firft meanes to mortifie^is to labour for the af-
aflupance of furance of pardon for thy finnes 5 Sinne is never mor-
w rmncs! r tified, but oy the fan&ifying Spirit $ there may be &
reftrained fpirit in us,to keepe us from the a& of fin,
but it can never be mortified, but by thefantfifying
Spirit
How to mortifie evill concupijcenci. 175
Spirit of God, pardon for fin is had by the affurance
of faith in Chrift $x\& the way to get this forgiveneffe,
is tobetruely humbled for our firnies, acknowledg-
ing our owne mifery , and oar owne wants, and to lay
holdtipon the mercies of Chrift Iefus, and to be lif-
ted up by the promifes of the Gofpell 5 Confider,
whatfoever your finnes be, whether againft the light
of nature,or againft knowledge- Let a mans relapfes
be never fb great,and aggravated with never fb many
circumftances, nevcrtheffe, if a man will come in 5
ourcommiflion is to propound unto them without
all conditioner exception, that the gates of mercy
ftand open for them: Mar .1-6.15. there is our Com-
miffionj Goeyeeinto all the n>orld,and preach the Gofol un-
to every creature. What this is in the next verfe it is
faid, ifa wan will beleeve, hee (hall be faved^but heethat
hekeveth not y fhaHbe dawned. Therefore whatfoever
your finne be, let nothing hinder you to come in, for
if you come in,God will receive you tomercy,all the
hindrance then is in our felves. Confider thefe two
places of Scripture, 1 Cor. 6.9. /Wfpcakingto the
Corinthians , ofthegreateft (inne that ever mans nature was
cafableofifuchwereyec (faithhe) butmwyeearewafhedy
and are (anfitfied \andiuftifed in the name eft he Lord lefks^
4nd the Spirit of our Cod\ So in the 2 Cor. 1 2 .and laft ver*
The AfoHle doth make no queftion, but that they
might repent,and have forgiveneffe, you may know
how willing God was to forgive great finners, all
the matter is,if we be willing to apply this pardon to
ourfelves. To leave our finnes in generall, to take
Chrift to be a King,as well as our Saviour^ To deny
ourfelves^andtoukeupChrifts Croffe, and then
there
Yj6 How to morttfie eVttt concupifcencT.
thereisnoqtieftion, but wee may have this pardon
fealedand allured us.
Certaineic is, men will not doe this, as to deny
tbemfelves, and take up Chrifts Croffe, till they
bednely humbled, and have repented their finnes.
but fo it isjthat men will not prize Chrift,untill that
vengeance fall upon them for their fins : would they
but doe it, they might before of this pardon, were
their humilation true and fincere, it is fufficient, the
laft of the Revelations, verf. ij. And the Spirit > and the
Bride Jay , come^nd let him that hearethyfay , come , and let
him that isathirft cem 3 wdwhofuvrer wi/ljet him take of
the water of life freely. Firft, nereis, Lethimthat hea-
rnhycome^ that is, To alljvhofoever this Qofpell is preached
unto, the promife is generallto all : here is alfo added,
Let him that is athirfy come ; there is further added, Let
whofocverwill^comt; come that will come > and take of the
water of Ufe freely y feekingGodin fincerityof heart,
with forfaking of all their finnes. And fo much for
this meanes of getting pardon for finne, and to come
to true mortification by the fan&ifying Spirit.
2 The fecond meanes to mortification, is to afa>
ftlne 1 " f* b * fe' inQ ft om *tt beginnings, and occafions of finne,
alioaafian IS" as precedent anions, and objects of ill • It is to have
finne, a peremptory abftinence, and full deniall, not med-
ling with any thing that hath any affinity with finne;
If you doe not neglect to refift the beginnings, this
is the way to come unto the utmoftendsofit, there
be chaines to draw to finne : lames 1 . 14. Every man
is tempted^ when hee is drawne of his owne lufi, and is
inticed: then when lufl hath conceived, it hringeth forth
ftme^ and finne ^ wkwitHCOnfummU) it hringtth forth
death.
Row to mortifie CPiU ' concupifcemtl ijy
dtati. This is to cleareGod in the matter of temp,
tation, **nanisdrawne with his owneluftuntoit.
Firft, a man doth gaze on his finne^ and dally with
it, then he comes tobeintangled in it, fo thathee
cannot get Ioofe againe, even as a firti that is faft to
ahooke.
Thirdly, followes the aflent unto it, whenhee
is taken in the net. Andlaftly, fbllowes the com-
mitting of a&uall finnc which doeth bring forth
Death j So, firft, there is the chaine that drawes to
finne v Secondly, the gazing on it; Thus Evah did
admire and gaze on the fruite, and did thinke that
iffhee might tafte of it, ftiee fhould come to know
good and evill, but fhee was deceived, fo wee are de-
luded byjfinne. Firft, by gazing on it, then by be.
ing intangled in it ^afterwards proceeds a will there-
unto, and Iaftly, the committing of fin, which doth
bring forth death,fo that death followes fin 5 When
a man hathcommitted the finne, it caufeth the har*
dening of the heart, and fo makes him not fenfible of
the things of the Spirit ^ The greater finnes doe
caufc the greater hardening*, and makes the heart
for to become evill, and fo a man comes to havd
an unfaithfull heart- as an Atbeift, to thinke the
Scriptures are not true; that the promifesofGod
are not true: and Iaftly, unfaithfulneffe, it caufeth
a departure from God : as in Hebrews 3 .t } . An un-
heleving heart caufeth a departure from the living God.
Take heed there be not an evill and unbeleeving
heart in you, for if there be, then there will be a
departing from God, therefote wee fhould not be
lea by anything to gaze upon finne, that we may
A a not
3
Meanes,
GraccjHo.
lincflc.
4
Meanes is
Prayer*
178 How t$ mortife e^iUconcupi/ceticil
not be intangled in it. Therefore let us at theffrfl
checkc the very beginnings of finne, and refift all
occafions.
A third meanes to overcome this finne, is to be
exercifed with the contrary delights : as with Grace
and HolineiTe. This is the meanes to mortifie the
heart, and to empty it of all kindeof luffs, and they
cannot be emptied out of the heart, unlefle better
things be put in ftead thereof - y you cannot weaken
bJackneiTe,better than by white.
Therefore the way to change the heart after finfull
obje£ts,and the mortifying of thefe luffs, it is to get
delight in better things, and to labour to have neeret
communion wirh God, and to be zealous of Gods
cauie, 1 Cw.iq.6.
Laftofall, to conclude. The meanes for mortifi-
ingof this Sime^iS) you muftadde prayer unto all
thereft: To pray unto God to baptize you with his
holy Spirit. Let a man be left to himfelfe, and it is
impoflible for him to mortifie, except God will doc
it; Therefore, wee are to pray unto God to give us
his holy Spirit. When the Spirt of God doth come
into the heart, it is as. fire, and puts another temper
upon him than was before • It turnes the firings of
his heart to another tune, and doth make him ap-
prove of that which God doth require. This is the
way to mortifie luff. The more a man is carried to
the love of one 3 hee is many times the more removed
from another^ but the more a man is carried to God,
the more he is wained from inordinate luffs, and be.
ing mortified, he is the more inclined to God, MaL^.
ZJVbofalijland wkn keappcws f fir kh like a Refiners
How to moriifiz evillconcttpiftencel i jp
fre^ndltke to Fullers Sope. Chrift (hall doe that when
hce comes, that none elfe is able to doe. Asinrcfi-
ningand purifying the heart, life what meanes you
will, except you ufe fire, you cannot refine droffe
from filver; So ftaines that are in a mans garment,
wafh them as long as you will with Sope, they will
butfeeme thtmrfe^ but when they are brought to
the Fullers hand, they are foone rubbed out: So let
a man be left to his ownefpirir, hee will runne into
a thoufand noyfome lufts • but when Gods Spirit
is clothed in a mans heart, then it doth keepehim
from the waies of fime^ ReveUt. I • i o. it is faid of
John, That he tvai ravifhedin the Spirit ,a$ a man locked in
armour : When the Spirit of God doth pofTefle the
Soule,and compaffeth it about, it keepes it from the
waies of iniquity, and caufeth an aptnefle to good :
I Tim* 1 7 . For God hath not given tts the Spin t offearejbut
of power, fflove, ofagooddndfoundtninde. And the rea-
ibnwhy mendonegle£iit,is,becaufe they know not
the way to get it. They know not the power and e&
ficacie of the Spirit, and that is the reafon there is fa
little effe& in tnis bufinefle. Let a man be left to his
owne fpirit, and Gods Spiritremoved from him, he
will luft after all evills: Take example of Eltah and'
John Baptijt 5 It is faid of lohn^ that he came in the fpi-
rit of £2/4^,which did excell in him.Take Eliab> and
extrad that fpirit from him which he had from God y
and hce would be but as other men. Take the deare
Saints of God, and take but this Spirit from them,
how would it be with them? Even as it was with
D4i;/</,whenGoddid, but as it were, hidehimfelfe
a little while from him ; into what dangerous Simes
A a i did
I So H<m> to mortifie &iU concupifceneY.
did hec fall. Therefore pray to God, chat he would
give you his Spirit, and that will be ameanes to
mortifie thefe lufts within you.
It is the Spirit that doth make difference between
man and man, and for the getting of it, pray to God
earneftly,andhce cannot deny you. I will name but
one place more unto you, Acts 2 • 38, 39. Repent and be
baptized ever j one of you in the name oflefus Cbrift,for the
remifsion effmnts , andyw fbatt receive the gift of the holy
Ghojlfor the promise is unto you and your childrcn^mdnnto
all that arc a fane ojf^even as many as the Lord ohm CodJhaU
call. So that the men which were converted at Peters
Sensed id aske, Whatfhallm doe to be faved ? He faid,
Repent and beleeve y artdyoujhall receive the holy GhoB$
And further addeth, The fromife is nude toy wand to
your children, andyoajball he par takers' gfit.
Not, that the promife of the holy Ghofldid be*
long onely to thofe that were then prefcnt, but to alJ
that have bin borne fince,and are to be borne, both of
lew and Gentile, to as many as (half call upon the name
of the LorcLTheFforedo you now,as the Apoftlesdid
then, when drift cold them he would fend them the
Comforter , they fpent the time in prayers untill they
had it : So do you pray earneftly, and be inftant with
God for it, and then certainely God cannot deny it
you; and when you have the Spirit, then you will
mortifie thofe lufts, and all other firms whatfoever ;
when you have the Spirit of Sobriety, of Temperance, of
Love,ofmeekncjfe,ofgemleneffe, oftonpfiffering.The Lord
grant youunderftanding in what hath bcene /poken,
And fo much for this time,.
HOW
HOW TO MORTIFIE
INORDINATE AFFECTION.
Colos, 3.5.
iMortifie therefore your members which drenpn the earthy
f&rnic^^^ncleannefft^mrdime dffelfhn^ &c.
Omc of thofe earthly members
which the Apoftle would have us
to mortifie, wee have already hand-
led ; wee arc now dome to fpeakc
of the inordinate aflfe&ions. The
Greefce word is tranflatedby adou*
ble word ; fometimes paflion, fometimes affe&ion .
but it is alone, foasthepointiscleare, That;
All imrAiflMeaffe&Jmrmttft be mortified. Vottrl
A Do&rine that may well be handled at large,
it being general! and univerfall, an unlimited
word that reacheth unto all particular affe&ions^
a Do&rine that concemeth every man: Men, for
the moft part, when they come into the open
view of the World, have a certaine compofed
babite, but inwardly, are full of inordinate affedi-
ons: It is a Do&rine therefore that fearcheth the
inward parts, the mindes and hearts of men : a
Bo&rine of continualf ufe 5 for though men preflc
outward aftions, yet affedions remaiae unruled*
Befides all this, a Doftrine of no fmall difficult
Aaj ty }
1 82 Ho w to mortific inordinate ajfttiion,
ty; for as there is nothing cafier than to wifh and de-
fire, fo there is nothing harder than to order thefc de-
fires aright. For the better handling of the point 3 ob -
ferve thefe three things :
Firft, what Ajfefiiom are.
Secondly, when they are inordinate.
Thirdly, why they are to be mortified.
In the firft place I mud tell you what affe&ions
are: byafFe&ions, you muft underftandallaffe&i-
ons and paffions whatfoever 5 for the better under-
ftanding whereof, you muft know 5 that there are
three things in the Souler firft v the faculties which
are to the Soulc, as the members to the body. Se-
condly^ the inclinations, of thofc faculties. Third-
ly, the habites acquired from, thofe inclinations:
For example, the appetite or will is a faculty of the
what affcaL Soiile, and this taken in it fclfe 3 is neither good nor
onsarc evillmorally. Againe, there are the inclinations of
that will, and thefe are good or evill, according as
the objects that they apprehend are good or evilly
Th« tbtn s anc * k^ty* the habite is, when the Souledbthac-
in the Soulc* cuftome it felfe one way or other* the habite is
good, when the Soule is accuftomed to good ob-
je<5ls, in a good manner^ and the habit is evilly when
thewillaccuftomethit felfe to evill obje&s, or to
good objedt $ in an evill manner. It is with the pafli*
ons as it is with the fenfes. Firft, wee have the (enfe
of hear ing before wee heare, and of feeing before we
fee* Then from often hearing or feeing of the fame
obje&, proceedes an inclination more tooneobjeft
than to another. From that inclination, a habit
iff the fenfe to turne it felfe with moft eafineflfe
and
Hwio trior tifie Inordinate ajfetlm. 1$ i
and delight upon that obje& ; Thus a corrupt ha.
bite is bred with us, when themindeorwillturnes
it felfe often to this or that evill ob jeft 5 and fo gets
agility and nimbleneffe in doing: as often doing
brings dexterity to the hands- fo if the will or ap-
petite have gottena haunt, either to vermes or vices,
itcontra<5h a habite to it felfe. Now, tofhewyou
what an afle&ion is, wee define it thus : An ajfeflion
is an inclination or motion of the appetite, nf9n the apprc
henfion of good or evill. 1 call it an inclination or mo-
tion fox it is the bent of the will to this or that thing :
As for example, when wee outwardly love, feare, or
defire, that is a motion 5 and for the Inclination, we
are to know, that in man, there is a double appetite •
the firft is fenfudll* which apprehends things con-
veicdtothefenles- as to the eye and eare, and fois
affe&cd to love, feare, or grieve ; this I call the fen-
fuall appetite, becaufe it is of obie&s apprehended Whatanaftc*
by fantafie. Secondly, there is a rational/ appetite, ftioni5,
the obieft of that, is that which the imderftanding
apprehends j and from hence proceede affe&ions to
riches, honour, preferment, &c. the will being con- ,
verfant about it. Remember this diftin6lion,becaufe
of the matter that followeth, namely- that the ap-
petite is doub\e,fenfuall and rationally and affe&ion* A <! ouM * *? 4
are placed both in the fenfuall, as wee Ibve, fcare T pctuc
or defire obie&s expofed to fenfe; and in the ration-
ales wee love,fearfe, or defire the ob je<5h which rca-
fon apprehendeth.
Now, to draw this geaerall divifion into twr>
maine heads : Nature harh planted an appetite m
t&e creature tp draw to. it felfe that which is good,
and!
1 84 Ho w to rnorufii inordinate dfftStion*
andtocaft away that which is evili • therefore ire
thefe affe&ions,fuchas apprehend eyther good or
evill 3 to keepc the one,and toexpell the other ; thofe
that apprehend good/ if they fee it, and apprehend
it, they love and defire it, and love deures to be
united to the thing loved i and a defire is a making
towards the thing abfent ; when the thing is prefent
wee joy in it, when it is comming towards us, and
there be a probability to have it,then comes hope in;
ifweebeliketomifleofit, then comes in feare«?if
no probability of atteining, then comes in difpaire;
if there be any impediments againft reafon and right,
then wee are angry at it ; and this anger is an earneft
defire to remove the impediments, otherwife,if wee
fee reafon and juftice to the contrary, then wee are
not properly angry. Thefe are the affe&ions that
are about good, and thefe are the firft kinde of
affe&ions.
The fecond fort of affe&ions, are thofe that are
about evill ; as in the former there is love of God, fo
here, to turne away from evil], is hatred • if evill be
comming,and wee be not able to refift it, wee feare,
if wee be able to overcome it, then wee are bold and
confident^if webe not able either to overcome,or re-
fift the evill, weefliefromit$ if it be unavoidable,
prefently we grieve at it. But to handle them more
feverally,and fo to know them as they have reference
to good or evill, for, except wee know them thus, it
is worth nothing to vs.
Threefomof There are therefore three forts of affedions, Nj-
afeftoni. tura £ caniall and StirHttall. Firft, IfAturall, thefe af-
fe&ionsarife from Nature, and tend to natural! ob-
je&s 5
Horn U mortifiz inordinate affetfioni i% j
je&s$ as for example, to defiremeateanddrinke
is natural!, but to defire it in exceffe is not natu-
rall; beeaufe the obje&s of naturall affe&ions are
limited by nature, namely, fo much, and no more:
Nature hath certaine meafures , and extents and
limits, and thofe fhee exceeds not : Naturall affe-
ctions make us but even with beafts. Secondly,there
are Carnall affe&ions, which are lufts that arife
from the corruption of nature, and thofe tend to
evill obje&s, or good obje&s in an evill manner:
thofe affe&ions make us worfe than the beafts,
like unto the Divell, 7^.8.44. Tou are of your father
the Divell, and his lufts yet will doe: that is, thofe
that have thefe lufts are as like the Divell, as the
fonne is like the father; thofe that are bound with
thefe bonds are like him; that is, they come in a
degree to the corruption the Divell hath in a grea-
ter degree. Thirdly, Jpiritua/l affe&ions are fuch as
arife from the Spirit, that is, from the renewing
part of man, and tend to good obje&s in a holy
manner : naturall make us no better than beafts,
canall thandivells, fpirituall make us better than
men, like to God, having his Image new ftampt on
us- theyliftus up above men, and make us like to
Angells. Thus you fee the three kindes of affecti-
ons in men.
We muft only anfwer one queftion before we goe
any further* the queftion is this: Whether there
be no fpirituall affe&ions, except they proceeds
from a generall difpofition,becau(emany men feeme
to have good flafhes now and then, and fo feeme to
be regenerate?
Bb I
x$6 How to mrtifie inordmatt affeffion.
Ianfwer, no, they arenotfpirituall, regenerated
afte&ions, becaufe thefc affe&ions in the foule, how-
foever, they are goad in regard of the Authour, the
holy Ghoft, that puts them in, are not fo in regard of
the fubjed, man, who is yet in corruption, and not-
renewed. If a man have never fo much skill in Mu«
ficke, if theinftrumentbeoutoftune, themuficke
cannot be good • fo the affeftions, as the fpirits fug.
geftions arc good, butinacarnall man, they are as
an inftrument out of tune: It is true that flafhe&
make way to Converfion, but onely when the heart
is in tune, a*id in a good frame, then are the af-
fe&ions good; thatis, then onelycfFe&ivelygood,
fo as to make the heart good, and then the fruite
will be good, fuchas God will accept. So much to
fhew what affe&ions are.
a Now we are to fhew when they are inordinate: but
Affe&iom fir ft know, the affections are placed in the foule for
wkwinordi-, t ^ e f a f e g ar d of it, that is, to give the watch-word,
thatwemayrepellevillwhenit is comming. thofe
that are about good to open thedoores of the foule to
letitin, and to make out for it if it be wanting ^ as
guides that are for the fervice of the foule to put us
on to worke,and to be more earneft in our ai5Uons,they
bring aptnefle and diligence in doing • when they
miffe tnefe ends, then they hinder us in ftead of pre-
fitingus, hurt us in ftead of helping us, carry us to
evill obje#s in ftead of good,then they are inordinate
cither in the manner, or in the end. This premifed
now, that we may further know them when they are
inordinate, obferve thefc two things.
Firft,examine them by the rule which is the maine
way,
-Urn to moriifie inordinate affittfon. 187
wayoftriall, if they goe befides the rule they are in-
ordinate.
The firftruleis, that the obje&s muft begood 5 The firft trU
.elfetheaffe&ion is inordinate, there muftbeloveof all J f *™ r j*r
God, forrow for finne, delight in God, then it is ons^tocxa-
good 1 but on the contrary, todifgrace holinefle, to mine themhy
condemne excellency in others, to hate that wee x ^f^
Xhould cleave to, abominate the good we fhould im-
brace, thefeaffe&ions are naught.
The fecond rule is the end ; examine if they take ^ c ^
their rifeamifTe • though the objeft be good, yet if
the manner be naught, they are inordinate : Now
the manner is naught when the end is naughtf; as
for example, many men defire and feeke forexcel-
Jencie of parts, but to what end? Why, for vaine-
glory, not to doe God fervice: This is for a wrong
end : fo zeale is an excellent affe&ion, none better,
but if the end be naught, the affe&ion cannot be
food, nhu was zealous, buthc altogether refpedted
imfelfe.
The third rule is, though the objeft be right, and % H i € £
the end right, yet if it exceed the meafure, the af-
fedionis not good: Davids lov€ to his children was
good, and the objeft good, yet he failed in the mea-
fure, Mofes anger was good, yet when hee caft the
tables out of his hand, it was an excefle, and defc^
dive becaufeexceeding, though excellent and com-
mendable in another kinde.
The fourth rule is, though the obje& be right, the R H k 4.
end right, the meafure right, yet if the affe&i-
on be not in order and feafon, that is, if it take its
wrong place,and thruft into the roome of another, it
Bb 2 is
l88 Btwii mortifainordinatYdffe&iini
is a caufe to make it inordinate : As for example, to
defire to doe bufineffc in amans calling, is good, but
if this defire prevaile with him atfuchtimeas hee
jfhouldbeftowin prayer and holy duties* as when
hee fhould come to heare the Word , then they are
inordinate; for feafon muftbekept too: therefore
when an affe&ion comes, if not in feafon, anfwer it as
Chriftdid, The founts m yet come: this is the way
to judge of them by the rule.
The fecond The fecond way of trial 1, is to know them by their
cffcai S . by thc effe<as,and they are foure,as the rules are foure.
JBfeS. i. The firft effeft is, if any affe&ion hinder reafon, fo
as to trouble the a&ion, then it is inordinate • for af-
fe&ions ought to be fervancs to reafon • if they di-
fturb, then they are not right : As for example, feare
is fet in the foule to give the watch, word, to prevent
evills; if it fhall appaleaman, foasto let his wea-
pons fall, thus it troubles reafon: Joy was put in
the foule to oile the wheeles, and to quicken it
more ; If it do more aftonifli than quicken; if immo-
derate joy, caft a man into an e&afie when it fhould
put him ona&ion, or if it breake out into immodeft
revellings, and not into praifes,thy joy is not good :
griefe is ftirred up to eafe the foule of paine ; now,
if it hinder a man from induring that hee ftiould in-
dure, it become inordinates.The Ifraelites in Egypt,
could not harken to xjd ofts> becaufe of the anguifli
of thelfhearts, and worldly fowow caufeth death,
that is, it cauleth diftempers; and when it thus
drieth up the bones, keateth up the vigour of the
foule, and makes a man out of frame, then it is a-
mifle: though Chrifts griefe exceeded any mans
upon.
Horiio tnoMfie Inordinate affeftim. 1 $9
upon the Crofle,yet hee cdjnmitted all to God with-
out any diftempers.
The fecond effe& is, when theyindifpofeus to B felt. s?
any holy duty, as wee judge of in diftempers of the
body, iftherebeno appetite to meat ordrinke- fo
affedions are inordinate, when they indifpofe us to
pray, to doe good, or to fpeake good, 1 Pet. 3 • 7, the 1 vtxi ff*
Apoftle exhorteth Husbands to dwell with their wives as
wen of knowledge ; that is,in fuch a manners you may
moderate affe&ions with knowledge 5 that your praters
(faith the Apoftle) he not kindred-, that is 3 if there be
anydiforderinyouraffe&ionsone towards another,
it will hinder your praiers. By your affe&ion you
may judge, and as you may judge of your affedion,
by youf duties- fo of your duties you may judge by
this rule,how you are difpofed to holy duties; if there
be any interruption, or indifpofition,it is a fign there
is fbmediftemper in the affe&ions 5 all things are
not ftraight in the inward man.
The third effeft todifcover the immoderatenefle Efe&.£
of affe&ions, is, when they produce evill anions,
which ordinarily they doe, when they exceede the
meafure and the manner : Anger is an affe&ion let
in the foule, to ftirre up man to remove impedi-
ments, and thus you may be angry for finne, and
other things too • now, if it be kept in its owne li-
mits, anger is a defire to remove impediments, and
not a defire to revenge, that is theinordinateneflfe
of it to be angry for finne, becaufe itdiflipnoureth
God , is good : To be angry for other things redoun-
ding on our felves,is not evill, fo our anger ex-
tend but (b farre, as to remove the impediment?;.
B b 3 not
a$o How to tnortife inordinate ajfStonZ
not to revenge them : As for example if a man takes
away ones reputation,and brings difgrace upon him;
now, todefire to hurt fuch a man, theaffe&ionisa-
miffe, becaufe the carriage of other men towards us,
muft not be our rule toward others $ but wee are to
make this ufe of it, to be diligent in keeping off the
blow off our felves, but not to hurt another man- this
jEphtf.4*o 4 is inordinate. Bewgrj^ but [mm not> you may be an-
gry, fo as it bring forth no evill anions, orevillcf-
feds; fo a man may be angry with the infenfible
creature, defiring to remove the impediment, and
put out of the way that which hinders the adions.
ffefl. 4. The Iaft effed, is., when affedions draw us from
God, then they are inordinate, becaufe they fliould
draw us neere to him. But, when they make us to
forget God, there is their inordinatenefle • For ex-
ample , wee are commanded, Deut.n. 18. Torc-
ioyct in the good 'things of God 5 but when wee /hall re.
Joyce in an Epicurean manner, and forget God, it is
arnifle- for wee fliould fo rejoice, that wee (hould
raife up our felves to love and praife, and give thanks
xo him*; fo alfo for feare and griefe, if wee feare any
thing more than God, and grieve for any thing more
than for finne, for croffes and lofles, more than for
difpleafing God, thefe make us forget God, andfo
become inordinate.
Whtc it is to Now followes what it is to mortifie them, which
mortise aflfe- wce have formerly fpoke n of at large 5 in a word, it
is nothing elfe but a turning of carnall affedions
into fpirituall, and naturall affedions ta a higher
and more noble end* that is, to eate, and to
drinkc, not onely for natures benefit, but for God,
to
How to mottifit inordinate affection. 19 V
eo doe him honou r, that is the right end • for to mor-
tifie, is to re&ifie , and to bring things that are out of
compafle to rule, to fee where they are inordinate,
andfo to turnenaturall and carnallaffeftions all into
fpirituall.
In the next place wee will fee fome reafons why 3
they are to be mortified, for reafons doe wonderful- Wby thcyare
lyperfwade,andnecelfityofmorrifyingonceappre- ^3. * m ° l
hended,makes men goe about it; Let us but confider
of what moment it is to have them mortified , what
ill if wee doe not,what good if wee doe.
The firft reafon is, becaufe affe&ions are anions Reafin.ti
ofthcgreateftefficacieand command in the foule,
they are exceeding powerful!, they are the wheeles
or failes which carry the foule this way or that way ;
in that regard, becaufe they are fo effe&uall and pre-
valent, therefore it concernes us the more to take
care that we reftifie them. Time was, when affefti-
ons did obey the will, and the will the Spirit of God,
(in the time of Innocency;bntnow,thatfubordinati-
on is taken away, and that union diffolved, and now
the affe&ions move the heart as the wind the Sea,
whether it will orno ; therefore it (lands you upon
to keepe them under. Ametledhorfeisadelightto Simile,
therider, ifhee be kept under the bridle; fotheaf-
fe&ions, if they be good, the ftronger the better- bat
the Divell hath no better favors than theafFe&ions
are, if they be ill, they are the beft opportunities for
him todoemifchiefe by.
The fecond reafon why they are to be mortified, is, Reafon 1 i
becaufe they are thofe that make us either good
or cvill men. It is not the underftandlng of truth, or
falfhood-
Ip2 llo w to mortify inordtnAtt affctt'ton,
falfhood that makes us good or cvill men, that is but
one opinion and judgement; but as the affe&ions
are, and as the inclination of the will is, fo is a man
good or bad. lob was called aperfettman y becaufe
hee feared God ; and blejfed is the man that delights in
God $ and all things worke together for good to them
that love God. It is the common phrafe of Scripture,
to judge of man by his affections, when his love is
right, his feare is right, and his forrow right ; there-
fore looke to thy affe&ions which are the motions
of thy will • fo as thy affections are, fo is the man,
if mens a&ions are weighed by their affections : In
other Arts indeed, the worke commends the Ar-
tificer j but here, though the aCt ion be good, yet it
is not good, except theaflfe&ionsbegood, becaufe
the will commands the whole man, fo the good-
neflfe or badnefle of a man are feene in the alfe&i-
ons.
Reaf. 3. The third reafon is, becaule inordinate affe&i-
on makes much for Satan to take pofleflionof the
foule, therefore it ftands you upon to keepe them
right and ftraight, Ephef. 4.20. Be angry, but finne
Eph 4.10. not, that is, if anger exceede its meafure, it opens a
way for Satan to come in, and take place in the
1Sam.j8.20. foule. The example of Saul, 1 Samuel 18.10. will
illuftrate this, when the women fang, Sauls thou-
fand, and Davids ten thoufand, the Text faith, Saul
was exceeding wroth, and after that time had an eye upon
David 5 that made way for Satan,hee Was exceeding
wroth, and the next morning, Satan, theevill Spi-
rit came upon him : fo that you fee, ftrong affecti-
ons open the doore for Satan. ludar, when the af-
fections
Mm to mortifie inordinate affMionx i^
fe<5Honscame to the heighth,the DivelJ entered into
him. Hee was angry at the expence of the ointment
upon Iefus feet, and upon that hee harboured the ,
firflconceit of betraying him : 14. Marke^. com-
pared with the 10. Witches, you know, exceed in
malice, and this makes way for the Divell topof.
feflfe them- and fo worldly forrow, if it come to the
hcighth, it expofeth the heart to be poflefled by
Satan : So by ftrange lufts Sathan Sides into the
heart ofmen, and they fee it not.; and therefore la-
bour to mortifie;them, rPrt.5.8. be fiber andw.atchjfrc* 1 Pcf-r^
that is, if there be any cxceffein any affe&ion, if you
keepe them not in, Satan will enter; therefore be
fober,and watch, for if you admit any diftemper,hee
will enter.
The fourth reafon is, becaufe affe<fiionsarethe Reaf.f
Srft petitioners of evill, though they doe not de-
vife it, yet they fet the underftanding onworke*
Now, he that isonelya worker of ill, hath not his
hand fo deepe in the aft, as hee that is the firft mo- **"'«
ver: If men are exhorted to abfteine from evill ani-
ons and evill fpecches, men thirike th^t there is
fome reafon for it, but for evill affe&ions they fee
no fuch neceffity: but confider you, evill affe&i-
ons produce evill a&ions; evill affedions com-
municate evill to man, as fire heats water, and yet
hath more heat in it felfe^ fo affe&ions make
fpeeches and aft ions evill *s And therefore God
judgethbyaffedions; wee indeed judge affeft ions
by a£Uons,wee cannot know them perfe£Uy,yet doe
wee judge by the fame rule as farreas wee can* let
a man have an injury done him, hee lookes to the af-
C c k&ions^
194 How to mortife inordinatt affi&tiou]
fe#ions,thatis,totheman,whether it came out of
anger and malice 5 if a man hath a good turne done
him,he looks to theaffe£tions,ifbe fees greater good
in them than in the a&ion - y forinagooda&ion, the
willis more than the deed, the willingnefle of do-
ing it, is of rarer rancke than the doing the thing it
felfe : So an evill affe&ion is more than an evill
fpeech or an evill action. In this regard, therefore,
labour to mortifiethem, for they areinftigatorsof
evill.
Pfa If affe&ion be of fo great a moment as you have
heard, then doe that which is the maine fcope of all,
take paines with your hearts to mortifie them, when
they are unruly, to bring them under; if ftrong af-
fections foliciteus, give them a peremptory deni-
all • hearken to the Phyfician rather than to the
difcafe ; the difeafe calls for one thing, thePhyfici-
an for another* if men yeeld to the difeafe, they
killthemfelves. Here is the true triall of grace- to
doe fome thing good, when there is no ill to op-
l pofe it, that is a fmall matter* but when ftrong
lufts haile them to the contrary, then to refift {hem,
this obedience is better than ftcrifice : In the old Law,
they facrificed their fheepe and their oxen, but in
this obedience a man flaies himfelfe ; this will is the
beftpartandftrengthof a man, for, when heefub-
dues his lufts, and brings them in obedience to
Chrift, hee facrificeth the vigour of the will : Man
is as his affe&ions are • affe&ioas are to the foule, as
members arc to the body; crookednefle in the
members, hinders a mans going: fo crookednefle
in the affe&ions hinders the foule : thofe that kcepe
Clocks,
How to mortice inordinate affe&ionl I ; 5
Clocks, if they would have them goe true,then every ShmUi
thing muft be kept in order : fo in affections, keepe
them ftraight, becaufe they have fuch a hand in the
will • one hath an affe&ion to filthineffe, another to
covetoufnefle, another to good-fellowship, accor-
ding to thefe, fo are they carried, and fuch are their v
anions ; let their affe&ions be ftraight, and they
turne the rudder of the foule another way, they
caft us into another mould : therefore labour to fub-
due them, and fo much the rather, becaufe they
makeamannotonely good, but abundant in good
or evill • good doth prefcribe to a man exa&ly what
hee (hall doe, but yet leaves fome free-will offe-
rings on purpofe, to try our loye.to try our affections j
the rule of duty is left partly to the rule of affe&ions,
.that we may abound in good : A man may doe much
in refolution, but the ane&ion makes it acceptable.
P4«/mighthauetakenforhis labour of the Corin-
thians, but the fulnefle o( his love would not dif-
fer him; that is,-6od and they fet himonworke.
Thus affections make a man abound in good : it was
Davids love to God, that madejhim build a Temple
to God: Infhort, affe&ions make a man beautiful!
unto God and man. Now, ifaffedHons are fo rare,'
and yet fo fubjeS to be inordinate,it is wifedome to
know how they may be helped- if any thing doth
want meanes of helpe, this doth, becaufe it is a hard
thing to keepe downe unruly affe&ions- therefore
wee will come to lay downeforae meanes to helps
you to keepe them downe. Meanes to
The firft meanes is, that wee labour to fee thedif- "ainftVaf-
eafej for no man will feeke for cure, except hee fee fedions.
Cc2 the tXtomu i 9
~Tg6 Bow to tnortife inordinate affeffim*
thedifeafe, the fight of the difeafe ishalfethecure
of it ^ labour to fee your inordinate affe&ions,and to
be perfwaded and convinced of them. This is a hard
thing, a man doth not fee his evill inclinations } be-
caufe thofe very inclinations blinde his eyes, and
darken his underftanding, and caft a mift before
him; notwithftanding which, wee muft labour to
doe that what we can 5 as there are divers forts of af~
fe&ions, fo there are divers forts of diftempers, as
the affe&ion of anger hath its diftemper, and this is
morevifible; when anger is gone, it is daily feene,
and therefore it is of no great difficulty to be difcer-
ned: there are other kindes of affe&ions which doe
continue in man,when his heart is habitually carried
to an inordinate luft • as to pride, vain-glory, love of
the world: nofuch affe&ioncanbewelldifcerned 3
whileft that continues in a man • take a man that
hath a continued affedion, it is hard for him to dif-
cerne it- becaufe it doth with its continuance habi.
tually corrupt the judgement,and blinde the reafon,
and yet you are to labour to difcerneit: And that
yourfraytwowaies.
h *° **?. Firftj> bring your affe&ions to the rule and touch-
" . flone : Secondly, That you may better know their
c:rnc s conti-
nued inerdi- aberration from the rule, confider, whether the a£
tx 5:iuft. fc&ion have any ftop- 5 an affe&ion islikeaKive^
if you let it runne without any flop or refiftance, it
runnes quietly, but if you hinder itscourfe,it runnes
more violently • fo it is with your affe&ions, i( you
doe not obferve to know the flops and lets of them,
you fhall not obferve the violence of them fo well.
So then, the full way for a man to come to know
his
HmT/tf mrtific Inordinate affi$tm. 197
his affedtions, is to obfervc them in any extraordina-
ry accident 5 if any loffe come to a man in his eftate,
or if hee be croft in his fports , or hindered of his pur-
pofe, let him confider how hee doth beare it- that is,
try how you carry your felves towards it; this will
be a good meanes to difcaver our affe ftions ; when
they come to thefe flops and lets, they are beft dif-
cernedby us.
Secondly, infliiscafe, it is good wee make ufe of * !
others eyes 5 a man fees not that in himfelfe which
a ftander by doth, hee is free from the affe&ion
which another is bent unto, and therefore another
can better judge of it • as a man that is ficke of a fea-
ver, hee cannot judge aright of taftes, becaufe hee
hath loft the fenfe of tafting, that which is fweete simite. •
may feeme fritter unto him ; but he that is in health
can judge of tafts as they are : therefore,it is good co
make ufe of friends, and if we have no friends, it is
wifedome in thiscafe to make ufe of an enemy ^ that
is, to obferve what kiordinatenefle hathbecnein
them, and what hath happened unto them thjgjeby,
and fo to judge of our owne.
And this is the firft thing that I will commend
unto you, to labour to fee your affe&ions, and to be
convinced of them 5 when this is done, in the next
place we will come to fee the caufes of inordinate af-
fe<5Hons$ and feeing wee are applying medicines, as
we fhall fee the caufes of inordinate affections, fo to
each of them we fhall adde thefe remedies. c au (cs and
The firft caufe of inordinate affeftion, is, mif-af [*™jf csof
frcbenfion^ that is, when wee doe not apprehend Xaiom!
things aright,our affections follow ourapprehenfi- Cimfi'tl-
Cc 3 ons >
i$8 How to mrtifie Inotiinm Affctim.
ons, as wee fee in a fenfible appetite; if a thing be
beautifull,weeareapttoloveit7 and like of it; but
if it be deformed, wee areapt to hate it; for as
things doe reprefent themfelvestothe will, fowee
areapt to conceive of them; the will turnesamans
a&ions this way or that way, notwithftanding,the
underftanding is the pilot that turos the will;fo that
our apprehenfion is the firft caufe of our inordinate
affe&ions; by this wee over-value things that are
evill, and undervalue things that aie good. Re&ifie
therefore the apprehenfion, and healethedifeafe-
labour to have the judgemenr informed, and you
fhall fee things as they are. Affeidons, (as I faid be-
fore) are of two forts, one finjnally arifing from
fancie, the other rationally arifing from judgement:
All that wee can fay for the former affe&ions, is
this, men might doe much to weaken thofe affe-
<5iions in them (if they would take paines) by remo-
ving the obje&s - y that is,by withdrawing the fewell,
and turning the attentions another way • if wee can-
not fubdue any fenfuall affe&ionsin us, let us be
fubdued unto it,and be as any dead man : In cafe that
we arefurprifed by fuch vanities,yet let us nothaften
Simile. t0 a ^ on or execution. All that in this cafe a maa
can doe 3 is as a pilot, whofe fhip is in great danger to
be caftaway,byreafonofa great tempeft,ali thathe
can doe.is to looke to the fafetie of the fhip, that wa»
ters come not iato it at any place, that it be not over-
throwne: fo thefe evill a-ffe&ions that are in ourrati-
onall appetite ,are thefe evill inclinations of the will ,
thatare lent either to riches,pleafure, vaine-glory^or
the like objeds of reafon.
Now^
Hon to mortifie inordinate affetfion. tg$
Now, tore&ifieyour mif-apprehenfionofthem, Rmdf r
firfi get ftrongreafws for to doe it- reade the Scrip-
tures, furnifli your felfe with fpirituall arguments^
beacquainted with fuch places as ye may lee there-
by the finfulnefle of fuch affe&ions: It is a great
wifedomeinaman, firft, to finde our the thing hee
is inordinately affeded to, and never to reft, till hee
finde the things that arefinfullinhim: therefore*
the applying of reafon will make us able to doe it;
and if we can doe fo, we fhall be able to goe through
the things of this world rightly: You are inor-
dinately affe&ed to wealth; Apply reafon and
Scripture here, as thus; It is a wifemans part to
ufe earthen veffells, as filver • and filver veflells, as
earthen ; the one will ferve for ufe as well as the o-
ther : So in the things of the world, he that is ftrong
in reafon, and wife, were they reprefentcd tohim
as they are, hee would ufe a great eftate without
fetting his heart upon it, more than if it were a
meane one;and in the condition of this life he would
fo carry himfelfe, asifheufedthem not : this the
Apoftle would have us to doe, tou{e the world* as
though wee ufed it net : and then we fhould thinke the
beft things of the world to be of no moment, and
that we have no caufe to rejoice in them. Wee are
to ufe the world with a weaned affe&ion, not be in-
ordinately carried with love thereupon in world-
ly things; there is a ufefulneffetobe looked at, but
to feeke to finde baitcs in them, and to fet our
hearts upon them, that will hurt us exceedingly, if
wee looke for excellencie in worldly things, and
touch them too familiarly,they wil btirne and fcorch ,
us &
./, &M
20$ & or * t0 m ° rt fo inoritndtt affc£ti$n\
us; but ifweeufe them for our neceffity, andfoufe
them as if we did not,we (hall find great benefit and
com fort by them. This is the difference betweenc
earthly and fpirituall things, you muft have know*
ledge of th.efc, and this knowledge muft be affe&i vc;
the more love you have,the better it is : but in earth-
ly things, the lefle love we have, the better it is : for
in earthly things,if our love exceed our know ledge »
they are fubjeft to hurt us. What is the reafon a man
takes to heart the dfcath of his friend, or the like ac-
cident? Fora while hee grieves exceedingly, but
within a motieth, orfhort time after, his griefcis
part ; and then hee fees the death of his friend is no
fuch th jng as hee tooke it for, and thought it to be;
had he then feene that which now he doth, he would
not have grieved fo much.
Remedy 2. The fecond way to re&ifie mifapprehenfion, is
by faith; for, by faith we are to belceve the vanity of
thefe earthly things,and we are to beleeve the power
of God 3 who is able to blow upon them, and tocaufe
them to wither^ fo that faith is a great caufe toje*
ftifie the apprehenfion^s well as reafon : Paul coun-
ted the beft things of the word, but dr$fft and dung >
and M fifes cared not for the pleafuresof Egypt, it was
their faith that cau fed them todoefo, they did be-
leeve the true privilege they had in Chrift : this
doth raife up the heart, and caufe us more and more
to fee the things that are earthly, how flippcry and
flitting they are.
Remedy f The third^way to re&ifie mif-apprehenfioD,is ex-
perience ; wee are not fo much as to touch us of
that thing wee have found to be true by experience ;
let
Hm to mortifie inotdimte affeStioni 2ot
let a Souldier be told of dangerous effe&s in the
warre 3 perfwade him what you will, and tell him
how terrible it is, heewillnotbeleeve,tillby expe-
rience he hath feltthefmartof it: So when a man
is entred upon the doing of any difficult thing,
which hec hath beene accuftomed to doe, the expe-
rience hee hath of often being in fuch dangers, and
having felt no harme, that doth re&ifie his affefti-
ons. Experience is a fpeciall meanes to tame them ;
let a beaft be brought to a mans hand that is fearefu 11
atfirft, but by experience and daily ufing of it, fo
you tame the beaft : So our affe&ions are unruly
things, like untamed beafts ■ but when experience
hath difcovered them, it is a'good meanes to re&ifie
them : therefore it is profitable for us.to call to mind
things that are paft : If wee would but call to minde
how fuch a thing wee joyed in, and yet it ftaidnot
with us 5 our joy would not be fo inordinate in other
things: if wee would remember how fuchacrofie
we furvived, our griefe would not be fo inordinate in
future events.
The fourth way tore&ifiemif-apprehenfion, is Remedy^,
by the example of others ; that is> to fee how others
have beene affe&ed with the inordinate affe&ions,
that wee have beene in our felves 5 and examples doe
runne more into the fenfes than rules doe ; therefore
thinke of examples to ftirre up affections, either to
croffe them or fubdue them. Wee fee by the rea-
ding of hiftories, as of the valiant afts of fome
of the worthies y as of lulitts C<efir , and others,
fome, by reading of the great exploits that they
themfelves had done, have beene dined up as much
D d as
202 Hoxc to morttfic inordinatt afftftion.
as in them lyed, to doe the like, fo that examples of
others are very effe^uall in this kinde. If a man
would confider /W, how he carried himfelfein the
things of this life, and how David, Abraham and Mofes
were atfedted to thefe outward things, what they
bad, and what they might have had; their examples,
and luch as we have heard of,to be holy & righteous
men, or fuch as we now know to be fuch, isagreat
hclpe tore&ifie the affe&ions, and to fet the Judge-
ment ftraight.
Caafe 2. The feeond caufe of inordinate affedion, is weake*
neffe and im potency, which doth ftickein a man ever
fince the fall of Adam, and makes himfubjeft topaf.
fion^ and therefore yee fee the weaker fexe, as they
are weaker in under ftanding, fo they are ftrongcr in
paflion ; let a man be weake,he is fo much the more
ftrong in paiTions; and as his ftrength is more,fo hath
Remedy hee more ftrength torefift them. The way to reme.
die this, is, to gather ftrength ; the more ftrength we
have,the more able wee are to refift temptations,and
as a man is weakc, fo hee is the more fubjeft unto
them, (as when hee is young) but ftrength ovcrma-
Smile. fters them. Affc&ions are in a man, as humours are
in a body; when the body is in health, irkeepesin
thefe humours that it doth not feele them • but
when a man is ficke, then thefe humours ilirre up
and trouble a man: So when the foule is in health,
thefe ill humours of the foule, inordinate affeftions
are kept in by maine ftrength : but let the foule
growweake, and the paflions get ftrength. Now,
the meanes to get ftrength againft paflions, is to get
a greater meafure of the Spirit, the more fpirit, the
more
How to mortifie imtdtnatt affi&ion. 205
moreftrength: Epkf.3.16. Pray , that yon may be Qpfe&j.ttf.
Jlrengthened bj the Spirit of the inward man : the mare
flefh we have in us,the more weaknefle wc have 5 the
fpirit that is in us, doth luft after envie,and pride,and
the world. Now, howfhallwehelpeit, but by the
Spirit that is without us-, that is, by theSpiritof
God : Let a man be in fuch a temper,that the Spirit
of God may rule and pofleflc his heart j while hee i$
in this temper, his ordinate affe&ions will not ftirre,
but when the Spirit is awayj then there is a hundred
waies to caufe them to beumuly : that which fea-
fons a man,is prudence, wifcdome,andgrace5 the
more a man hath of thcfe,the more hee is able to fub-
due them.
The third caufe of inordinate affe&ions, is, the C* u fib
lightnejfe of the minde, when it hath not a right ob-
je& to pitch it feife upon, which, when that wants,
the affe&ions being left to uncertainties,they muft
needs fall upon wrong objeds: When a man in his
courfewantethan objc& for hisaimc^ the waies of
his errour are a thoufand - y fo when a man doth mifle
the right objeft in affe&ion, they have a thoufand
waies to draw to inordinatneffe : men runnc up and
downe with their affe&ions upon uncertainty, and
they never caft how to fhuu them afterward, till the
endoftheirdaiesberunout. Now, to remedy this, Rmtdjl
our way is, to finde out the right obietf whereon the
affeflions fhould be pitched ,and this objeft is God ♦ Thc ri g^ <>&•
that is, the affections muft all looke towards God, fc^Gcl"
and have them fixt upon him • you are never able to
fubdue your affe&ions and to keepe them under,
till you pitch them upon God : whileft our affe&i-
D d % ons
204 How to mortife inordinate affefftin*
ons arc loofc, they are unfteddy and unconftant^
every man, till his heart be fet upon God, hisaffe-
dions are wandering up and downe • but when a
manhathGodtofethisaffe&ions on, and they are
oncefetledinhim, then heefeekes another kinde of
excellency, and frames his life after another fafhion,
heefets his affeftions upon other excellencies: As
Smile. when a man hath a place for to build, ifhisminde
be to have it done with excellent worke-manfhip,
then he will take none but principall ftones, hewne
and fquared fit for his purpofe to build withall, but
if a man be to build a mud wall, any rubbifh and
trafh will ferve the turne to make it up : So 3
when our affe&ions are on high matters, fuch as
God and Chrift, they looke upon things that are
noble, and not upon the rubbifh and trafh of the
world 5 wee will choofe the principalleft ftones for
our principall building- but if otherwife, we drive
to finde contentment in the creatures, weecarcnot
how wee come by them; that is, any rubbifh will
ferve the turne to get riches withall, and honour
and preferment in the world- but if ever you will
fee your affe&ions ftaright, pitch them upon
God. is, that
Caufe*. The fourth caufe of inordinate affe&ions, jthem ;
confufton that rifeth in the heart at the fir ft fifing ode the
and they are the vapours and mifts that blinm,bc-
reafon, and make a man unable to refill the muft
caufe the putting out of the eye of reafon, moatc
Simile. needes trouble a man exceedingly 5 even as a mcot
in a man eye troubles him, that hee caanot fee as he
fhould doe • And therefore thefe mifts that are caft
upon
How to tnbrtifie inordinate affi&ioni sof
upon the eye of reafon, doe make a man unable to
refiftthem. In fuch a cafe, the way to helpe them Remedy.
is this, to make up the bankes when the River is at
theloweft ebbe; that is, to make up the bankes of
our afte&ions, before the tide of inordinateaffedi-
ons doe come in ; we are not at firft able to rule thefe
inordinate affedions, but yet if the bankes be made
upafore-hand, wee may mortifie them. A man is
to confider before ,how he kable to be affected, and
for this 3 let him looke into the former waies, and fee
how hee hath beene affe&ed, and how he is apt to be
affeded againe^ and when hee is in fuch circum-
ftances,, let hifn take a good refolution, never to re-
turne to fuch inordinate affe&ions, as he did before :
Whenamanisfickeof an Ague, to give him phy- shmfe
ficke when hee is in a fore fit, is not the fitted
way, it is not then in feafon • but it were beft to be
done in his good daies, before his fit: fowee are
to make up the banke of our affe&ions, before the
tide of inordinate affe&ions doe come, to have a
flrong refolution, wee will not be led by fuch an af-
fedion as before. Andifthisprevailenor, then wee
are to fufpend the execution of our paflions, that
isf to doe nothing for a time : If a man finde any
paflion in himfelfe, let him abfteine forthattime,
(if it be poffible) from the doing of that which it
moves him unto • becaufe that hee is then moft fab-
led to doe amifTe: You fee a barrellofBeere, if it Smith
be ftirredat thebottome, draw itprefently, and it
will ruune muddy, but if you let it reft a while, and
then draw it, it N will runne clearer So amaninl:?s
paflion 3 his reafon is muddy, and his aftions will
D d j not
Smile,
106 How }o mortific Inordinate afetfionl
not come off clcareitherefore it is good to fufpcnd the
execution, hovvfoever : For the fufpending of the
a&ion in time of paflion,is very profitable, though a
man thinke for the prefent, whileft the paflion is up-
on him , that hee doth not crre, yet becaufe then wee
are moft fubjeft to erre, fufpend for a while. Paflion
is a hindrance to the faculty, as jogging is to the
arme when it is a (hooting, or unto the hand when it
is a writing • therefore, when a man doth finde that
paflion is on him, let him doe nothing : A drunken
manswifeftcourfeistogoehome, and doc nothing
that night, unleffe the good worke of repentance 5
our pafsion is a kinde of drunkenne fle ; the one is al-
moft as fubjed to mif take an error as the other.
C#*f e %* The fifth caufe of inordinate affe&ions, is the
corruption of Nature, which is in every man fince
the fall of Adam. Will you know the reafon, why
Beares, and Wolves, and Lyons, carry themfelves
foeruelly ? It is, becaufe their nature is to doe fb$
Will you know why a finfull man is fub;c& toaffeft
things inordinately ? the reafon is, becaufe hee hath
a bad nature $ it is natural! to him to doe it, and as
ready to him,as fparkles of fire to flie upwards ; We
fee, fome men are apt to betaken with fuch a dif-
cafe, that is bred and borne with them, they can-
Remedy. notefcapeit. Now, the remedy to remove the evil-
neffe of nature, is, toga new natures^ that is, to get an-
other nature, a holy, regenerate difpofition, untill
then, men fhall never be able to doe it • many la-
bour to mortifie their affe&ions, but yet cannot, be-
caufe they are bufie about the particulars, and ne-
ver regard the generall • they can never make the
branch
Hew to mortifie inordinate affettien. toy
branch good, except they make the tree good, there-
fore the way to mortifie, is to get a new Nature :
Confider whether your nature be renewed, whether
that be caft into anew mould, if it be, this is the
way to mortifie inordinate affedion, this h the way
for the generall : So alfo it fhould be our care for
any particular affe&ion, that we finde our felves moft
prone to by nature, labour to thwart nature in that
particular: Are you given to wrath by nature? endea-
vour to be humbler and meeker than other men • Is
your nature more inclined after gaine ? Labour to
be eftablifhed with a more free fpiriti and this
will be a meanes to mortifie you- otherwife, you
fhall never waine your hearts from earthly things,
till you have a tafte of fuch fpirituall things, that
is, you fhall never winne your hearts from joies,
except you have joy and delight in Ghrift; you
{hall never overcome thegriefe of lofles and crof-
feSj except you turne your affe&ions to fee the loath-
fomenefle of finnc : Contraries in nature doe expell
one another; cold is expelled with heat • darke-
ncfle with light- fo you muft expell carnallaffedi-
ons with fpirituall.
The fixt caufe of inordinate affe<fHons,is carelefnejfe Cau f e &
and remifmffe^ that is,want of fpirituall watchfulnefle
over the heart, when men rather give occafion unto
theaffedions to be inordinate, than prevent the oc.
cafionsofit. For the cure of this, take heed^ not o( Fme ^
finre onely , but of the occafiom offinne ; for a man to
hatefinne, and not to hate theocca(ionsofit,isto
deceive himfelfe, that is all one, as for a man to
walke upon Ice, that is afraid of falling: Iron will simiU,
move
aoS How to mortifU inordinate affeftion.
move, if the load-ftbnc be neere: So the affc &ions
will ftirre up, if there be any alluring finfull objeft.
And therefore, if finhe knockcatthedooreofyour
hearts, youmuftnotlec icinprefently,butaskehis
errand, plead the caufe with it, and confider the
hinderances aud inconveniences that come by it.
For a man to fay, I will give over my lufts, and yet
will keepcfuch company as hee did before, andufe
his old haunts, hee doth but deceive himfclfe:
Proverb .19.19* Make no friend/hip with an angry rnan^
23*3" ! * and with a furious man thou [bait not got : Pr$v. 23.
30. Be not amwgft wine bibbers \ that is, if thou haft
ufed this company,, and ufeft it ftill, thou fleeft not
occafions of finne- and therefore wee muft watch
over our foules, the heart is deeett full above all things $
take heed to the beginning of youraffe&ions, and
looke to the beginning of inordinate lufts, when you
fee it rifing, if you perceive but a glimpfe of it,
quench and refift it, elfe it will coft you a great
deale more paines afterwards: the affections by little
and little 3 giving way to them,wil foone get ftrength,
if you let them alone, you fet your hearts and
mindes on fire: A man that is full of anger, or any
paflion,knowes not how tohelpehimfelfe, fo dan-
gerous is it to give way to affedions, that they carry
a man unawares to inordinaatenefle; the beft way
therefore is to quench it at firft- if you cannot quench
it when it is a fparke, how will you doe when itis a
flame ? As you are to looke to the beginning, fo
take heed of making falfe truces with them 5 for
inordinate affections doe more hurt by ambufhes and
fecret invafions, than by open warre, therefQre looke
to
lie w to mortifie inordinate affection] 20 5
to them on every (Ide, left they rob you of Grace be-
fore yon are aware.
The feventhcaufe of inordinate affections, i>, the C^fi?-
rotte whereon they grow 9 labour to fee the root, and re-
move it : .If one affedtion doe diftcmper.rhe minde,
it drawes on another v -diftempcr, and you cannot
leflen that later inordinatencflc, unlefle you weaken
the former, which was the root of it: As for example,
Angergrowes upon pride, you (hall never leffen or
cure that affeft ion of anger, except you weaken
pride: Now, pride caufeth anger and contention;
/mmA was angry, whence came it but from his pride ?
When a man through pride knowes not himfelfe, he
forgets God ; and this man that forgets God, will
•be violent in his griefe, in his complaints, in his
feares, in his defires, and will never be healed, till
hee be humbled, and brought toabafceftimation
ofhimfelfe*
Laftly, I would have you to know, that God is
the onely Agent in this worke of mortification : and
therefore ha vedependance upon God, for it is Gods
Spirit that muilcaufe a man to mortifie : man is not
aole ofhimfelfe, except God perfwade him^pfa/w.
33. 13, 14. Exceptthe Lordfpeake once and twice pa# ?J' x 3tM
to us, wee will not regard it : Paul was troubled
with a ftrong affe&ion, whatdothhee? hecgoesto
God, and prayes to him to take away that ftrong
mift* and fb muft wee doe, pray to God in Faith,
doe but beleeve, and wee fhall have our requefts
granted : continue in prayer, and hold out with-
out wearinefle, and be your affe&ions what they
will be, yea, never fo ftrong; fuch as you thought
E c would
2lo How to mortifie inordinate ajfeSlion*
would never be mortified 5 yet you (hall overcome
them.
yr Ct The laft ufe that is drawne from hence,is this ^ If
inordinate affe&ions are to be mortified, then is any
excefle in any defire finfull, and for which we ought
fharply to reprove our (elves: many grieve for fome
other temporall things, this is inordinate, when they
can yet joy in other things; fowequalifieourgriefes
with joyes, and our joyes with griefes , wee are not
inordinate : but wee are to take hecde of excefle
in them,for that makes them finfull; as our over grie-
ving at crofles and lofles ; our over-loving of earthly
things; too much delight in fports; Thefe are tur-
ned into finne to us,affe&ions are fet in the heart for
the fafegard of the foule : A foole indeed,for want of
skill, may hurthimfelfe with them, butheethatis
skilfull, knowes how to ufe them without prejudice
tohimfelfe; and if they be thus well ufed, they are
very ferviceable to the foule; but if they be once
ftrong headed . that is, get the bridle between their
teeth, foas they will not be ruled, then they prove
hurtfull unto us. Marke what the Wife man faith
of the Iuft of uncleannefie ; and it is true of all
fuch Iufts, the fkrong man isjlaim by them : there-
fore fight againft the lufts of uncleane and inor-
dinate affeftions. And that you may doe it, and be
wil ling to part with them, marke thefe motives fol-
Metivesto lowing.
conquer and jhe firft motive I takeout of iTim.6.io. The
n x^V k&{ Apoftlefpeakingof covetoufnefTe, calls it, thtroote
ors . cfafi evtll, &c and what may be faid of this, may be
Motive i . faid of any other finne very truely 5 this is one mo-
tive:
How to mortifie inordinate affe$ion. 211
tive: Inordinate affc&ions promife profit and con-
tentment, and yet will pierce yon thorow with ma-
ny forrowes; that is, it taketh away the health and Simik*
tranquillity of the foule: even as the worme doth
eate the fame tree that doth breed it. And looke
as the inward heate of an Ague is worfe than the
outward heate; fo thefe inwardulcers of the foule
and affections do trouble us, and pierce us more than
any outward grievance whatfoever, that canaflault
the body : Let a man have houfes in the Citty,
goodly gardens, orchards, lands, and all content-
ments on every fide* yet his inordinate afFediions
doe not fuffer him to injoy any one of thefe, nay,
not to injoy himfelfe; hee cannot converfe, talke,
or meditate with himfelfe; it makes anian to be
wearifome to himfelfe; it hinders a man altoge-
ther from doing that which is good: One difeafe Simfo*
of the body is enough to take away all comforts
outwardly that a man hath; and one inordinate
affe&ion of the foule, takes away all pleafure and
contentment within: Let a man be ficke, neither
richcloathes, nor a faire chamber, can comfort him;
fo let a man have but one inordinate palfion, allo-
,thcr things are nothing to him; hee takes no plea-
' fureinthem.
The fecond motive is taken from that of Salomon, Motive %l
%^d mam fpirit will beare bis infirmities > but a wounded Prov. 18.14,
fpirit who can beare ? that is, this doth make a man
unable Co beare any thing elfe : For example, A
ftronglove fet upon the things of this life, wounds
the foule ; and lb makes it unable to beare the
leaft IofTe of any of them, it deads the heart within
E e 2
i \ 2 Hon to wortifit inordinate affeftion.
a man: So immoderate griefe addes affli&ion to
afHi&ion ; Immoderate feares are worfe than the
thing feared, whereas otherwife, affli&ions are
nothing grievous, if they be rightly ufed: /Wwas
in prifon, and fo were lofeph's Brethren, yet you fee
the difference 5 the one full of joy, the other full
of griefe and forrow, becaufe they had finned > y
their confcicnces were not whole 5 they could not
bearc their burthen : therefore, looke to your af-
fe&ions, that you may pafle thorow the changes
of this life with more comfort,, if you cannot bring
your minde to the doing of this, then bring thofe
things to your minde, labour to mortifie them, and
that is the beft way to bring your mindes to the
things; my meaning is, if you cannot bring your
minde to love worldly pleafurc and contentments
leffe. mortifie them to your minde* that is, looke
not at them as pleafures or contentments • if you
muft love them 3 let them feeme Ieflc lovely to you :
die to them in affe&ion, or elfe, let them die to
you hi apprehenfion- True indeed, without Gods
over-ruling Power ,. wee can doenothing; yet wee
muft ufe the meanes, as wee fee in the carting of a
Pie, it is not in us to win as wee plcafe, but yet
the playing of the caft is requifite- fothe morti-
fying of the affedions, it is not in us, yet we muft
ufe the meanes for to doe it; let us not give fatif-
fa&ion to any luft, but hinder it to our powers :
It is a fhame for us to have our hearts affe&ed
with any finfull lufts, were wee more carefull of
our Soules, thefe inordinate affe&ions would be
more broken and kept downe by us, Beleeve it,
ftron;;
H<m> to mortify inordinate ajfefttonl % i§
fhong affe&ions breed ftrong affli&ions, and fay,
thou fhould'ft have-riches and contentment in earth- Simile.
Ly things, and yet have inordinate affections, this is
nohelpe for thee, it is but an applying of an out* Simile.
ward plaifter to an inward fore, that will doe it
no good.
The third motive is taken from i Timotk, 6. 9. Motive $1
the Apoftle fpeaketh there of the defire of riches, 1Tin.tf.-9-
hee faith, that it bree&etb many fiolifl) and hurtful!
luftsy in that regard wee fnould mortifie them r
becaufe they are foolifh lulls, and foolifh, be-
caufc hurtfull, when a man hurts himfelfc out of
fome mif-take, or by his owne heedleflenefle, he
is properly faid to be a foole : It is properly fol-
ly, when a man hurts himfelfe, whileft heefcekes
to doe himfelfe much good ; wee feeke to doe
our felves good, when wee give fatisfa&ion to e«
very luft, but yet we hurt our felves- ftrange affe-
ctions invite us to finne, and finne brings to mifery 3
and thus they are hurtfull. Shun them therefore,
feeing God hath appointed them to bee mortified ,
let us mortifie them 5 whatfoever God hath appoin-
ted to be mortified, and wee will not doc, it is as
hurtfull for us, as Achans wedge was to Atkm ;
which is called a curfed thing: And fo every unmor- Iu( j ff#!?tI
tified luft is acurfed thing. Take we heed of it.
The fourth motive is this, becaufe inordinate- tol "M
nefTe of affections, hinders us in the doing of the
good a£tions, wherein our happineffe doth -con -
fift, they make the faculties of the foule unfit to
dee the things they fhould doe : as James 1. 20, u m .i.ior
the wrath of man warhtb hot the right etufmjfe of God- y
that
214 ^ oro i0 wtfa inordinate affe&un,
that is, it difablcth a man to worke that righte-
oufneffe hce fhould doe; and what may be faid
of wrath, may be faid of any other affeftion; As
of malice: i Peter 2.1. Wherefore laying a fide all ma-
rPec. 1. 1. Uce^&c. that is, while thefe are in you, you can-
not heare the Word as yee ought- So for inordi-
Hickjr. natedefireof gaine : Ezek. 31. the reafonwhy the
people heard without profit, was, becaufe/^/>W/;
went after their covetoujnejjt : Mortifie thefe lufts, and
then you ihall goe with eafe and fafety in the way
of godlinefle, yea, wee fhall be carried to it, as
a boate is with the wind 3 with all facility and ex-
pediteneflc.
CMotive 5. ^ ie **ftk mot * ve * s > becaufc of the fhame and dif-
' honour they doe bring men into 5 men are afraid of
fhame in other things- it were tobewifhed, they
were Co afraid of fhame in this : Every inordinate af-
fediion is a fhort drunkennefTe, and it brings the
drunkards fhame to a man; drunkennefTe difclofeth
all,and fo if there be any corruption in the heart,inor-
dinate affe&ion drawes it forth. Every man is afha.
med of indifcreetnefTe in his carriage ; new, what is
the caufe of indifcreetnefTe ? it is the defe<ft of wife-
dome,either the forgetfulnefTe, or not heeding of the
time,place, ora&ion we are about ; and what makes
this forget fulne fie ? It is the drunkennefTe of paflion.
When the Apoftle lames would /hew who was a
wife man, hce faith, heemllfhewvut agoodconverfati-
J*rcs$. 13. onin hisworhes ; there will be meeknefTe and gentle-
nefle in his carriage and behaviour; but,if there be a-
ny envie or ftrife in the heart, this rtiewes a man to be
butaweake creature: whereas on the contrary, it is
an
How to mortifie inordinate ajfeSHom 2 i $
an honour in a man to pafle by an infirmity • That it
a figne of a ftrong man, that is able to overcome him-
felfc.
The fixth motive is, becaufe they bliude the rea- Motive 6*
fon and judgement, which fhould be the guide of all
our adions in the courfe of this lite 5 that which is
faid of bribery, that it blmdts men , and that the af-
fe&ion to the bribe, makes the finne agreatdeale
more* the like may be faid of other finnes : As
long as paffion rageth, thou canft neither judge of
thine owne. nor of others faults : Ifthouwouldeft
judge of another mans fault, take away the be ante that
is in thine owne eye-, And fo if thou wouldeft judge
of thine owne faults,thefe affedions muft not blinde
the minde and the realon, for (b they will hinder us
indifcerning good, and in doing any thing that is
good; for when the minde is corrupted , the will is
corrupted; and then in ftead of walking in the waies
of God, wee walke in the paths of finne, there-
fore, in regard of the fafetie and fecuritie of our
lives and anions, wee fhould mortifie thefe our
affe&ions.
FINIS.
2I 7
HOW TO MORTIFIE
COYETOVSNESSE.
Coio s. 3. 5.
AnttcGvetoufncJJe which is Idolatrie.
^Ovetoafmjfe^ which is idolatrie <> that
rauft be mortified as well as the
j other earthly members* Now 3
this Covetoujhejfe is nothing elfe
but an inordinate and finfull de-
fire, either of getting or keeping
wealth or monie. The inordi-
nate lufttng after honours, that is called Ambition,
too much affe&ingol beautie, is called luftfulne/Tc.
Andluft is an inordinate affedion, which when it
propoundeth riches for itsobjed, it is called Cove-
toufneffe^ which is Idolatrie. Now 3 Idolatrie con-
fifteth in one of thefe three things,
Firftj inworfhipping the true God in a wrong
manner, apprehending him as a Creatures-giving
that to him that agreeth not with him.
Secondly, when as wemake the Creature a God,
Ff by
2 1 8 How to wort i fie Covet oufneffei
by conceiving it under the Notion of a God, fodid,
they who wor (hipped love, CMars^ and thofe Hea-
thens that worfhipped the creatures as Gods.
Thirdly, when wee attribute that unto it which
belongeth unto God : as to trull in it,to delight in it,
to put all our truft and confidence in it 5 when as we
thinkc it can performe that unto us, which God
oftelycan. Now, that Covetoupiejfe is Idolatry, is
meant, when as wee thinke that riches can doe that
which God only can do as that they can doe us good
Efby 4T. i ;. or ev ill , if they are God\ (faith God) let them do good or e~
W/.God only doth good and evil !,there fore he is di-
ftinguifhed from J Jols becaufe they cannot do it,af-
fedions follow opinions, & practice follows affe&i-
Hcb.j i. 6. ons 3 Heb* l !•£• Hte that rvillcomt to Godjmtjlbeleevein
him. None wil worfhip GW,unlefTe they beleeve that
God can comfort and relieve them in all their diftref-
fes; Sowhenmenhaveanopinion > that riches and
wealth will yeeld them comfort,be a ftrong tower of
defence to free them fro inconveniences, this makes
them to truft in them , and this thought is Idolatry.
Dottr. There are two points of Dodtrine that rife from
thefe words.
The firft is this: That to fceke helpe and comfort
from any creature, or from Riches , and not from God
alone, is vaine and llnfull.
The fecond is this : That Covetottfnejfe which is
Idolatry, is tobe mortified.
For the tirft^ for to feeke any helpe or comfort
from any creature and not from God a!one,is vaine,
and finfull, and it muft ncedes be fo, becaufe it is
Idolatry. Now, in IdoUtrie,thcre are three things :
Firft,
How to mortifie Co veuufmffe, 1 1 p
Firft,vanityandemptine{Te 3 i Cor. 8. 4. Anldoll
knothingin the world. Here is vanity.
Secondly ,finfulncffe : There is no greater^ than
it is, and it is extreme vaine, fc^caufe we attribute
that to it, which doth only belong to God, to thinke
if that I am well, and ftrong in Friends, have a well
bottomed eftate, that my mountain isfirong on ever y fide,
I (hall not be moved-, This isjfinfiill and vaine; you Hull
not live a whit the better,or happier for it; A ftrange
Paradoxe^contr^ry to the opinion and practice of moft
men. When we confult with our treafures,do not we
thinke 5 that if we have fuch wealth,and fuch friends,
that we (hould live more comfortably and happily ?
There is no man but will anfwer, that he thinkes fo.
But yet my brethren, wee are deceived^it is not fo: ic
belongs to God only to difpenfe of his Prerogatives,
good or evil!. A horfe is but a vaine thing (faith the PfaL
mijl) to get a vicJory, thai is, though it be a thing as fit
as can be in it felfe,yet if it be left to it felfe without
God,it is but vaine, and can doe nothing So I may
fay of riches, and other outward things; Riches are
vaine, and honours and friends are vaine to procui e
happineffeof themfelves: So Phyfickeotit felfe is
vaine to procure health without God, they are no-
thingworth, hee that thinkes otherwife,erreth. It
was the folly of the Rich man, that hee thought fo,
and therefore funga Requiem unto his foule: Rate lukcr.*.?*.
and drinke^and he merry, O my foulest hu haft goods laid 'up
for thee for many yecres. Hee did not thinke himfelfe
happy , becjufe hee had any intereft in God and his
favour, but becaufe hee had abundance of outward
things, and therefore you fee the end of all his hap.
Ff2 pinefTe,
220 Howta morttfic Covetoufmffc.
pinefle, ibou focle, this night fidH thy fiult be taken from
thee, and then w hat is become of all thy happinefle.
Yetfuch is our folly, that moftofusrcfle&onthe
meanes, and on the creatures, and expeft happinefle
from them, but Chrift rells us, they will notdoe the
deed ^ this night fhall they take away thy foule^nd '
then all thy happinefle is gone. The rich man
thought before, hee had beene fure as long as his
wealth continued with him, that hee needed not to
cxped any calamity,but now he fees that he built on
a fandy foundation. £><iw^though a holy man^being
eftablifhed in his Kingdome,having fubdued all his
enemies, and furnifhedhimfclfe with wealth, hee
thought that his Mount aim was then made fo fit ong^ that
Pfal.jo. 7, it could not be moved % that to morrow ftiould be as
yefterday,and much more aboundant. Butnofooner
did GOD hide his face from him, but hee was
troubled. To fhew that it was not his riches and
outward profperity that made him happy, but God
onely. So 2>4# .5, 28. Bdjhazzer, when as he thought
himfelfe happy, being invironed with his wives,
Princes and fervants, when as hee praifed the gods
of filver, and the gods of gold, abounded with all
outward profperitie,and repofed his happinefle in it,
is accounted but a foole by Daniel^ becaufehe glori-
fied not God, in whofe hands his wealth and all his
waies were, and therefore hee was deftroyed. Thefe
things of themfelves will not continue our lives, nor
yet make us happy of themfe Ives; wee take not one
ftep of profperitie, or adverfitiCjbut Gods hand
dothleadus. My brethren that hcaremee this day,
that have heretofore thought, that if you had fuch
an
Hov to moriifie CoVttou/heflci n\
an effete, fuch learning, fuch ornaments, and fuch
friends, that then you were happy. To perfwade
you that it is not fo, it would change your hopes and
feares, your griefe and joy, and make you labour to
be rich in Faith and good wc/rkes. It will be very
hard to perfwade you to this, yet wee will doe what
wee can to perfwade you , and adde certaine reafons,
which may perfwade you to beleeveittobcfo; if
God fhall adde a bleffing to them that joine the ope-
ration of his Spirit with them to perfwade you.Firft r
this muft needes be fo, in regard of Gods all- fuffici- Reap*
encie, he alone is able to comfort without the Crea-
tures helpe,elfe there were aninfufficiency,and nar-
row neffe in him, and fo then hee fhould not be God,
if he could not fill our defires every way s even as the
Sunne fhould bedcfe&ive, if it needed the helpe of
Torches to give light. God is bleffed notonely in
himfelfe.butmakesusallblefTcd : It istheground
ofalltheCommandements. Thou [haltlrveandrvor-
fhip the Lord thy God \*nd him oncl) [halt thoujerve. Wee
muft love him with all our hearts,with all our foules;
Let not the Creature have any jot of them , becaufe
allcomfortisfromGod, Gen.ij.i. lamCedafi-fuffi-
cient^alke before mee, and be perf effjhzt is 3 love meal-
together 5 fet your affe&ion on none but me,yee need
not go unto the Creature,all is in me. If the creature
could doe any thing to make us happy 5 and not-God,
then wee might ftep out to it, but the Creature can
doe nothing to it, God only is aLfuificient to make
you perfed every way • though that the Creatures
beuledbyGod, yet it is oncly God that makes you
happy,and gives you comfort, and not the Creature,
Ff3 Secondly,
%iz ' Hon to mortifte CcTPttoufaeffe.
2 SecondIy,itmuft needs be fo,becaufc of the vanity
Rcsfori and cmptinefTe of the Creature, it can doe nothing
but as it is commanded by God, hee is the Lord of
hpfts which commandeth all the Creatures, as the
Generall doth his army. A man having the Creature
to help him,it is by vertue of Gods commandement;
it is the vanity of the Creature, that it can doe no-
thing of it felfe, except there bean influence from
-God:Looke not then unto the creature it felfc,but to
the influerce,a&ion,&appIication which it hath fro
Gods fecret concurrence with it y what it is to have
this concurrence and influence from the Creature,
you may fee it exprefled in this fimi lit ude . Take the
hand, it moves, becanfe there is an imperceptible
from the will. that ftirresit to the Creature moving,
and giving influence and comfort to us, it is Gods
willitfhoulddoefo, and fo it is applied to this, or
thata&ion. The Artificer ufing a hatchet to make a
ftoole,or the Iike,there is an influence from his Art,
that guides his hand and it $ So the Creatures work-
ing, is by a fecret concourfe from God., doing thus
and thus. And to know that it is from God,you find
a mutability from the Creature,it works not alwaies
one way: Phyfickeand all other things are inconftant,
fometimesithelpsjfometimes nor,yea,many times
when you have all the mcanes, then they faile, to
fhew that there is an influence from God, and that
the creatures are vanifhing, perifhing & inconftant.
3 Thirdljfcit muft be fo,becaufe it is finfull to looke
Rec-ifon. f or comfort from any thing but from God, becaufe
by this,we attribute that to the creature, which only
belongs to God, which is Idolatry. The Creature
ftealcs
HcwtomoTtifie CoToetoufnejfi. zi$
fteales away the heart in an imperceptible manner.
As AbfalomQtole away the peoples hearts from 7)4-
*//W, or as the Adulterer fteales away the love of the
wife from her husband • It makes you ferve the
Creature; It makes you fettle your affection upon
the creatures,iftheyfaile, you forrow^if they come,
yee joy , and yee doe this with all joy, all delight, all
pleafure and defirc, this is a great finne,nay,it is the
greateft finne; As adulterie is the greateft finne,
becaufe it fevers and diflblves the marriage ; fo it is
the greateft, becaufe it fevers us from God, and
makes us cleave to the Creature.
The maine confe&ory and ufe from this, is to
kcepe you from lu ft ing after worldly things • Men
are never weary of fetkingthem, butfpend their
whole time in getting of rhem,and this is the rcafon
why the th ings that belong to falvation ,are fo much
neglefted, men fpend fomuch time in a thoufand o-
ther things & trifles, and have no time at all to ferve
God in; they arebufieabiutriches,honor,crcdit,or
the things whereon their fancies doe pitch, but if
this be digefted, it will teach you to fceke all from
God, whodifpofethall things, and to whom the if-
fues of life and death /)f good or bad belong.
Confider with your felves, and you (hall finde,
that the reafon wherefore you doe feeke for outward
content or comfort is.becaufeyoudoethipke it will
doe you good if you have it, or hurt if yon have it
not, but herer in you are £ iving that to the Creature,
which onely belongs to God, E;a. i . 2 3. // the idolls
be Gods, let them dee good or tvill\ faith the Lord. The
fcope of this place, is to caft off the whorifh ard a-
dukerifli
2^4 & ™ t0 wwtifo Covet oujneffi,
adulcerifh affe&ion of thofe that have an eager and
unwearied defire after rarthly things, byfhcwing
that they cannot doe us any good or hurt.' There-
fore God puni("hedZ>4i//Wexceedingly for number-
ing of the people, becaufe that hee thought they
cou!d ftrengthenhim againft his enemies without
Gods helpe, therefore Ierem.23. 14. Thus faith the
Lord, Lei not the wife man glory in his mfedome y neither
let the mighty man glory in his mighty nor the rich mangle*
rie in his riches. But let him that glorieth^ glory in th;s y
that hee tmderjlandeth and knoweth^ that I am the Lor i %
that executed loving kindejje, iudgement andrighteoufnejfc
in earth. As if hee fhould have faid, if thefe things
could doe you good or hurt, there werefomereafon
that you might feekethem, but there is nothing in
them that you fhould defire them, for it is lonely
that execute judgement and mercie, all good and
cvill is from mee, therefore Pfalme6i. wee have
this caveat given us : if riches increafefet not your hearts
upon them, magnifie not your [elves for them and in them,
forall comfort is from Godonely, elfe you might
fet your hearts on them, but now all power and
kindneffeis from him, therefore your wealth cannot
doe it.
Ofafc But it may be obje&ed, that God doth comfort
us, and make us happy in this life by meanes, and
that riches are the meanes, wherefore then may wee
not feeke to them to get this comfort ?
A«fw> To this I anfwer, that God doth reward every
man according to his workes, not according to his
wealth, yea, hee can comfort us without thefe,forhe
is the God of all confolation, 2 Car. 1.3. andthac
hath
Uoxotomortifie CoVetM/MJp, 225
hath inclufive and exclufi vely all comfort in him and
from him, none without him ^ If we thinke to have
it from honour, wealth, or friends, wee deceive our
(lives, for-they are vaine 3 and profit not, 1 Sam. 1 2 .
a 5 . Turneyeenct afide, for then fhould 'you got after vaint
tfangs^whuh cannot profit y*u, nor deliver you, for they
arevaine, Allthefe things without God will profit
you nothing.
But will not wealth and friends profit us ? obie&.
No,notataI : , they are vanity, they are empty in A+f**
thcmfelves, they cannot doe it, they areinthem-
felves but vanity ; having the Creature you have
but the huske without the graine, the fhell without
the kernell, the creature is but eiftpty of it felfe, ex-
cept God put into it afitneffctocomfoityouj all is
vanity «and nothing worth, and this vanity is no-
thing but cmptineflc. And this ferves to correct the
thoughts of m.*n, who thinke, that if they had fuch
aneftare, and all theirdebts paid • Ifthey bad fuch
and fuch friends, that then all would be well with
them, and who is it that thinkes not thus > But let
thofe that enrerteinc fnch thoughts,con(ider the va-
nity of the creature. All our Sinnesproceedefrom
the over valuing of the creature, for finne is nothing
but an averfion of the foule from the immutable
God to the creature. Labour then to conceive of
the creature aright, that it is vaine ; this will keepe
you aright, and hinder you from going from God,
and cleaving to the creature.
To pre fle this fu ther,confiderthefefoure things:
Firft, if you goe another way to worke, all you
fee and (eeke comtort in the creature fhall be labour
G g loft,
2 *6 Hm to'mortifo Coittoufneffil
loft, for it is not in the power of the Creatureto
yeeld you any comtort^ If you bufie your felvcs with
feeking of comtort from it^you will walkc in a vaine
fhadow, P/a/. 39.6. Surely every ">a*tvaikethw4vawe
Jhadow purely they are difquietedin vaine. Hee heapeth *b
riches ^dknowetb not who [hall gather tbem If we looke
for com fort from riches, wee looke it but froma fhar
dow, all our labour is in vaine.
There is a fhadow of the Almighty wherein fome
men walke, where they fhall be fore to finde this
comfort, others there are that walkc in the fhadow
of the creatures,in the vanity of their minds,feeking
comfort from it : Thofe who thus walke,fhall be de-
ceived. A fhadow,ttiough it feeme to be fomcthing,
yet it is nothing, it may feeme to have the linea-
ments of a man, or fome other creature, yet it is no-
thing : So thefe outward things may (feme to have
fomething in them, but yet indeede they have no-
thing,thofe that feeke for comfort m them, commit
twoevills,/m7fiu2.i4. ThtyforfakeGjdthefountatneof
living water , awddigge unto thtmjclvespits that will bold
no water 5 God having all comforts in him, comforts
never failing,bccatife there is a Spring of comfort in
him, yet wee for fake him, ar.ddigge pits, which
ifthcy have any water, it is but borrowed, and not
continuing^ and that water which they have is none
ofthebeft, itis muddie, and will notalwaies con-
tinue: Wherefore pitch your affections upon the
true fubftantiall good, not on vanities, Ifweefeea
man come to an Orchard full of goodly fruit, and he
fhould onely catch at the fhadow of them, netling
his hands i and fpending his labour in vaine, wee
would
v Hew to mortifie Co'Pttmfnejfe. z<lj
would account him either a foole,or a mad man- yet
weeinthecleareSun-fhineofthe Gofpell (fuchis
our madneffc) catch and feefce after fhadowes, with
trouble of minde, and forrow of heart, neglecting
the fubftance.
Secondly 5 con(ider,that you feeke your happinefle
the wrong way,that is,you feek it in worldly things,
they are not able tohelpe you, becaufe they reach
not to the inward man, the bodie is but the fheath
and cafe, our happinefle lies not in it; So in the
creatures, their happinefle confifl s not inthemfelves,
but in fomething elfe, It lies in obferving the rule
which God hath appointed for them. The fire ob-
ferving the rule which God hath given it, is fure •
So of water, and fo of all creatures animate and in-
animate, the happinefle confifteth in obferving the
rules which God hath prefcribed to them. The Law
ofGodisarulethatwcemuftwalke by, following
it as a rule wee are happy, that doing well, and ob-
ferving the Commandemcnts makes us happy ; ffe
that keepetb the Commandements y jb alt live in them , Hee
thatdeparteth from them is dead. Every motion of
the fifli out of the water is towards death, but every
motion of it in the water is to life : So let mans mo-
tions be towards God, and then they are motions to
life ; but let him move after outward things, and re
is a motion towards death and mifery, and there-
fore if you feeke this comfort from outward things,
you goe the wrong way to get it.
Thirdly, confider that you make a wrong choicc 3
you feeke not that which will doe it ; if you feeke
for this comfort in God, all is in one place $ but if
Gg i you
2 *S Hw to mtjfUfie Ccpttoufkeffi.
you fceke for it in the creatures, you muft have a
multitude of them to comfort you . If that they
could comfort you, you muft have health, wealth,
honour, friends, and many other things,but there is
one thing only will doe it, ifyougoe the right way
to get it, you (hall finde it onely in God • ^Manha,
fheewas troubled about many things, when as one
thing onely was neceflary. If you looke for com-
fort in earthly things, you muft have a rhoufand
things to helpe to it, But goditneffc whtch hath the pro-
nsifes of this life^ and of thr life to come^ doth yeeld this
comfort of it felfe, if you feeke it in it.
It is a great advantage for us to have all the com-
forts in one thing: Godlinefle onely hath all thefe
comforts,therefore feeke them in it.
Fourthly, confider, that that comfort and happi-
nefle which you have from the creature, is but a de-
pendant felicity,and it is fo much the worfe,becau(e
it depends on the creature, which is mutable and un-
certainc- how much better is it todepend on God y
in whom is no fhaddow of variety or change. Every
creature is weaker,by how much it hath dependance
on another, and fo are you weaker, by how much
the more you depend on outward things- If you
depend on friends, they may change their affe'di-
ons, and become your enemies, or death may take
tbem away , and then your happinefle is gone : Ifyou
depend on riches, Pro. 2 3 . 5 . Wtlt thonfet thine eyes oh
that which is not? for riches ceruinely make themfelves
wings y&ndflie away as an Eagle towards heaven^ and then
your happinefle is gonerbut ifyou feek for,and place
your happinefie in God, in whom is no change or
alteration.
Horn to mortifit Coy>ttoufnejp, 2 zp
alteration, then it is perpetuall. A dependancie on
things that are mutable,willyeeld nocomfort, be-
caufe God will have all to depend on himfelfe.
Therefore, the 1 Cor. 1.30. chrijl of God is made unto
utwifedome andrighteoufnefJe y and 'Jtntt 'ifi ration, andre-
demotion, that noflefh might reioyce in it [clfe> but that be
thatglorieth might glory in the Lord r for this end, God
hath conveighedChrift unto us,that he might make
us beleeve that wee fare not the better for any Crea-
ture, and that fowee might rejoice onely in the
Lord 5 Therefore hec that made Chrift redemption
from all evill, that hee might furnifh us with all
good, Chrift hath redeemed us from hell and mife-
ry , and from want of good things, feeke not then a
dependance on the Creature, thinke not that it will
better you, and this will make you to depend on
Chrift; Therefore for thefe regards, correct your
opinion of worldly and outward things, and judge
of them with righteous judgement,depend onely on
God, if you will have him to be your portion as hee
was the Levites, refufe him not as the Israelites did,
depend upon him in good carncft ^ A litrle,you fay,
with Gods blefling will doe much 5 Labour not
therefore, neither toile you to leave great portions
to your children, the common pretence that men
have for their covetoufneflc, for though you leave
them never fo much if Gods blefling be not on it, it
is nothing, it can yeeld them no comfort, yea, ma-
ny times it is an occafion of their hurt. If then
Gods blefling be all in all, if that onely can admi-
nifter comfort 3 and make us happy, I would askey ou
this queftion: What if you did leave your chil-
Gg l dren
ago How to mortific Ccrmoufhcffel
drcnonely Gods blefling, would it not be fufficient
though you left them little or nothing elfe, you
thinke not fo, and yet whatfoevcr you can leave
them without Gods blefling,is nothing worth; Prea-
chers labour much in this, to draw you from worldly
things, and all to little purpofe; it muft be Gods
teaching, that perfwades within which mufteffed
it • you muft therefore take paines with your hearts,
thegeneralitie of thedifeafefhewes that it is hard
to be cured, labour therefore to finde out the de-
ceits which hinder your pra&ice of thefe things,
which are thefe.
^ . One deceit that deceives them, is, that they are
ready to fay, that thole things are the bleflings of
gmefl. God. Whyfnouldweenotrcjoyceinthem: foaf-
fli&tons, they are crofles, and therefore grieve for
them* If thefe then did not abide to ourbleflednefTe,
why count wee them bleflings, and account poverty
as a erode.
crfnftvl To this I anfwer, that if you take them as biet
fings, you may rejoice in them as the inftruments by
which God doth you good ; bleflings are relative
words, they have reference unto God, ifyouconfi-
der them without reference to him, they ceafe to be
bleflings; therefore if you confider them meerely as
bleflings, you may rejoice in them. Now yee re-
ceive them as bleflings.
x Firft, if you depend upon God for the difpofing;
continuing, and want ofthem,ifyou thinke you flial
enjoy them no longer than God will 5 If you thinke
thus with your felves, wee have wives, children,
friends, and riches, 'tis true, we have them, but yet
they
Bow to rnortific CoVetoufnep. i^x
they fliall not continue with us an houre or minute
longer than God will : If you thinke fo in good ear-
neft,thenye rejoice in them as blefsings. A man that
is releeved when he is i danger, lookes more to the
wrll,than to the hand of him that helpes him - y Wee
looke more to the good will of our friends, than to
their gifts : So we fhould looke more unto Gods will
aad p eafure, than to the benefits he beftowesupon
us ; The confideration of thefe things as blefsing^,
muftraife up your thoughts to heavenly things, to
cbnfider, that whatfoe\er is done on earth, is firft
afted in Heaven : T he Sunne is firft eclipfed there,
and then here : So that your eftates are firft eclipfed
there, before that they are here ; looke therefore on
God, and on thefe, as meerely depending on Gods
will,and then you enjoy them onely as blefsings.
Secondly, you looke on them as blefsings, if you
looke upon them, foas toknowthatyoumayhave
them in abundance without any comfort; Jnftru-
taents have nothing of themfelves, whatfoever they
have is put into them.
A man may have, friends, and all other outward
things, hismountainepiay feemetobeftrong, yet
Without Gods blefsing on them, hee may want
comfort in them- When as you thinke this that
you may have thofe things without comfort, it
is a figne that your eye is on God, that you
looke on them onely as the Vehicular s, or conduct
fipes to convey comfort. The aire yeelds fight as an
nftrument, though it have no light of it's owne,
the water may heate, but not of it felfe, but
L by the heat which is infu fed into it by the fire, fo
ifamandrinke a potion in Becre, the Beer* of it
ftlfc doib not Wv.rke, but the potion worketh by thfc
Beere : So it is wi h all outward bleffings, they of
themfe!vcs can yceld you no comfort at all, butif
thev would ye cldyou any, it is by realv>n of that
cj mf.< t which God puts into them.
I hirdly, you doe then enjoy them as bleffings,
i u thinke you may have comfort without them •
1 L? i bbing and flowing of i upward things,doth not
ailment your comfort, or d;rnitiiiliit. Hhofethat
have not ary outward b'eflings, may have more
gladnelle and comforts in their hearts, than thofe
whofecorneand wine are increafed.p/i/ 4.7 Thofe
who have but afmall Cottage, and a bed in it, are
many times more happy, more healthy, andfleepe
more quietly than thefe rich men,whofe wealth will
not fuffc-r them to fleepe,£<r:/</ 5.11 .Many there are
that (eeme to want all outward bleffings and com-
forts, yet arc full of inward comforts and delights.
Many there are^who like iWand the Apoftles,fretn
to have nothing, and yet poflefle all things. As it is
all one with God, tohelpewith feworwithmany,
fo hce Can comfort with few friends and external!
buffings, as well as with many ^ yea, he can make a
little wh ich the righteous have, more comfortable
than a!! ihe revenewes of theungodly , be they never
fogTtat.
1 hat wh !ch hath beene (aid ofbleffings, the like
alfo may be faid ofcrofles, you may grieve for tbera
if you take them as croflfes, but withal 1 take heede
that yee account not thofe thi gs crofles, which
indcede are no croffes : want was no croffe to
Paul,
How to mortice €ot>cto*fne]ft. 233
|W, nor yet imprifonment, for in the one he aboun-
ded, in the other hee fung ; it is advantage unto us
fbmetimes to have outward blefsings taken from us.
It is advantage for us to have blood taken away in a
pleurefie^ Itisgoodfometimes to lop trees, thatfo
they may bring forth more fruit; fo it is good for us
many times to have erodes for to humble us. and to
bring us neerc unto God,yet wee may forrow for the
loffe of thofe things,and take it as a crofle. I f y ou can
fay this from your hearts, that yee are not affii&ed,
becaufe yee are made poore, becaufe your wealth is
taken from you, but becaufe it is Godspleafureto
take it away from you, either for the abufe of it, or
clfe to punifh you for fome other finne. So that if
you be caft into fome ficknefle, you may not grieve
foritasacroflemeerly, as it isajickrjeffe, but as you
conceive the hand of God in it, laying it on you as a
punifhment for your Sinm.
The fecond Let, and Deceit is, theprefentfenfe *
and feeling which wee have of the comfort that Vccciu
comes from aboundance of outward things, there-
fore whatfoever is faid to the contrary 3 is but (pecula-
tions and fantafies : men are guided by fenfe which
cannot be deceived • wee finde and feele comfort in
thofe things by experience, we fee a Realty in thele
things, and therefore whatfoever you fay to the con-
trary^ but in vaine, and to no purpofe.
To this I anfwer, that you muft not judge olAnfo*
things according to Senfe, for Sen(e was never made a
Judge of God to judge of thefe things, but judge of
themaccordingto faith and rectified reafon, which
jpdgeth of all things that ate to come, that are paft,
H h and
2$ 4 W<w to mortifie Cftottoujntffc*
and prefent altogether,and fo can bcft judge of thefe
things as they are.
Now,for to help your judgement in thefe things."
Firft 3 confider what the Scripture doth fay of them,
what it doth fay ofpleafures,friends,and riches,the
Scripture prefents things as they are 3 and that tels you
that they are but vanity ofvanities,all is but vanity.
Secondly ,con fider the judgements of others con-
cerning them who have been on the ftage of affli&i-
ons 3 and have abounded in good i works whileft they
lived, but are now gone.
Thirdly, confider what you will judge of them at
the day of death, then men are awaked, and fee
thefe things as they are indeede, and then they be-
moan themfelveSjthatithey have fpentfo much time
in feeking after thofe things that wil not profit them
and fpent fo little time in looking after falvation.
Judge not of them as you finde them for the pre-
fent,but likewife as you fhall find them for the time
to come, judge of altogether.
Now,forS^/£, you mnft underftand, it is double.
Firft, there is zfenfe and feeling of the comfort of
the Creature,as a man that is benummed with cold,
is refrefhed with firc 3 ora man that is faint and feeble
inheart 3 is refrefhed with Wine.
Secondly , there is a fuper-eminent comfortjpro-
ceeding from an apprehenfion of Gods favour to-
wards us,in giving thefe blefsings to us.
There may be an inward diftemper, which may
make our joies to be hollow and counterfeit. There
maybe fadnefle of heart, when there is outward joy,
hecaufe there is an inward and Super-eminent Senfe %
which
H*» H tnoriijie CoVehufneJp. 2g§
which affe&s the heart another way, and therefore
Eeclef.i .2 . It is called made loy ,becaufe we minde it
not. It is the loy oiioyes, and life of comfort, that is
from within, that proceeds from the inward man ;
As the foule is ftrong in health, fo itfindesmore
comfort both in externall and Super-eminent com-
fort. Graces are to the foule, as health is to the bo-
dy , the more and the greater they are, the more com-
for tihey minifter.
But yee may fay ,that the Creature can adminifter ot*8*
its owne comfort, and of it felfe.
To this I anfwer, that there is anaptneffeand A*fw* \
fitnefle in the Creature to comfort us 5 but yet it can
yeeld no comfort without God • wherefore keepe
youraffedtionsinfquare, have fo much joy and de-
light in the Creature, as the Creature requires, and
no more $ I f your affedions hold a right proportion
with their obje&s, they are aright, therefore thus
farre you may joy in the Creature, and no further. j
Firft,you may joy in it with a remifTe joy, yee may
alfo forrow with a remifTe forrow, ye may joy in it as
if ye joyed not,& forrow in it,as if you forrowed not.
Secondly, you may joy in them with a loofejoy, %
and affe&ion, as they fitloofetoyou, fo you may fit
loofetothem, I C^r.7,29.30,31. Bret hren,the time
isjhort, it remaineth therefore, that thofe which have wives
be as if they had none, that thofe that n>eepe,beas if they
wept net, that thofe that reioyce,as if they reioyced not, and
thofe that buy > as though they fojjejjfed not, and thofe that
ufe this world,as not abufmg *7,that is. Let your affe&i-
ons be Ioofe to thefe things. Take any of thefe out-
ward things,you may caft your affe&ion on them in a
H h 2 Ioofe
23 6 How to mortifie Ccrpttoufnefjel
a loofe manner ^ goe no further than this, the fafhion
of the world paflcth away, yee may be taken away
from it, and it from you, therefore affeft it no other-
wife than a tranfitory thing, and with a loofe and
tranfeunt affe&ion, willing to depart from it,when-
foever it (hall pleafe God to take it from you.
2 Thirdly, you may love thom with a dependant
affe&ion, they are things of a dependant nature,
they .have no bottome of their owne to ftand upon,
theyonely depend on God, and fo you may love
them as depending on him, eying the fountain©,
and not the Cefterne from whence they flow, take
not light from the aire, but looke to the Sunne from
whence it comes.
3 The third Deceit is a falfe reafoning. Wee finde it
Deceit* $therwi(c by experience ; We fee that a diligent hand maketh
rich ^nd bringeth comfort,wc fee that labour bring-
eth learning,and for the labour which we take to gee
it,in reeompence of it; it makes us happy.
Aefw* . To this I anfwer,that this claime doth not alwaies
hold, God breakes it many times : Riches come not
alwaies by labour, nor comfort by riches, the labour
profiteth nothing, Pfalm. 12. 71. Except the Lord
build the houtjfc, they labour in vaine that build it.
Except the Lord keepe the Citie> the Watchman watcheth
but in vaine. It is in vaine to rife up earely , to goe tc
bed late, and to eacthe bread of carefulnefle, ycfhall
not reape thefruit yee expedt, unlefle God be with
yourlabour. If Chriftbeabfent, theDifciplesmay
labour all night and catch nothing, but if he be pre,
fent with them, then their labour profpereth, then
they inclofe a multitude of fifties j So when wee la-
bour
H$w u morti/leCoVehuJhejfi* 237
hour and take paines, andthinkcto beftronginour
owne ftrength,without Gods helpe,we goe to worke
with a wrong key, which will not open, but if Gods
hand be in the bufinefTe,we doe it with great facility
and eafe,which God hath appointed we fhould doe,
You may fee this in Iofeph, God purpofcd to make
him a great man^fee with what facility he was made
thegovernourof££yi>f, nextto Pbaraok^ withouthis-
ownefeeking, and oeyond his expectation : Soit
was with Mordtcdi) fo with Dai;/^ ; God appointed
to make them great,and therefore the became great,
notwithftanding all oppofitions. On the contrary s
let man goe on in his owne ftrength,and hee fhall la-
bour without any profit at all: hence it is,that many
times we fee a concurrency of all caufcs,fo that wee
would thinke that the effeft muft needs follow, and
yet it follows not,and if it doe foUow.yet we have no
comfort in it.
Firft, becaufe God makes an infurablenefTe and
difproportion betwixt the man and the blefling, as
betweene //Mfo and his Apoftleftiip: A man may
have tables well furnifhed, riches in abundance, a
wife fit for him, and yet have no comfort in them,
becaufe God puts a fecret difproportion betwixt
him and them*
Secondly, though there be a concurrence of
things, yet God may hinder the effed, fometimes
for good, and fometimes for eVill, as Elifkas fervanjt
was readic in the nicke, when the Shun&mitt came to
begge her poffefsions and lands of the King, 2 Kings
8 .5 ,6. He was then telling the King HowElifha had
reftored her fonne to 1 ife : So Abraham when he was
Mb 3 to
Gcivit. 13.
Deceit.
238 llowtomortifie tovttoufmffi.
to offer up his fonne Jfaac^in the inftant God fent the
Ramme to be tied in the bufh : So Saul when he had
purpofed to kill David fiod called him away to fight
with the PhiliftinS) and as God hinders theeffeft for
good, fohee doth for evill.
Thirdly, God dothit fometimes,by denying fuc-
ceffe unto the caufes. The battell is not alwaiesto
the ftrong. When there are caufes ,and the effeft fol-
lowes not, it is becaufe God dothdifpofe of things
at his pleafure, and can turne them a contrary way $
health and comfort, joy and delight follow not out-
ward bleffings, except God put it into them.
4 The fourth deceit is this : Thefe things are cer-
taine and prefent,but other things are doubtfull and
Obietl uncertaine, wee know not whether wee fhallhave
them or no.
Anfw. To this I anfwer,it is not fo,future, fpirituall and
eternall things are not incertaine, but thefe things
which we enjoy here are • thofe things wee here en-
joy, and wee alfo our felves, are fubjed to changes
and alterations. Wee are as men on the Sea,having
ftormes as well as calmes : Wealth and all outward
bleffings are but tranfitory things, but faith and fpi-
rituall things are certaine,and endure for ever.Wee
have an Almighty and unchangeable God, and im-
mortalljincorruptible inheritance,which fadeth not
away,referved for us in the higheft Heavens.In tem-
poral! things j who knoweth what fhall be tomor-
row ? In them thou can ft not boaft of to morrow, but
vs for fpirituall things,they are certaine, they have
no ambiguity in them; But the maineanfwerthat
I give, is, that here wee muftufe our faith. Con-
fider
tiowtomrtifie €oyeto*fneffi. 2$$
fider the grounds on which faith relies,and then the
conclufion and confequences that arife from them ;
takeheede to them, and be not deceived; Ifyee
beleeve God to be the rewarder of all thofe that truft
in him, as you fay hee is, why reft you not on him,
why are not yee contented with him for your porti-
ons, why thinke you not him fufficient? If the
Creature be God, then follow it, but if God be
God, then follow him and be fatisfied with him;
Labour therefore for faith unfeigned, and walke
according to it.
If then it be vaine and finfoll to feekehelpeand
comfort from any creature, or from riches, and to
thinke that they can make us live more comforta-
bly; Hence then confider the fififitlwjfe oi it, and
put it into the Catalogue of your other Siunes y that
formerly you haue had fuch thoughts. Every one is
guiltie ohhisfime, more or lefle : and this is zfinne
not fmall,but of an high nature,it is Idolatry.
In the time ofignoranceyS^ta;; drew many merj to
groffe Idolatry, to worfhip ftocks andftones, but
now he drawes them to another Idolatry, lefle per-
ceptible, and yetas dangerous in Gods fight as the
other,who is a Spirit, and candifecrneand prie iuro
it« Let us therefore examine our hearts, and confi-
der how much we have tru lied the Creatures; Let
us condemneourfclves,andre£Hfie our judgements
toiudgeofthingsastheyare; Lexus not thinke our
felves happy for them ; Let us not thinke our felvcs
blefledin them* but onely in Chrift, becaufeit is
not in their power to make us ha- >py . '
If wee have fo ioyed in thde, or loved them fo,
as
2 4 o £W to moriifie CoVrtoufnefie,
as to love God lefle, it is an adulterous love and joyi
We have no better rule to judge of adulterous love,
than this, when as our love t£ the Creature, doth
kflen our love to God.
Signes. Now, left wee be deceived in our love to the
Creature, I will give you thek Signes, to know whe-
ther you r love be right to it or no.
i Firft, if your afre&ion to the Creature caufe you
to withdraw your hearts from God, ftr. 17.5. Curfcd
be the man which makethflefi) his arme^andwhofe heart de-
par teth from the Lord. It is a figne wee make flefh our
arme,when we withdraw our hearts from God, wee
make the Creatures our ayme, when they withdraw
us from God, 17**0,5. 5. Shee that ii awiddow indeed*
trujietb in God> and continued in {applications night And
dky,this is a signt that they truft inC3od,becaufe they
pray unto him. Confider what your converfation is,
whether it be in heaven or no, Phil.$. 20 Our conver-
fation is in Heaven. The ngle&ing and not minding
earthly things, in the former verfe, fheweth him not
to be of an earthly converfation, the more our hearts
are drawne from God,the more are they fet and fixed
on earthly things.
2 SecondIy,confider what earthly choice you make,
&*&*• when as rhefe things come in competition with
God, and Spirituall things, what bills of exchange
doe you make, doe you make you friends of the un-
righteous Mammon, not caring for the things of this
world, when they come in competition with a good
confeience, or doe you forfake God, andftickcto
3 them?
Signe. Thirdly,confider what your obedience is to God,
Whe-
How to moritfie CoWtouJiteJje. 241
whether his feare bee alwaies before your eyes, or
whether Riches fet you on worke or no : what mans
obedience is,fuch is his truft ; if ye obey God,then
ye truft in him,and if ye obey Riches then ye truft in
them ,and not in God.
Fourthly j confider what your affe&ions arc ^ no-
thing troubles an holy man,but//*;,the which makes 4
him feeke helpe at Gods hands, and not in thefe. Figure.
On the contrary, nothing troubles a worldly man,
but lofles and crofles, Stmt troubles him not at ail-
by this judge of your love t© Riches, whether it bee
right or no.
Thus much for the firft generall Dodlrine.
We come now to the fecond, which is this. D ~
ThAt Covetoufneffeis to be Mortified^ That Covet ouf-
vtffe is unlawfull, all know it, the things therefore %
that will be ufcfull in the handling of this point,wil
be to fhew you what Covetoufne£e is, and why it is to
be Mortified.
Now to fhew you what it is.
Covetoufnefle may bee defined to be a finnefull de-
fire of get ting, or keeping money, or wealth inor-
dinately.
Fifft,itisafinnefulldefire,becaufeitisalufhas
Iuftingafter pleafure, is called VoluptuoufnefTe •
It is alfo inordinate, the principle being ami(Te,and
like wife the objeft. The principle is amifTe, when
we over-value riches, fet a greater beauty on them
then they have, and feeing them with a wrong eye,
wee luft after them, byreafon that wee over- value
them, and thus to over-value them, is to luft afteT
them, and to thinkc that they can make us happie,is
I i Idola-
24* Hw to mortife Ccpttoufneflc".
Idolatry. Thcobjcaofit is as bad as the principle,
when as the end is either to raife us to a higher con-
dition, or to fare dclicioufly every day, or elfe to
fpendthemonfomeluft 5 aswclIastokeepethem.- ~
\ Secondly, it is of keeping or getting money 5 get-
ting it inordinately, feekingitbywrongmeanes,or
of keeping it. Fir ft in not beftowing of it on our
felvcs as wee ought, there is Tenacitie of this fort a-
mongft men, Ecclef.%.1^. Tbereis a [ore ev ill under the
Sunne. namely , Riches kept by the owners thereof to their
hurt , when as it is comely for a man to eat anddrinke> and to
enioy the good of alibis labours that hee hath taken under the
Sunne^ all the dales of bis life which Cod giveth him, for
tbisisbispertion^ndihustotejoicc in his labour, is
the gift of God, Ecclef*> 18. ip.
Secondly , thou in not giving to others,art too ftrait
handed,having goods, and feeing others to want.
3 The laft and chiefe thing in the definition is, in-
ordinateIy,that is,which is befides the rule. A thing
is faidtobe inordinate, when as it is befides the
fquare that a man doth, and in doing thus, wee doe
amifle.
Now, this affe£k>n is faid to be inordinate in
thefe foure refpe&s.
i Fir ft,when wee feeke it by meafure more than we
fhould.
i Secondly, when wee feeke it by mcanes that wee
{hould not.
3 Thirdly ,when we feeke it for wrong ends.
4 Fourthly ,when we feeke it in a wrong manner.
s For the firft,we offend in the meafure,when as we
feeke for more than God gives us • that which God
gives
How te morttfit Covetdft/iuje. s 4 j
gives every man, that is his portion here, Bcclef. 5.18.
and he that defireth,and with-holdeth more than his
portion,is he that offends in themeafure, Pro. 11. 14.
Buthow (hall I know Gods will, and what my oUeffi
portion is?
Ianfwer,by theevent:Seeinwhateftateandcon- lAnfw.
dition God hath fet youj See what eftate he hath gi-
ven you, that is your portion, and with it you muft
be content, God hath a Soveraignty our us, wee are
but his fubje&s, and muft be contented with what
he gives us,you are contented with that your fathers
or your Prince gives you, therefore you muft receive
that which God beftowes on jjou with all humility,
and thankfulnefle • If we be loundly humbled, wee
willconfeflfe our fclves worthy to be deftroyed, Eze .
3 6.3 1 .we will confefTe with lacob^Gen^i.i o.Tbat we
are unworthy the leaft of Cods mercies, that the leaft por-
tion is more than we deferve. The Prodigall being
humbled, was content with the leaft place in his fa-
thers houfe,to be as one of his houfhold fervants,and
fo wee ought to be content with that portion which
God hath given us,be it never fo fmall, becaufe it is
more than we deferve, and if we defireaod feeke for
more, this defire isfinfuH.
Secondly , as wee ought not to feeke weaIth,more 2
than is our due : So wee ought not to feeke it by un-
lawful! meanes, not by Vfury ,Gaming,Oppreffion,
Fraud,. Deceit, or any other unlawful! meanes. I
adde this of Gaming,becaufe it isunlawfull,though
it be little confidered, for it is no meanes that God
hath appointed, or fanftified togetmonyby, be-
canfe it is neither a gift nor abargainej I difpute not
Ii 2 now
2.44 8b» tomortifie Ctfpftoufneffci
now whether playing for trifles to put life into the
game be la wful, but ot gaming with an intent to get
and gaine money or wealth. This I fay is unlawfull
meanes, and luch as have gotten mony by fuch
meanes, are bound to make reftitution.
Thirdly, when th'end of our feeking after money
is wrong, then our affc#ion is Sinnefull>as if we feeke
it only for it felfe, that we may be rich, or to beftow
it on our lufts , and make it our ends, and not for ne.
ceffariesonely , and (b much as (hat (erve our turnes,
when wee feeke thus, wee feekc it in excefle ; Hee
that defires money for a journey, defiresno more
than will ferve to defraie his coftes, and expences in
his journey • So if a man defires moneyforany o-
ther end, hee defires fo much as will ferve for that
purpofe,andnomore; So in other things: Hethat
is fickc, defires fo much Phy ficke as will cure him,
and no more. So we ought to defire as much as will
ferve our necefli ties, and no more. But if wee defire
it for our ambition,pleafure, or any other by-refpe& 3
this defire is Sinne/ulland inordinate,
4 Laftly ,it is inordinate, when we feeke in a wrong
manner, which confiftcs in thefe five particu-
lars.
Firft,when we feeke it out of love unto it, and this
manner of feeking is fpirituall adultery, lames 4. 4.
7ee adulterers and adult erefjes , know ye not that the frttnd*
fop of the world u enmitie with God, and whofoever is
a friend to the world, is an enemy to God • If we be
in love with it for its owne beauty, it is SiiwfullfX. is
fpirituall adultery.
% S econdly, when as wc feeke it to truft in it,when
as
How to tnottlfk CoVetfa[neJ[c. 245"
aswethinkeweffaallbethefaferbyir, and make it
our ftrong Tower, Yet hee that trufieth in riches fhall
faffyPro.n.iZ. Andtherefore if wechavtfoodc andraf*
went) we ought therewith to be content , 1 Ttm. 6* 8. and
net to trufi in unccrtaine riches.
Thirdly, when as we be high- minded, and thinke 3
our felves to be the better men for it, when as they
make us looke bigger than we did before, as com-
monlythofe that be rich doe; Therfore 1 Tim 6.17.
Paul bids Timothy charge thofe that are rtch in this
world, that they be not high-minded. *
Fourchly,when as we feeke it to glory in it, as Da*
vid, bee would number the people to glory and truft
in them ; this is finfull,/ir hee that glorieth mnfi glory
inthehord^andnot inthem, 1 CofJ. 31.
When as we feeke it with too much hafte and ea=
gernefle, when allourdaies areforrowes, travaile
and griefe, that our hearts take no reft in the night,
Ecci 2.2$.Whenas wefeekit,notftayingGods iea^
fure, fuch a defire is inordinatc,importunate and fin-
full, 1 Tim.6.9*i o. Thcje that will be rich , that is,fuch
as make too much hafte to be rich, fall into tempta-
tion, and a fnare, and into many foolifh and hurt] nil
lufts, which draw men intoferdttion and defiruftion , and
fierce them threughwith ntavyforrowes.
But now you will fay, that riches are the blefling
of God,arid will demand of me whether we may not
defire riches as they are bleflings.
Ianfwere, tharitistrue, that they are bleflings 3
and reward of the feare of God,Pro.22 .4. By humili ♦
tyandfhefeareoftheLord, are riches and honour,
Therefore it is faid of David, that hee died full of
Ii 3 riches..
146 H<?w to martifie Covctoufnejfe .
riches. Abrahams fervants reckoned them as ble£
fings^». 24.3 5 . the Lord hath blejfedmy Ma$er great-
ly, and bee is become great, and het hath given him flo ekes
and beards, fdver and gold, men- fervants andmaid- fer-
vants, CamcHs and Ajjes. lacob counts themasblef-
fings,<7<w. 3 2 .10. And Chrift himfelfe faith, that it
is more blefled to lend than to borrow, to give than
to receive, may wee not thendefire them ? Toan-
fwerthis, wee muft know, that there is a twofold
willordefire; Firft, a remiflc will, which is rather
an inclination than a will : Secondly, there is a per-
emptory will, which is mature^ripe, and perempto-
ry; with this later will we may not defire them, but
with the former wee may, 1 Tim. 6. 8. // wee have
food and raiment, let us be therewith content ; if any man
hath a defire to be rich, yet having food and raiment^ Let
him not fodefire more riches, but that heemaybe
content with it.
Now, there is a double content^ The firft is, as
whenamanisficke (to expreffe it byafimilitude)
he mufl be content, yet hce may pray for health ,and
ufe meanes to get it with a full and perfeft will, yet
with a depending on Gods will. Sow.ee beingin
want, may defire riches and wealth with a full will,
fitting in the meane time quietly under Gods hand,
and referring and fubmitting our will to.his will.
Secondly, there is a content, wherein having fuf-
ficient for food and raimentj wee fuffer not our wills
to goe actually beyond the limits which God
hath fetus • Therefore God hathprbmifed outward
bleffing as a reward of his fervice, and propoundeth
them as fomany arguments and motives to ftirre us
up
Hm to rnortifie CoVetoufnejJe. 247
up to fcarc him, and wee may defire them as his
bleffings, with fuch a defire as this : when as we fee
bounds and limits to the fea of our defires, which
are in themfelves turbulent, and to fubmit them
wholly to Gods will. Cbrift being to die, had a
will to live, yetnota full and refolute will, but a
will fubordinate to Gods will, Fdtherjfthou mlt> let
this cup faffi from mee^etnetmym^butthy willbcdone*
This will was but an inclination,and not a will -So
wee may will riches with a remiffe will and inclina-
tion, but not with a full perfect will,that is,we may
not go about to get them with a full defire and re fo-
lution.
Buthowfarre may a man defire wealth, where obktt.
muft heefet limits to his defires, where muft they
be reftrained >
I anfwer, that hee may defire food and raiment, vfnfr.
hee may defire that which is neceflary for nature,
without which he cannot live and fubfift • As a man
may defire a fhip to pafTe over the Sea from one
Countrie to another, becaufe hee cannot paffe over
without it ^ fo a man may defire food and raiment
in the Sea of his life, becaufe without it wee can-
not finifh that courfe which God hath prefcribed
unto us. j
Now, there is a three-fold neceflity :
Firftj there is a neceflity of expedience, asifa
man hath a journey to goe, Tis true,hee may goe on
foot, yet hee may defire anhorfetoride, becaufe it
will be more expedient for him; foyou may defire
with a remiffe defire, fo much as is expedient for
your vocation and calling.
Secondly,
*4$ H(n * tf> momfie Cfoiioufntffcl
2 Secondly, there is a neceflity in rcfpe3 ofyour
condition and place, as men in higher ranke and cal-
ling neede more than men of an inferiour degree, to
mainteine their place and dignity ; fo they may de-
fire to have more than they ,fo as they defire no more
than will bee fufficient to maintaine them in that
ranke and degree wherein they are placed.
Thirdly, there is a neceflityofrefrefhment,and
3 you may defire as much as isneedfullforyoume-
ceflary refrefhmenr,as much as hofpitality requires,
fo that you doe not goe beyond it. And in thefc
three refpeds, you may defire God togiveycu as
much as fhall be expedient for you, becaufe it is no
more than nature requires.
Nowbefides this defire of things neceflary, there is
adefireoffuperfluity and excefle; this defire pro-
ceedes not from nature, but from luft, becaufe that
wee defire fuch weal th,and toraifeoureftatcs, that
wemaybeftowit on our lufts. The end of this de-
fire, is onely tofatisfieour lufts and pleafure, that
like the rich gIutton,£»/r. 1 6. Wee might bee we// clad,
and fare delkioujly every day. Many mens lives are no-
thing 6ut playing and eating, and eating and play,
ing, and are led alwaies in this circle .
To defire wealth to this or any other fuperfluous
end, is very finfull,and it muft needs be fo for thefe
reafons.
Firft, becaufe mans life ftands not in abundance
Rtafa. ofexcefle. Therefore in Luke 12.15, 14,1 5. When
as a certaine man fpake to Chrifttofpeaketohis
brother to divide the inheritance with him, He faid
unto him, xMan^ho made me a Judge era divider over
you}
^Jw to mortifie (jonjetoufntffi* 2 49
jw.and then bad the company beware of Covetouf
ne(fe^ hecdkft that a mans life confiftefh mtinihe ahtmdam €
of the things that bepojfejfetb -.• That is,thoughyou have
never fo much wealth, yet yeihail not live the longer
for it. Your life confifts not in it, no more doth your
comforr,for they wil but pleafe the fight of your eyes,
they will not make you more happy then you are;
Seekemt therefore fuperflwtie^ for your life ctnfifisnet in
abundance. Heeis but a {bole that thinkes that thefe
things will make him happy,that thefe will make him
rich,all that are not rich in God,arepoore, and if they
t hinke themfel ves happy and rich in thefe things,they
arebutfooles.
Secondly,the dcfireof/?/p^/>/>isfinfull,becaufe Reaf* *1
it proceeds from an evill root,but this defire proceeds
from an evill root and a bitter, that's, fromluft. It
comes not from Gods Spirit,which bids every man to
be contented with food and raiment •> noryet from na-
ture, which feekes not fuperfluities; therefore proceed
ding from luft,it muft needs be finfull.
Thirdly,what you may not pray for, that you may - j
not defire nor feeke after; But we may not pray for
fuperflttrtieS)Pr0.3o.$. Gtveme neither fovenienor riches:
feed me with food convenient for me,not with fuper-
fluitics,&c. And in the Lords prayer we are taught
hot to pray for fuperfluities, Give us this day our daily
bred 1 that is, as much as is neceflary for us and no
more,therefore we may not defire it. The feeking of
more then is neceflary, doth hinder us ;as a fliooe'that
is too bigge, is as unfit to travaile as well as one thac
is too little.
Fourthly it is dangerous, for itdothchoatethe
1 50 Homo moriijic Con)$uu]ntfft\
word, and drowne men in perdition ; Therefore it is
Agnrs prayer, Prov.jo.S.y. Give me neither fovetty nor
Riches, feed me with food convenient for me j lefilbe full
mod deny thee, and fay, Who is the Lord f Fulneffc and ex-
cciil is ahvayes dangerous : Full cables doecauiefur-
fos, foil cups make a ftrong braine giddy. The ft ran-
ge!} Saiots have bcene (haken with profperity and ex-
ceifc; as David^ E&ecbias, Salomon^ they iinnedby
reafoii ofexcefie in outward things 5 it is dangerous
to be rich. Therefore it is Da vfds counfell, Pf*l.62.
io. ]f riches incmfe, fet not your hearts upon them-: A
rich mm cannot enter into the Kingdome of heaven - y it is
eafier for a Cammettto goe through the eye of a needle } tbe#
for him to enter into heaven. For if a man be rich, itis
a thoufand to one but that he trufterh in his riches,and
k is impoffible that he who truftcth in his riches,fhall
enter into heaven.
, Laftly, todefire fupcrfluitymuft needs be finfulf,
becaufe that wee have an exprcfTe command to the
contrai y ; i Tim. S.lftve have food and rayment, let us
therewithbe content -,thisis the bounds which God hath
fet us, we muft not goe beyond it.
If that it were lavvfull for any man to have and to
defire abundance, then it were lawfull for Kings, yet
God hath fetlisnits to them : Difltf.17.17. Hejhallxot
multiply horfes, nor wives to himf elf e^ that his heart turnt
not away ^neither fhall he greatly multiply to himfelfe fiver
dndgold, that his heart be not lifted up above his brethren
God hath fet usdowne limits and bounds, howfarre
we fliall goe,therefore to paflebeyond them is finfull ,
But wepafle beyond them when we defire ftperflui-
ties, therefore the defire of fuperfluky is finfull
Bit.
llowto mmifit Qruetottfnefjt. 1*51
But may not a man ufe his calling to cncrcafe his q*^ #
Wealth 1
Ianfwer, that the end of mens callings, are not to A»[x*.
gather riches^ if men make this their end,it is a wrong
end; but the end of our calling is to ferve God and
men, the ground hereof is this : Every man is a mem-
ber of the Common- wealth ; every man hathfome
gftxsor other, which may not lye idle 5 every man
hath Tome Talents, and muft ufe them to his mafters
advantage, and how can that be, except ye doe good
to men: Every oneisafervanttoChrift, and muft
doe Gods workej no man is free, every one is Chrifts
fervant, and muft be diligent to ferve Chnft, andta
doe good to men. Hee that hath an office, muft bee
diligent and attend it ; every man muft attend his
calling,and be diligentin it.
If riches come in by your callings, that is the wa-
ges, not the end of our callings ; for that lookes onely
to God, wemuftnotmakegainetheendofour cal-
lings : There are many that make gaine their godli-
nefle,and theend of their callings ; Some preach only
for gaine, others ufe other callings onely for gaine^
but if any man will make gaine the end of bis calling,
though hee may conceale and hide his end from men,
yet lethimbeefure that hee ihall anfwer God the
(earcherof the heart for it. On the other fide, if a
man by diligence in his calling have riches following
him, hee may takethem as a blefling of God beftow^
ed on him, and as a reward for his calling. Tbtdili-
gent band tntketh rich. God will fo rcwardif, not that
wee muft eye riches, and make them our end. God
makes a maarich^and man makes lumfelferkh. God
Kk 2 makes
2 jz How to mortifit Conjtuujnefji .
makes us rich by being diligent in our callings, and
ufing them to his glory and mans good > he doth ca(£
riches on us : man makes himfclfe rich when he i hakes
riches rheend of hiscilling,anddoth not expeft them
as a reward that comes from God. I cxpreffe it by %*>
cob ; Luob, he ferved Laban faithfully, and God blef-
fed him, fo that he did grow rich, he went not out of
his compaflc and fpherc, he tookethe wages that was
given, and becaufe that Gods end was to make him
rich, God enriched him by his wages, as a reward of
hisftrvice. The more diligent a man is in hiscal-
Iing,the more fineere and uprig.ht,the more dothGod
bleffehim^andincreafehis riches: God makes men
richjwhen hegives them riches without forrowes and
troubles,when as they come in with enfe,and without
expectation and difquiet. Man makes] himfelfe rich
when as there is great trouble in getting, keeping,and
enjoying them, when as hee ufeth his calling to get
riches,orwhen as he ufeth unlawfiill meanes. The me-
thod God ufeth to enrich men is this; He firft bids
them Seekethe kingdome of God, and the rightemfnefft
thereof y And then Jl the fe things fhall be admim fired unt$-
them as wages : Wee muft looke to our dutie, and let
God alone to provide,and pay us our wages,
He that takes a fervan t,bids him onely looke to his
duty, and let him aloneto provide him meat, drinke,
and wages : we arefervants, God is our Matter, let us
. looketo our duty,and leave the wages to him.
^y* But whether may not a man take care to get wealth,.
is not a man to care for his cftace,to increafe ir, and to
fettle it ^
&4^S*r>. I anfwer, he may lawfully take care of it, obferving
the
Hcfo to mwtifie Convetdujnejje** 2 5 j
the right Rules in doing it, which are thefe :
Firft,he muft not goe out of his compafTc,but walke Rfi j f ^
within his owne pale,hemuft not ftep out of his owne
calling into other mens, and in his owne calling hee
rauft not trouble himfelfe with fo much bufineffe, as
that he cannot attend, or that may hinder him in his
private fervice unto God : if he doe fill himfelfe with
toe much bufineffe in his owne calling, or ftep into
others callings, this is finfull and inordinate : If a man
inhis owne calling fill himfelfe with fo muchbufi-
nefle,thathe cannot attend the things of falvation,
that he is fo much tired- with them, that he hath no
fcif ure, or fpare time to fearch his owne heart, and to
doe the particular duties neceflary to falvation, hee
then failes in this, and finnes in his calling.
Secondly, hisendmuft not be amide, he mu(tnot&*&2«
aymcat riches 5 A&rabamwas poore,and fo was Jacobs
yet God made them rich and mighty, they were di-
ligent in their callings, and God brought in wealth 5
God calls not a man to truft in himfelfe, to make
riches his ayme and end, to feekeexcefle, fuperfluity,
and abundance, to live delicioufly,to fatisfie our lufts
and pleafures, our ayme muft be Gods g lory, and the
publike good, and then God will caft riches upon us
as our wages.
Thirdly, let it be a right care, and not an inordinate^*/* 3}
care, there is an inordinate care which checks the
Word, you may know whether your care be fuch an
immoderate care or no by thefe three fignes :
Firft, if you be troubled in the bufineffe you goe a-
bout,confifting either in defire,feare, or griefe, when
as we either defire fuch a blcffing exceedingly,or feare
Kkj that
2~J 4 Ho& to mortific Co<vttou[neJJe.
that we fhall not have if, or grieve much for the loflc
of it.
Stye 2, Secondly ,when we feare we (hall not bring our en-
terprileto paflc,or attaine to that which we defire.
Thirdly, when we are troubled at it if it be not ac -
%»#j. complifhed, and grieve when we forefee any thing
that may prevent it^ care being aright, fets head and
hand on worke $ but when the afie&ions are juft and
right, there is no tumult or turbulency in them.
^ When is a man covetous?
^jSfrflr. I anfwcr,that then a man is a covetQus man, when
as he hath defires arifing in him, which arc contrary
to the former rules, and he refifts them nor, or el/e
refifts them foweakely and feebly, that hee gets no
ground of them ; he ices no reafon why he fhould re*
fift them,and therefore gives way unto them. A man
is not a covetous man, nor an ambitious man which
hath covetous and ambitious thoughts > for thdfe the
holieft.mcn have ; but he that hath fuch thoughts,and
ftrives not at all againf i them, or elfc ftrives but weak-
ly, he is a covetous and ambitious man. A godly man
may have thefe thoughts and defires, but hee ftrives
ftrongly againftthem, gets ground of them, and
gives them a deaths wound ; but the covetous man he
yeelds unto them j the godly man he gets the vidoiy
overthem.
Now this covetoufnefle is evillinit felfe • for
firftofall, it is Idolatry and fpirituall Adultery, and
then it is an cvill and bitter root , having many
ftalkes on it 5 he that doth doe any thing to hold cor-
refpondency with it^ heethat doth belong Hnto it, to
.him it is the root of all evill,/*fc 16. It keepes men
from
ffo* to mmifis CorvetQufnejJe] 2 55
fromfalvation, it choaks the good feeds fowen m
m?ns hearts. Secondly, it mull bee mortified, for
the vanity of theobje&is not worth the feeking^ther-
foreinZf/^16. 9. it is fet downe in a comparifon
with the true treafarc, and expreffcd in thefefoure
circumftances :
Firft, it is called the Mammon ofunrighteoufnejfe and Circnm.xl
wicked riches ; becaufeit makes men wicked, oppofed
to fpirituall blcflmgs which are the beft. **.
Secondly, kisleaft, becaufeit doth leaft good, ^ trcnm%
it preferves us not fromevill, it doth the Soule no
good.
Thirdly, it is but falfeTreafure,it hath but the fha- Circum,f
dow of the true 5 it fliincs as if it were true,but yet it is
but falfe and counterfeit.
Laftly,it is not our owne, it is another mans 5 riches
are thegoods of others, no tour owne ^Luk. 16, 12. Cmnm^.-
and 10.41,42.
There are fiiure attributes given to riches : Firft, f
they are many things, and require much labour 5
Martha was troubled about many things.
Senondly, they are unneceflary 5 One thing isnecef- $
far y. Thirdly,7% will be taken from u*. Fourthly, they 3
are not the beft, and therefore our defire after them 4
Ihould be mortified.
From henceebee yee exhorted to mortifie this Vfil
earthly member Co vetoufnefle, which is Idolatry ;a
finne unto which all men are fubjed: : Young men
though they want experience of riches, are notwith-
ftanding fubjeca to this vice 5 but old men aremoft
fubje&untoit, though they have leaft caufe and rea-
fon font. Profefiburs of Religion are fubjeft to it ^
many
2$ 6 Hw to morttfie Co<vetoufne/p.
many times irgrowcs up with the Corne, and chokes
it, therefore ufc effeftuall meanes to root it out of
your hearts.
ifltoana i . Fir/t of all, pray to God not to cnclin c your hearts
to Covetoufnefle s itisimpofltblcforman, butcafie
for God to doe it.
t M a 2 Secondly, be humbled for Sinne ; we are fo cove-
* e * tous and defirous for money, becaufe wee werenever
humbled forfinnefo much as we fhonld be, and this
is the reafbn why many would rather Iztcbrifi goe
then their wealth and riches.
LManes 3^ Thirdly, ufe them to better purpofe than heretofore
ye have done, make friends with them, and find fome
better things to fetyour hearts upon.Exceptyou have
a better Treafure, you will not vilifieand depart with
thefe : Labour therefore for true Godlineflc with an*
tevt, which is gnat gtints, 1 Tim.6.6. which healcs this
malady,and takes away the fallc pretences of gach©-
iing,having,and affetfing great riches.
FI^CIS,
LIVELESLIFE:
0%
Mans Spirituall death in Sinne;
Wherein # both learnedly and profitably bandied thefe fonrt
r The Spirituall Death in Sinne.
~ rf . STheDo&rine of Humiliation.
£^'*"<Mcrcy to be found in Chrift.
£ Continuance in finne, dangerous.
Being the fttbftanceof feverallSermonsupoft
Ephes. 2.1,2,3.
And you hath be quickned,who were dead in tre/pajfes and fins, &c\
Wbereunto is annexed a profitable Sermon at
Lincolnes Inne, On
Gin. XXII. 50V.
Delivered by that late faithful Preacher,
and worthy Inftrttment of Gods glory,
lOHNTRESTQN,
Br.in Divinity ,Chap!airie inordinary to bis Maiefty,Maftet
of imanuel Collcdge in fanbridge, and fometimes Preacher
- of Lincofos-lme
JB^<— — « ■ i - .i ■ i , ' ' " I
Rom. 7.9. _
Tor Iwm alive without the Law once, but when the Comman*
dement came, Jinne revived, and I dyed.
SSKfiaariRS3gMJ13 »Mi #^ jtf r war ♦w#w i
LONDONi
Printed by /. Beat*, for Andrew Creole 3 at the Blackc Biiri?
\n?Mh Charcl^ard, \*$%,
4
The Summe of the chicfe Points
contained in this Trearife.
DOCTRINE I.
Hat all men by nature art deadintre-
Jpajfes andjinnes. pages
The Do6frine proved
Firjl^by reafon.
Secondly by Scripture. ibid.
Five things to bee observed for the
\ under Handing of the Doffrine.
2. What this death is. p. 3
Two things alike in the naturaM and Jpiritualt death.
1 Privationof life.
2 Something left: ofthebodie, acarkafe 5 of the
foule^a corrupted qttalitie. p. 4
Deadworkcs wbyfo sailed.
The feat of this death.
II. The kindes of this death : three kindes. p. 5
1: The death of guilt.
2. The death of grace.
3. The death of joy. ,
mrv terribletbeUking way of Gods preface ts. ?.$
The Contents.
III. The fignes of this death aref our e,
1 Privation of Reafon.
A difference betweene carnall and Jpirituall know-
ledge, p. 8
2 Privation offenfe* p. 9
3 Want of motion.
4 Want of beauty and vigour.
How wicked men may have mora&vertues. p. 10
IF. The degrees of this death. p. 1 1
OBJECT.
if all dead) then preaching in vaim. p. u
A NSW. 1.
There is the life of Reafon in him, whereby 4 vtan may ,
1. See himfelfe dead.
2. Bring himfelfe to the fneanes of life. p« 1,3
A NSW. a.
7#£ Word may tut life into him.
ANSW.J.
'^ difference betweene thefpiritualland corf or all death 5
rto againftthe wiU y that voluntary \
The Vfes of the pint.
1. Nottodeferre repentance.
How the Dive// deceives men inperfwading them
to put off their repentance. p. 14
Savingrepentance what it is.
An example ^Francis Spira. p. 1 6
2. Howtoefieeme civil/men.
1. Notto over-va/uethem, P* J 7
2. Not make them our companions.
3. 7V )ftw 0/ fo thmkefulneffefor btifig quickened.
p. 18
4*/»g
Thfc Contents:
4. Hm toefteemethe meanes of Grace.
5. To examine our felves whether wee have this life in
us or no. p. 20
Howthe Divell deceives civil! men. p. 2 1
Tto )%0tf 0/ quiikening :
1, Afenfible confederation of our eft ate hy Nature.
p. **
2. An univer fall change.
An application to examine our felves before wee m
ceive the Sacrament. p. 2 3
Two kindes of Spiritually dead men :
Firjt, Starke dead. Signes thereof:
I. Peftive. p, 24
i. Acarcleffenegleti ofgoodnejfe*
2 • A lying fill m any Ittfi. p. 2 %
A Uvinglufl what it is.
3 . An Antipathy to Godandgoodnejfe* p. 2 5
//. Privative.
1. Privdtionofjpeech* p. 27
2. Privation of heat. p« 28
^ difference betweenethetoldneffe of a godly man
and a wicked.
3. Stijfenejfc.
4. Privation of fenfe.
j. Nojywpatbizingw the miferies of others, p. 30
2>0 things majunove us to confidertbe miferies
oftbeCburw. p. 31
1 The greatnejfe ef the judgement on them. p.32
2 Our ability to belpe them*
For the Church wemufi
1, Pray for iu
Az Our
The Contents^
f Fervent.
Aspiritualh
Our prayers muftbee< of faith
I With constancy:
I Ofrighteoufnejfe.
tfVith humility, p. 33
2. Be more zealous, p. 34
3. Stirre up others.
4. Terforme duties indite time. V»35
5. Performeduties with continuance. ?• 3&
1 he Divels cunning to deferre men fom doing
good duties. P« 37
Secondly > Seemingly living men :
Signes thereof are,
1. They doe not grow. p. 40
2. Trey are moved by an outward principle.
3* Theyfeeme living but w fome flac^ dnd compa-
nies, p. 41;
4. They jpeakefiom tbeteeth, not from the heart.
p. 42
Junius converted by a Country mans hearty peaking.
ibid.
Tm meanes to get life :
1 To labour to fee thu death.
2 To goe to Cbrtfifor lift. p 43
. ...■-. ■■ I. ■- » 1
DOCTRINE II.
THai whofoever would bee tranjlated from death to
life, muffrji apprehend him felfi to tec a child of
mAthi p. 44
J ~ : Three
The Contents;
Three thing, keep tufrom Chrift :
1. Fnbeleefe. ► P*45
2. Neglect of him. p. 46
3. Vnwillingneffe to part with other things for
him.
Three things to bee fet againli thefe y to bring us to
Chriji :
1. J?aithtobeleeveheisGod.
2. A fleight Humiliation to bring m in love with
Ckrifi.
3. Sound Humiliations bee willing to part with all
forChnfl.
The neceftty of a deepe humiliation.
Without a found humiliation,
1. We will mt come to Chrift. p 47
2* We wiU not flay with him.
Humiliation compared to the foure grounds
Matth. 13.
3. WeewiH not doe or fuffer any thing for html
p. 48
Foure reafons confirming the Doftrine. p. 49
The Doctrine of Humiltationmuffi goe before Sancttfi-
cation. p* 50
USE.
Not to content our felues with Morality and Civility 5
for except we have more than nature in hs 7 wee can-
not befaved. ibicL,
QUEST. I-
Wherein true Humiliation confifts f
ANSW.
Inthree things : /
^1 h$
The Contents}
1 . In feeing our lives abound 'with attuallfimes*
2. in confidering there is nothing good in us.
3. In fmiting oar hearts with an apprehcnfon of
Gods cur fe.
QJJEST. II.
Whatkinde of forrow ts required to true Humiliation?
ANSW.
A forrow convincing the judgement, and moving the
affeffiaw.
QJUEST. III.
Hm Jhall wee kmw whether this fir row be true or m ?
P'54
ANSW.
True Humiliation differs from other forrow :
1. In thrift.
2. in the continuance.
3 . By thefgnes of brokcmtffe of heart.
Contrition of hearty p« 5 J
1. Heales our fmnes.
2. CauftthfovetoChrifi.
Signes of our love to Chrijl, are, p. 5 6
i. obedience.
2. Affettion towards him.
3. The high frizing of Sprit uaR things. p. 57
4. Contentedneffe with the meanejl condition.
5. Feare of offending God. p. J?
Tenderneffe of Confcience wherein it conftBs.
6. The finding of fweetneffe in the Word of God.
7. Meekneffeofftirit.
Hnmi-
TheContents?
Humiliation changeth our nature. p*6o
QUEST. IV.
Whether this Humiliation be in all men *
ANSW.
Jtmnft be in alitor elfe they rvi/lfaH away. p.6i
J he difference of humiliation inonewell educated and a
gro/fefmen
QUEST. V.
What is the leaji degree of Humiliation ? p. 6%
ANSW.
To count fmne tk greatett cvill, Chrifi the greatefl
good.
A mans converfon confifts in
1. Being foundly humbled.
2. Stedffly laying hold of Chrifi.
j. Newhejfe of life.
QUEST. VI.
How fkallwe come to be thus humbled?
ANSW.
The Law the onely meanes to Humiliation. p. 5 3
Thejpirit of bondage what \ and why required to humili-
ation, p. 6 a*
How Afflictions and the Law concurreto humiliation.
Five meanes to humiliation. p* 6%
i. Toconfideroureftatet.
2 . Tofujfer forrow to abide on us* p. 66
3. To fee finneinits effects. P'^7
4. To make the fe evils prefent by faith.
Two things ought to beprefent before us .•
1. All fimespafi.
&• Things future* p* 68
r 5- To
The Contents^
y # 7 o take held of jhifts. p.^g
Eight Shifts whereby men thinke to keepe ojf judgements.
1. Civility.
2. For mall performance of holy duties p. 69
3. Badneffe of Nature.
Two Cautions thereto.
4. Cods mercy.
5. T be makingconfeierke of many things, p. 70
6. The delay of the execution of judgement.
7. Afalfe opinion of our efiates. p. yi
Three Cautions thereto.
8. -<*# opinionthat fomejhould bee holy, and not
at.
ttSE.
Toperftvade us to humble our [elves.
DOCTRINE III.
WHofoever will come to Chrift, may come and
jinde mercy. P- 75
Explication of the Doffrine.
The grounds of the Doiirine are thefe two : p. 74
1. Otherwife no ground of faith.
2 . Faith is about things that are.
USE-
To exhort every one that is humbled^ and fees what need
hee hath of Chrifi, to come to him to bee quickened.
p.75
Every one would take Chriji as a Saviour, but not as a
Lord. p. 76
Ckrifl gives whmbemickenetb 7 a threefold life. p. 77
DOCTRINE
The Contents;
DOCTRINE IV.
WHofoeverwalkethin any cottrfe offi% is a dead
man^ andthe child of wrath* p. 8 ©
Jhe Doctrine proved by Serif tun*
,By Keafon. p. %i
REASON I.
He that walketh in fwne, is overcome ofjtwe*
REAS. II.
In him ftnne hath the chief cfi command \ and God no
place. p. 8z
. OBJECT.
An Hypocrite keepts .his fm inland fuffer sit not tobreah
out, and therefore it is not predominant '.
A NSW. ,
it is nomatterfor that ^ for Chd jndgeth According to the
inward heart. >
REAS. In.
He U an Hypocrite. p. 83
God hath reject to fmall things with Jincerity, more
than many great things with bypocrifie*
REAS. IV.
Heeis ready to runne into other fmms upon occafon*
p. 84
QJJEST.
What this walking is. p. 8 5
* ANSW,
The Contents;
ANSW.
Right miking is knowne,
1. Bythecboyceoftheway.
2. By the progrejfe therein.
3 By the comfAmm and guides, p. %(,
4. Bytbeprovifiottwewake.
USE
/. For tryaU^ to fee whether we walkein the right way
or no. p. 87
Two Rules to try whether we walie aright.
1. To fee whether H he aknownefmne.
2. Tofee if thy fwne be continued in. p. 88
QUEST. L
Whenisfinneahmnefinne f p. 89
ANSW.
Svery mans conscience will tell him whatisaknowne
fame.
OBJECT.
A godly man may have afcrufle ofcwfcicnce* p.po
ANSW.
Three maine differences betweenethe occafion of agui/ty
confcience^ andthefcrup/es of the godly.
J. In the continuing it ; the wicked after knowledge lye
tnfinne^ but the godly for fake k.
II. In the fubjecl matter 5 hard doubts be in the godly ^
againjl wb/chthey gather foundesiretfons ; andeafte
matter to the wicked will corrupt their cmfciences.
p.pi
The Cofttent£
II L in the reft of their anions ; a good Confidence
may be troubled about one things andyet the reft oft he
atttons good - y but an cmU Confidence grmes worfie
andmrfe in other things. \
QUEST, II.
A Car mil 'man doth many good things^ and dlowesmt
himftlfein any finne y and what doth a godly man doe
more? p-ps
ANSW.
A godly man and a wicked may be fiaidbothto agree and
differ:
i. They agree in the way, and differ in the end T of their
journey.
2. They agree and differ in the difiaff roving of evill.
Difiapf roving of evill mo- fold : arifing
•from a\ Prtnc ^ ™ ^fttre y Confidence.
J c True Principle ofi regeneration.
Three jignes to diftingttijh betweene a naturall dtjlikc ofe~
viHy and a regenerate.
1. AdelightfiulUbftainmgfromfiirme.
2. Achmgeandrifitigtfthefoart both agairtft old
fimnesy and the doers of them. P • 9 4-
3. Achangeofthewfokmafr.
QUEST. III.
Godly men often relapfe as well as the wicked j therefore
%>w fhafl I diftinguifh betweene thefe ?
ANSW.
Three jignts of diftinclion betrveene a godly mans relap*
a z fiing
■:■'■■-<
The Contents.
firtgandtying infinne. p . 9 $
1. He bxtb no purpose to finne.
2. Hefiwourethnotbisfinne. p. 96
3 . Ht 'falls not into the fame finne^
i. So often as before.
2. After the fame manner., p Q n
QUEST.IV.
Who is it that finneth not r
ANSW.
Alhnenfinne - y but there is a double differ encebetweent
the finnes of the godly and the wicked. ■
1 . In the wicked fomefinne is ever predominant,
2 . The wicked commit fin as a proper worke. p. 9 8
QUEST. V.
Haw [hall we diftingmfc betweene thepurpofes oftbe god-
ly anclthe wicked?
ANSW/
Thepurpofesofthe wicked areweake and fruitleffe^ but -
of the godly Jlrong andejfefiluall. P-99
USE 2.
To comfort allthofe that doe not continue infmne.
Toure comforts in aperfett heart ;
1. Cdntentedrnffeto for fake lufl.
2. . Ability to prayer.
3. Ability to bear eaffiiStims.
4. SonndpetoeandUfiing.
Thf
The Summe and Contents of
theSERMON.
OBSERV.
Hatfpeciallpajfagesof Gods providence
fhouldnotbe forgotten. p. 2
* Two things obfernjable in theText.
rcL&J 1 . That the Lord will be leene.
2. That he will be feenc'm the Mount.
USE.
¥Qhelpea?ain(ldifcottra?ernents. p. 3
bcTCT/i.
It is Gods ufmll manner to bring his cbddren to extremi-
ties.
The Dottrine proved by Reafmt,
REAS. 1.
To make it an affliftion.
REAS. 2.
Becaufethe Lord might be fought unto.
REAS. 3.
Becaufe God may be knrwnt to be the helper •
REAS. 4*
Betmfc we mightmehe it as a new gift,
*$j
P- 4
P;;S
p. 6
REAS,
The Contents^
REAS. y.
BecanfcMmay knm the Lord by experience.
God is never Jo well knmne as by experience. p. q
Cod manifefieth himfelfe ever upon feme great change,
REAS. 6.
Becanfe the Lord 'might prove and try w. p. 8
USE.
Not to bee difcouragtd what ever our cafe bee.
p. 9
Comfortable Examples of Job, Nebuchadnezzar,^
Jewes in Mordecaycs time 9 against difcourage-
ments. p. ir
DOCT. II.
In the time of Extremities tke Lordmllbee feene, and
not before. p. 15
And that for thefecattfcs :
REAS. i.
To exercife the graces tfGcdby.
REAS. 2.
To give time of Repemmct. p. x 5
REAS. ? .
To let us know the vanity of the Creature, p. 1 6
Though Goddeferre till extremity^ yet then bewUfHnly
come.
USE
To teach us not to make too much baft fir deliverance.
p. 17
Exam-
The Contents?
Examples of the Lords comming in extremities . p. ig
DOCT. 3.
Godly mens extremities are but trials fent for their
good^ and not fuwjhments fent for their hurt and
mine. p. 21
Tryals therefore fhould be catife of rcjoycing, rather than
forromng.
We ought to rejoyce in tryals, becaufe the gMter the try-
all is y the more mil be the good. p. 2 x
The good that comes of tryals^ts, p.23
1. Thincreafe of grace.
2. The tncreafe of reward.
A N
EXCELLE NT
TREATISE OF THE
SPIRITVALL DEATH
IN SINNE,
EpHES. 2. 1,2,3.
And you hath be quickne'd, who were deadwtrefpajfes
and finnes.
Wherein intimespaH ye walked according to thecourfeof
this world \ according to the Prince of the power of the
ayre, the Jfiirit that mwworkcth in the children of
disobedience.
Among whom alfo wee all had our corner fati on in times
paftjn the tufts of our flejb^ fulfilling the defires of
theflejh^ andoftbemindtjtndwere by naturethe chil-
drenof wratb y euen as others.
Hefcopeof the Apoftle in the
former part of this Chapter, is, thK^ptcr*
to ftirre vpihcEpbeJians to a high
eftimationof their redemption
by Chrift ; and. that hee might
the better doe this, heefheweth
them their eftatc without Chrift s That they were
B children
% The SpiritntU death in (inne.
children of wrath ^nd dead Unfinnet andtrejpajjes : and
that they were dead in (line, hec proueth, Becaufe
they "walked .nfinne : That they walked in finnc,hc
proveth, Becauie they had amongft themfome
Thrcefelfe falfe guides, which here hee reckons up, andde*
SfJJKJ clares tlicm to be thcic three :
Firft, thevVorld • (Thsj walked according to the
courfe of the world.)
Secondly, the Devill ; ( According u the prince of
the power of the aire.)
Thirdly, the lufts of the flefli } (Among whom
alfowe tdlkvlour corner fation^ in times pajlfn tht
luffs of our flejh^&c.)
The firft point that we will obferve as naturally
arifir*g oat of the words, is this,
Vpcu. <f/ Jit a n mm ^ mPm arc d U( i i n trefpaffes and
fmm.
This point is to be considered of ail men, both
thole which are alive, and quickened out of this
Lechargiey andthofe which are yet dead in their
trefpaflcsandfinnes. Thac wee are thus dead in
TheDoftrfhe" finne 5 it plainly appeares by this reafon - y All man-
b r °R C -[^ ft kinds were reprefented in our firft parent Adam,
otl ' ofwhofe fall this death of finne, and of nature, was
made a part of thepumilimeni: ; now he being the
root of. us all, and that being dead, all thebrafl-
decondly, by dies muft needs b^deadalfo. It is alfo plaine by
Scripture*, places of Scripture : as, loh 5 .2,5. The dead '[h. til heart
the voke of tht Sonne of God f and they that hare Jh all
Uve: ifoagainc, Ephef.5 14. Awake thou, that flee-
fesL and (I and vp from thz dead^md Christ jhall give
The Spirit uall death in finned % '
thet light. Alio in the Gofpell, our Saviour Chrift
faith, Let the dead got burit the dead : that is, lee
iuch as are dead in trefpafies and finnes, goe burie
thofethat are dead through finne. By all which
places it plainly appears, that all men by nature are
deadinfinne. This men coRiider not: If ou would
thinke i: a gafhly fight to fee Churches P ffreets,and
houfesfortolyefullof dead corpes : but for to
fee places full of men fpiritually dead, which is
farretheworfe, isamoregaflilyfight 5 and yet
whoamongftusistherc, almoft, that doth confi-
dent? ^
In this death in trefpaffes and finnes, for our ful-
ler underftanding of it, I will fhew you thcie five
things: * .
1. What this death is.
2. The kinds of this death.
3. "the figncs of this death.
4. The degrees of this death,
\. Theufttobemadeofit. k What tin*
FtvR,What this death is. dcathis.
To know this, we mull underftand that as a cor- Two thi a
porall death, fo a fpirituall death hath two things natural! and a
In Itr lpintual death
Firft, As in the natural! death there is a priva-
tion of life when the fouleis (eperated from the
bodie 5 fo in the fpirituall death there is a privation
of the life of the foule ; namely, the exitin&ion of
originall righteoufneffe ; byreafon of which, a
man can neither fct hand nor foot forward in the
waiesof goodnelfc 5 as Paul confeffeth of him-
B 2 felfe:
4; Tbe^SpirituaU death in finned
felfe: for as the fepcrationof the foule makes the
body to dye ; Co the cxtin&ion of original! righte-
oufneffe makes the foule to dye.
Secondly, As in the death of the bodie there is a
ftinking carkaffc left, when the foule is departed
thence ; fo in the death of the foule there is a pofi-
we corrupted qualitie Iefr,cal[ed the flefh,where-
by a man is prone to doe all evill : And therefore
Dead workes they are called dead workes : Therefore leaving the
why io called. p r jff C jp/ es oft he doffrine ofCbrift, let mgoe on unto per-
fection y not laying aga/ne the foundation of repentance
frowdead worlds >&c . Heh.6. i. And foagaine in the
9. chapter of the fame Epiftle,and 1 5.verfe; where
it is faid, How much morejhali the blood of Chnji^ who
through thcetemalljpirit offered himfe If e without fpot to
God \ purge your conscience from dead r workes ', to. ferve
ek living God. Nowitfcemes a contradiction that
they fhouldbe workes,and yet dead ; but yet it is
fo, becaufe be/ides the privation of good, there
is a pofitive evill, and (lining qualitie , which
is aftive, and bringeth forth theft evill anddead
Workes.
Thcfeatof Nowfor the chieft/eat of this death: It is
**i«4^f* chiefly fated in the minde and underftanditig ,
and not in the will. The Undcrihnding is fri-
mum vivens y . ejr moriens primum f the firfi living,
and firft dead : for although the will bee corrup-
ted, yet whatsoever is in it, is carried Through
the utiderftanding. And this death of the under-
fianding is fiich a darkeReflp of judgemenr, as
thereby, a man efteemes not, but di/Iikes the
wayes
T<
'he Spiritual! death infnnex 7 '
wayesof God and goodfteffe, and approves the
wayes of firme and wickednetfe. And in this fa-
cultieof man,theunderftanding, is this death of
finne chiefly feated; therefore it it is faid,/^. 1 .4,5''
In him was light , and that light was the life of men . So
alfo 5 £/A?/5.i4. the place before mentioned, A-
mke thou that flee fell ^ andfiandvp from the deadend
Chrisl fyall give thee Itght : where heefayes, acfc E P hcf *H£
life, but light ; for if there be light, life will cer-
tainly follow : So againe, Acts 26. 1 8. To opentheir
eyes, thai "they may turne from darkmffeto Itght. One
would thinke, that in thefe places it fhould bee
life, and not light ; but it is fo put to (hew that
the chiefeft feat of this death is in the under-
(landing. Therefore alfb is it laid, Be renewed
in the ffirit of your mindes, Rom. 12.2. And to the
fame purpofe alfo faith lames ^ lam. 1 . 1 8. The word
of Truth begat you : now Truth hath a reference to
the under/landing. And thus briefly have I gi-
ven you atafte what this death is, and the place
wherein it is feated.
2. Now it followes that we fpeake of the kinds *.The kinds
of this death : which for the better handling, and of ■*"* dcath>
benefit of your memories? I will range into thefe
three forts :
1 The death of guilt, by which we are bound 0-
over to eternal damnation : and fo in the fame
manner ufually wee fay, a man condemned is
a dead man.
2 The death which is oppofed to the life of grace
which is the leperation of grace from our foule.
E3 3 The.
IS The Spiritual/ death in Rnne.
3. The death which is oppofed to the lif of joy
and comfort, which is a thoufand times more
terrible than all deaths, if it were truly, and
as it is indeed apprehended.
Which latter death, that you may the better
conceive of, I will open it a little toyoiu
God joynes with every mans foule, and gives
to the moft wicked man fome feeming life of grace,
and fome colourable life of comfort /for elfe they
would indure an hell here upon earth.
For the firft ; although the wicked have no true
grace, yet they have a fhadow of it , as is inanifeft in
their morall venues. So for the iecond , for com-
fort, they have fome, although ao true comfort:
for God is the author of comfort, as the Si nnc is
of light 3 which all, both good and bad ,doe more
or leffe participate of, or elfe they could not fub-
fift: Asmayappeare by the contrary; for, when
How turibie ke doth but once with-draw his comfort from us,
tr^God itistheterri W eft f hing in the world: An example
pref^ncc h. S of this we may fee in Chrift ; when this comfort
was with-drawne from him but infenfc and fee-
ling onely, it made him cry out, My God, my God^
why bajl tb$u ftrfaken tne? Mattk. 27. 46. Where
Gods prefence is taken away, there is nothing but
horror and trembling : and I have knownc uich,
that in his abfence, when his prefence hath beene
taken away, have had their foulcs fopreffedwith
horror, that they have faid, That if at a thoufand
yeeres end they might en joy the comfortable pre-
fence of God, they would thinke theinfelves the
hap-
Ths Spkitmll death infnne . 7
happieft men in the world. -The abfenceof this,
made Luther to fay, That if all the creatures in hea-
ven and hell ftiould fet to torment him, they could
notdoeitfo much as the with-drawing of Gods
comfort did.
Alas, poore creatures, now in this world God h
not leperated from you, you feele not the torment
of this death, but now you enjoy the crepufcnlHm y
and day-light of this comfort ; and therefore al-
though it bee now (lightly efteemed, and little re-
garded, yet when that day fhall come that the Lord
fhall totally feperate them from his prefence, they
fliall by lamentable experience learne how terrible
a thing it is. Thus mach for the fecond point, the
kinds of this death.
3 . For the fignes of this death, jvrhe fignes
The fignes of it may be taken from them of the °f this.dath.
bodily death •> the fignes of that are thefefoure: .
1. The underftonding faikth. ; lZ^
2. There is want of fenfe.
3. Want of motion.
4. There is a deadnefle in the face.
Thefe foure things you lhall finde in a fpirituall
death: Firft, As thofe that are corporally dead, x.^riratfoa..
wantreafonandunderftanding, fodoe thofe that rc * orv
are fpintually dead;' they cannot understand the
things of God, no more then men can judge of
colours in the darke.
I but fomc man will objed and fay, The carnall Q^ e ^
manknowes many things, he hath a generall noji-
onof the God-head, and cantalke of the creation
of
8 Ths Spiritual death infmn*.
ofman,andhisredemp:ionby Chriftj he can dijf-
coMrfe of faith, rc*pcutaace 3 &c.
A* r *. There is a great difference betwecne knowing
Aam'.icacc Spirituall things, and knowing them afcer a right
knatv^gVi- n ^nncr \ acarnall man knoweththem,butnotin a
luuaii rhin 3 s, right manner, not in a fpirituall manner. And hence
and knowing i 5 thatof the Apoftle, Tit. 1.16. They profejfe that
nfehtmanner. they kftow God, but tnrvorkes they deny him, being abo-
mt nab le^mddif obedient^ andunto every goodivorke re-
probate • The word which there is tranflated repn-
b.ne^ is *c#w 5 fignify ing, unable to judge. Indeed in
the generall they may underhand and like the
thiags thatare of God, but come to particular cir-
cumf tances, that croffeth them i they, as a Divine
fayes of them, love veritatem Incentent, non redargu-
entem • they wholly diflike particulars, becaufe
they bring them to hie et nunc, 10 particulars. In the
abftracft they loue holinefle, but not as it is applied
to particulars, as it convinces them of their parti-
cular finnes. Hence it is that godly men are moft
hated of them that come ncereft totheminfh-w,
becaufe they bring light home to them, and difco-
ver their acermmproximorum odia^ their invvardand
bofome hatred or their neighbours : Itisasmuch
as if one fhould bring a Torch to one that is a do-
ing fome unlawful! thing, fome deed of darknefle,
he would willi him further off: their lives /hine as
i igh ts, aad therefore giving good examples by a
fhining and godly converfation, whic/i is contrary
to the life of the ungodly and hypocritical! ones,
• hey cannot chufe but hate them : and as all v.
ked
The Spirit mil death in ftnnei 9
kcdmen hate them, fo efpecially thole that are
nigheft unto them in fhew ; becaufe that their Ufa
doth not onely fhine unto them,and lay open their
vildnefle, but fcorch them alio • and therefore
they being occupied about the workes of darke-
ned, wifh themas farre off as they can : So that
hence we fee, with an approving judgement, not
any iave thofe which are quickned,can undcrftand
fpirituall things.
2. The fecond thing wherein a naturall death %\ Privation
confifteth, was in a privation of fenfe $ foalfo is offenfe.
it in theSpirituall deathsfor their hearts are ftrong
and cannot bee moved 5 although I deny not but
lometime they may have a little griping of con-
fidence, and fenfe of Gods judgement, which na-
turally arifeth from confeience 5 but they never
have any reall and true feeling of it.
3. In a naturall death they are without moti- 3 > w ««t*£
on 5 fo likewife it is in a Spiritual! death • for the H,ouoa *
wicked can no more move thcmfelves unto any
goodworkc, than a dead man can move himfelfe
out of his grave. 4,. Want of
4. In a naturall death there is a want of vigo- b «* ut x* nd
roufnefle and beauty, as well in the face as in all o- vis ° ur -
ther parts of the body ; fo alfo there is in the Spi-
ritual death the lofle of that vigorous beauty which
follovves ;he life of grace 5 they may bee feene to
have death in the fece ; if a living man beholds
them, he knowes how Co difcernc it :■ although I
deny not but that they may have hypocritical!
painted vertucsj which may to weakeeyes for a
C great
io The Spiritual death in (innf.
great while feeme true ones ^ as men may have
paintedfaces that have been takenfor living ones,
but they are not true graccs/uch as proceed from
thelife of grace indeed.
Obictt* IbutfomemayhereobjeS and fay, have not
iome men many excellent morall vermes, fuch as
even the godly themfelves have not ?
Indeed it's true that they have,aad thefeareGods
v4"f»; ' gifts alfo,but yet they are but as chaines of golda-
sncTmayhaYc ^ out a dead mas neck^oras pearls in a fwines fnout:
moral venues There may be many good things in them, but they
make them not good men ; for as theevill anions
of good men redound not to their perfons to make
themevill, fo thefe good anions in evil! men, re-
dound not to their perfons to make them good;
they may have -good in them, but are not good.
And thus much for this third point, the figne sot
this death.
©fSSdSh? 4" To come to the degrees of this death:
ThV death of Fxrft, for the death of guilt, that hath degrees %
guilt. Iome men are more bound over than others,^ the
Heathen men that were guided orrely by the light
of nature, they indeed were guilty ; but the Jevves
which had a more perfect knowledge, they were
more guilty then they: and now we that live under
the tropicke of the Gofpcll,an<f have Sermon up-
on Sermon, line upon line, and every d iy are in-
ftrucied, are more guilty then the Jevves : and a-
mongft us, they that have moft meanes, and profir
leaft,are moftguilty ofall ; md therefore are rnoft
bound overunto this death,
Second-
The Spiritual! death in finned , 11
Secondly, for the death that is oppofire to the The <-Wfc
life of graceand fan&ification, that alfo admits oppofac to
, D ? the life of
^g^es: grfcc ,
i . For the firft part,t he privation of life,indccd
there is no degree j but all that are dead, in regard
of the privation and abfenceof original! righte^
ouihefle,are all dead alike.
2. Butforthefecond,towif, the pofitive cor-
rupt quality, which is called the flefa that admits
degrees : for one may be mad and drunke both a-
like, but the one may have fomefparkes of reafon
more then the other. The degrees therefore •fxtae-dc-
this death, are thefethree that follow : g ree* of thb
i. When men doe oppofe and fct them felvcs^J?*
againft a holy life, although it bee clofcJy and co- '
vertly under other names,for againft themdire&ly
theDivell will not fpeake, becaufehe knoweth ic
will not be regarded ; but he fpeakes againft them
under names of reproach, which he hShftlfc hath
inventcd,Thefe men are one of the bottome ftaires
of the chamber of death; and therefore it is al-
moft impofliblc they (hould ever rife, but mull
needsreaiaineinapittifuUcafe, although it may
betheythinkefarreotherwife*
| 2. When men are given up to voluptuofiSieffc c cc °* '
and fenfuality ; as P^/fpeaketh of the wanton wi-
dow, £ nm^.6. that becaufe (heelivcdin volup-
tuouiheffe, (hec was deadwMe fyelwtd - Even fa,
the more a man isfunke into voluptuous courfes,
the more hce is dead, and as it were buried in his
corruptions^ lb that hec is altogether unable to
C 2 ftirre
12 # The Spiritual! death in finntl
ftirreoutofthem; it is a very difficult thing to
The tb rdl, * eavc r ^ cm > as * n ^ ^ nncs °^ UQclcannefle.
3. When we arc indifferent, and care not how
things goe ; and this is when a man is addi&ed un-
ro the death of civillmen, which is a degree nea-
rer to life, yet is truly and indeed no better than 2
death: fuch as have much reftraining grace, thele
are nearer the gate of heaven then others, yet they
are as truly fhut out as they that are furtheft off; it
is no matter how neere they are to heaven, fince
they are all out of heaven alike; they fhall be fure>
if never any more quickened, to goe to hell as well
as others.
The <fcath o P - Thirdly, The death that is oppofed to the life of
pofirctothc joy and comfort, that hath alfo degrees .• God
lifcofioy. fometimes with-drawes his comfort from fome
more than others, and fo fuffers fome to have
lefle horror then others :' Thus I have briefly ex^
plained th# death, in which all me» naturally are.
Iwillnowanfwer an objection of BeBarmine a-
gainft that which hathbeene faid, and lb come to
the fifth thing,
0bii8* Some there be that fay, If all men are dead in
finne, as you fay they are, then to what end is all
our|jpeaching, and your hearing t for the dead
are without life, and cannot be moved with any of
thefe things, and therefore they are all in vaine.
•jfcj % u To this I anfwer ; firrt,that although every man
by nature be dead unto grace, yet he hath the life
of reafon in finne, whereby hce is able to perceive
two things:,
1, To
The Spiritual! death injlnnel 1 5
1 . To fee that they" arc dead, and without this
life of grace, their conference telling them fo,
2 . By the fight and feeling of their death, they
are able to bring themfclves to the meancs of life 5
as to the Word and Sacraments.
Secondly J anfwer; that chough all men be dead, A*f> 2.
yet there is an end and effed of our fpeaking, and
their hearing: for the Word that we fpeakemay
put life into them, as the word that Chrift fpakc
unto Laztms^ was abletoraife him from the dead;
Thirdly, Wee muft know that there is a great Anf.il
difference betweene this fpirituall death, andthe^ ai(fetc ^ c
corporall death ; for this death confiftethinthe rp c ir 7 lua ii and
under/tanding and will, and is a free willing corporal!
deadi 5 in it they freely flye good, and embrace e- dcatbl
vill 5 they freely choofe the wayes of death, and
therefore are faid to be already dead .• as,fuppofe a
man is refolved to commit murder, or treafcn,and
a friend come to him, and perfwade him from it, .
and cannot prevaile,that man may bee faid to bee
dead, becaufe he will doe that that will coft him
his life : Even fo we may affirrne that that man is
dead already, becaufe hee will doe that that will
bring death after the doing of it,
5, Now forthefiftthing 5 the ufes of this point, s. The vfes.
. Thzulimenbynatrirearedetdwfwne, ofthu P oint>
The fir/1 Ufe then that wee ipay make of this yr eu
point,is, If all men are dead in finne, then let us be Jm '
exhorted not to deferreour repentance, faying, we Not to defe*
will repent afterward. This is a fault ufuall a- rc P cntaac ^
Hmongft young men, and fuch as pidimieof their
C3 ftrengtht
i 4 the Sfiritu*U death in (hne.
ftrcngth and ability of mature to Uvea great while,,
they find nature ftrong in them,and therefore put
off repentance till they be fick, and ago bring them
/ to thinke ofdeath : but let (uch confider that they
are dead already, and repentance is a putting of a
new life into them; Doft thou thinke it is in thy
power to create anew life in rhee when thou
dead 1 Surely,no more is it in thy power to repent
How the devil when thou wouldcft. Hereby the devil entrappcth
deceives men . i • • • i t i
"m pcrfwading many, m putting this conceit mto them, that they
them to put may repent when they will $ and this hee bring-
off their re- ^ t k cm mt0 ^ fry making them to miftake repen-
tance, in conceiving of it to be nothing elfe but a
forrow for finne paft,and a purpofe to live well af-
terward,and leave all finne: heneuertels them,nor
they nener thinke that it is the creation of a new
life in them -for then they would lay more: -Bttt
• they are decejucd, this is not to repent, for thou
mayeft doe all this, and yet when thou haft done,
saving rcpen, b c damned. But fuch repentance as will fave thy
tancc \ihac foule, is a forrow for thy finne that is paft., and a
purpofe for the time to come to endevour to leave
all finne, arifing out of a loveto God : for all re-
pentance arifeth either out of a love of God,or clfe
frpm felfc-love : if it be out of a love of God,thou
wilt prefently give thy felfe unto his fervice, and
forfakethy finne : if it be not out of love to God,
butoutoffelfe-love, that thou purpofeft to for-
lake thy finne, then it is not true repentance, but
ialfc,andrifethfromby-refpc&s. Repentance is
hard to be had, it is not in thine ownc power • ex-
cept
it is.
Tfo Spirhualldeatb infinnc ] 1 5
cept God breathe a new life into thee, thou canft
not fcpent; thou art aS the red clod of earth before
God, of which he made Adam ; it had no life,un-
till he breathed into it : fo while the fpirit breatheth
in us, we are dead. A Beaft may defirc his owne
life, fo may a man his owne lalvation, but hee caa
doe nothing without the fpirit blowes. When
then the fpirit blowes, why wilt thou be fo foolifli
as to deferre thy repentance unto another time f
If a man upon paine of death were within twen-
tydayes to be beyond the Seas, if the wind fhould *'
blow well for his purpofe the firft, fecond, or
third day, would hee bee fo foolifli as to negledt
it, and deferre his journey, and fay, it may bee it
will blow againe tenne dayes hence, and then I
will goe * No, he will not be fo foolifh, for hee
knowes thewinde bloweth where and when itliHeth 5
and therefore he will take it when it blowes, lead
it blow thereno more. In thele earthly things men
are not (bfoolifh, why therefore are they fo igno-
rant in this point of fpirituall wifdome i Let eve-
ry one of us then hereby he perfwsded colearne
wifedome; when th« fpirit bloweth, negled it
not : certaineit is, that except it doth blow in thy
heart, thou art damped $ therefore when it dorh
blow, fuppofe it be at 1 7-or 1 8 .y eeres of age,neg-
IeCtitnot,omit it not, neither deferre it, it may be
it will never blow againe, and thou canft not make
it blow when thou wouldeft,for it is free.
There are none which live vnder the Gofpell,
but at forae time or other have hadfome blaftsof
the
1 6 Tk Spirit a aU death in finnt ]
the Spirit^ butinfome itvanillicthas bubbles in
the water: budet us take Ifced of that, and un-
leffe we could have them againe when we would,
let us not let them pafle : when thou haft but the
leaft iparke, let it no: goc out, leave it not till it is
become a flame to purifie thy heart.
An example Francis Spira neglecting thefc comfortable
•f $?ira, blafts, at the laft wiihed that he e might have had
but one drop of that comfort which once hede-
fpifed ; and io till his laft breathy cryed out, I am
damned. Goe not therefore ftill on in thy finnes,
falfly perfwading thy felfe, faying, thou (halt bee
faved : Remember what God threatneth unto
fuchmen,I>^/.2p.ip. He that bearing the words of
this cur fe, fhafl b leffe himfelfe^ faying, I Jhall have
peace though I follow my fmnes - y the Lordwdlrmbet
mercifullto that man. Sit downe therefore but one
halfe houre, and confider with thy felfe, that thou
art but a dead man, and that thou canft not quic-
ken thy felfe, but it is God oncly that is able to
quicken thee $ and he quickencth whom hee will,
andthofewhomhc quickencth arc but very few,
as the gleaning after the harveft, or the grapes
after the rintage, and thou knoweft not whe-
ther thou art in that fmall number : Confider, I
fay, but this with thy fclfe, and furelythis will
make thee never to give thy fclfe reft, untill thou
findeft life in thee, and never be quiet untill thou
art fure thou art quickened.
Ho'*'o ft Another Ufe which wee will make of this
««&■*■/* P°* nt > is^If naturally all men arc dead in trefpafTes
and
The Spiritual! death in fmnei x 7
and finnes, this fhould teach us how to efteeme of
civill men, and iiich like ^ wee fhould cfteeme
of fuch men as of dead men : and therefore,
1 We fliould not overvalue them.
2 We fiiould no. make them our companions,
Firft, Wc fliould not overvalue them.
For their beau.y, they have none that is true
beauty: what beauty have dead men in them i
they are dead,let us not regard their feeming beau-
ty. Efteeme the poore Saints $ for they, though
never Co meane,are better thenthofe,though never
fo brave. Grant your civill men bee as Lions*
( then which no h rationall creature is better,) and
that your Saints arcbut as dogges (then which no
creature is worfer,) yet a living dogge is better
than a dead Lion. It's afigueof a new life to e-
fteeme no carnall excellencie : fo faith Paul, 2 Cor-
5. 1 6, 1 7. Wherefore henceforth know wee no man af-
ter the flefh\ yea^ though wee have knowneChrifl after
the flefb^ yet now henceforth know wee him no more.
Therefore if any man be in Chrift, he is a new creature :
§ld things are pajl away $ behold all things are become
new : hee, that is, a new creature, will not regard
thefe things, but they will bee dead in his account.
They account us but dead men, therefore let us ac-
count them fbalfo,
Secondly,Make them not yourcompanions.
Wee my, and ought to love them with the
love of pitry, but not with the love of delight
and complacency : if thou love them,and delight
in them, itisafignethou art dead- alfo $ yet in
D this
1 8 The Spiritual! death in fane.
this -we are to blame, that wee doe not more piety
them, and feeke their filvation, butwec muft not
delight in them, and make them our familiar ac-
quaintance, for wee can never thrive in grace till
we leave them: for although they bee dead, yet
they have a leaven which wilinfeft thce,although
thou pcrceiveft it nor. Wee ufe to fay, wee will
makeufetoourfelvesof the good in them, but
kt the hurt goe : bin wee cannot doe Co ; for wee
are infenfibly hurt, when we thinke we are furthell
Simile* from.it : Even as a man is tanned when he is wor-
king in the Sunne, and hee never perceives it 5 fb
doth their company infeft us infenfibly, when wee
thinke lead of it : It's therefore but a folly to pur-
pofe to ferve God, and not to breake off their
Simile* company; yea, it is aplainecontradi&ion. Every
man is compared to a coale, he is either living or
deads if he be a living coa^e, hee will kindle him
that is next him 5 but if hsebee a dead coale, hec
thea will blacke and fully thee : Even fo it is with
company, if it be good aad zealous, it will kindle
our affections ; but if bad, it will bee fare to
infe<ft us : therefore from fuch company thou muft
either gaine good or harme 5 but for good, cer-
taine it is that thou canft receive none, aad there-
fore thou muft receive harme : Jfthouwrfkewth
themfc, tboHfhdlt be more mfe 5 // mth tlxfodefhw
fhdltkarw filly, Pro.13.20.
V[t 3. The third Ufe wee will make of this poinf, is
To ftirre up this, Seeing that by nature all of us are children of
irg qukkncd ftirre
TbeSpirituaU deatbin jinne. 19
ftirre up thofe that are quickened, to be thankefu*'
to God therefore. Above all, wee ever labour t°
bee moft thankefull to him that hathfaved our
lives ; aad this God hath done for us> let us there-
fore ftirre up our fclves to thankfulncfle. iW, as
wc nay read, Rom.j. 24,25. joynes thefe two to-
gether, his deliverance, and his thankfulnefle ;
O wretched mm that I am ! Who (hdl deliver me from
tbtfi?Qftj vf dmh ■? Ithahke God^ through lefu* ChriH
our Lord. Iconfdlethe world efteeines not this,
but if they h*ve riches therein,they rejoyce ^ and
fo like thj dunghill Cocke, orunskilfull Lapida-
ries, prcferre vame things before * his precious
Jewell s but they that have once found the fweet-
neflc of ic, will not lofe it for a world : for if wee
have but this, what though wee lofe wife, chil-
dren, goods, credit, and good name < they are all
too light being layd in the balknce with this. Doc
yee every one therefore coniider who it was that
gave thee this, and to him yeeld all thankfulnefle.
Let us love much, becaufe as much is forgiven, fo
much is given to us : Paul was much ftirred up
with this confederation, thinking that he could ne-
ver doe enough for Chrift, who had done fo much
for him ; as appeares in many places of his E-
piftles.
The fourth Ufe we will make of this point, is, y H
Ifvve are all dead in trefpafles and finnes 5 then this ^4*
teacheth us how we fhould eftceme of the means ftcem'eVtfce
of grace : if wee are dead, then it muftbeesn mtanesof „
Omnipotent power which muft quicken us. Ali siacc *
D 2 the
Tone amine
ow fclves
whether »c
hare life in
us or no.
20 7 he Spiritual death in finnel
themeanes, as the Word preached, the receiving
the Sacraments,&c. are but dead letters, they are
butaspe'nnes without inkc, God muft put inke
into them if ever they be efteftuall : and therefore
as weemuft not give too little to themeanes, fo
w^e muft not give too much, nor reft in them.
When wee come toheare the Word preached, it
is not the hearing of the Minifter, but Chriftm
the Word preached, which makes us live. It is
goodtohearethe Minifter, but except wee hcare
another voyce fpeaking to the heart, as his doth to
the eare > we fhall never be the better : it is Chrifts
voyce in the Word which doth quicken and put
lifeinourfoulcs. But here let mee war ne you to
take heed of breaking the Conduit-pipe from the
Fountaine j if thou heareft and profiteft not, know
that iris becaufcChrift fpeakethnot to the eares
of the heart j as well as the Minifter to our out-
ward eares.
The fifth and laft Ufc wee will makeof^his
point (hall be, If that naturally all jnenarccJead
in finne, this fhould teach us to try our fel ves, and
iee whether wee are dead or alive. Consider the
Jhortnefle and uncertainty of thy life here : Mans
life is like an houre-glaffe ; if itrunneshis cour/c
it is but an houre,and it may be broken before it is
runout:ye havebut a fhort vvfiile to livehere,accor-
ding to thecourfe of Nature, and yet perhaps that
courfemaynot runneouttoo, it may bee broken
off before wee are aware "5 and then for ever, ei-
therin heaven ejr hell, wee muft abide hereafter:
Oh
I he Spiritual! 'death infinne\ 21
Oh then never be quiet vntill you fee wihtheryou
ihallgoe, toeternall blifle, or everlaiting woe.
Here the Diuels triicke is to put it into mens heads. How the d>
that a civill life will /erue the turne: but he dea- ^if^n"
lcth with them as thofe that take gold from in-
fants,and give them counters and rattles : and thus
he would keepc them from this confideration, per-
fwading them of the latitude of religion, and tel-
ling them that they arc well enough, feeing they
are troubled for fome finnes, and doe fbme duties,
perhaps,in private _, butthis you may doe,ani yet
be dead (till. If he cannot prevaile this way, then
he will labour to hinder them bydrawingthem on
in a voluptuous courfe of life, or with worldly
cares, and ibdrawech them from themfelves, and
fb makes them never to confider what they are do-
ing, nor whither they are going : and therefore is
itthatirvtheGofpell of Saint Luke y chap. i6.the
prodigall Son is fayd,to come home to himfe/fejwhen
he once beganne to confiderhis eftate : Although
th&rconfcience tell them all is wrong, yet theta-
brets of lufts and pleafures make iuch a deane
where they are,tfiat they heare it not, and Co never
confider : . nay, if that Chrift himfelfe againe, or
the fonnes of Thunder fhouldfpeake, yet except
Gods Spirit fhould inwardly worke, it would not
make men ferioufly to confider their eftates : It is
the hardeft thing in the world to make men fenfi-
bleof life and death. Let us therefore bee mo-
ved in particular to confider whether we are dead
or alive.
D 3 If
%% i The Spiritual/ death iufinnel
Twoficncsof If thou art quickened, thou (hale finde,one time
ourqmckning or other, thefe two things in thee ;
i . Firf t,Thou once hadft a deepe and fenfible con-
sideration of thine eftate by nature, thou wcrt
deeply affefted with it, fo that thou faweftwhat
need thou hadftof Chrift : till thou haft had this
confideration, thou art a dead man. I know God
canfave thee without this, hee could come with-
out the terrible voyce, as Chrift could have come
without John Baftijt before him, but hee will nor,
neither ever doth,becaufc it is impofliblc for a man
highly to cftecme of Chrifttill hee is thus hum-
bled ; for hee never will prcferre him in particu-
lar anions, and take him with all croffes and lof-
fes, till hee fully fee what need hee hath of him 5
which he cannot untill he is thus humbled.
Secondly, Confider if thou wert ever changed
*• from what thou formerly wcrt $ neither is it a
flight change that willferve, but it muft bee both
conftant and generall 5 it muft not be for a month
ox a yeare, but daily and continually. Itmuft bee
fuch a change that all where thou liveft may fee
it j thou muft become a new fdulc in another bo-
dy : Thy change muft be fb great that thoumayft
fay, Ego nonfum ego, I am not my felfe, 1 am quite
another man: There muft be as great a change
inthee, as there is in a white cloth when it is died
blackc. Such a change was in /W, he was conver-
ted from aperfecutorto a Preacher : So thou muft
ofaLionbcmadeaLambe : there muft as much
difference be in us,asis between winter &fummer.
And
Tfo Spiritual! death infinite \ t$
And now leeingrhe time of thcJSacram.cnt is at Anapplicati*
hand, let us all examine our felv^'s : we muft not onto examine
make excufes to keepefrom the Sacrament, but as fontl™^
all., Nebem.g. were to come to the Pafleover, elfe ceive the s a ;.
they were to be cut off from their people, except cramcnc >
they could fliew fome good caufe $ fo I know
no reafon why it fhould not be fo ftill for the Sa-
crament. But againe, on the other fide, if wee doe
come, and are dead men, me come unworthily, and
eat anddrinke our ovone damnation in not dtfccrnmg the
body of Ckrifi) i Cw. 11.29- which we doe when
wee doe not fufficicntly cftceme it, and conceive
not what rightwc have to, which was the Cor in-
th/ans finne$ for they knew well enough that that
did reprefenthis body. Let us therefore take heed
wc come preparedly j for as God ftrooke Fzzah
for touching the Arke with polluted hands, aad
Nadab and Abihu for offering of ftrange fire, fo if
thou come unpreparedly to the Sacramcnt,he will
flrikethee.
But toreturneto the poynt which was even now
handled, That all men arc dead in trefpafles and
finnes, becaufe it is point which coacernesall
forts of men, wee will a little further confider it,
and in the next place fpeake of the nature of dead The narure £
men, d?admcn -
Dead men are either, Two kinds of .
1. Suchas arc ftarke dead in fihne, and doe ipkhuaiij
make no fhew at all of life \ as arc all open d*^ * 11,
prophane,and notoriously wicked men.
a> Such asare dead if*decd>aad in truth 3 butyet:
make
i
24 Ths Spiritual! death injinne:
makeafliewof life, ontwardly fecme to
have it 3 like the Angels, that have appeared
many times inaflfumed bodies, but yet have
none of their ovvne that is true and fubftan-
tiall i and thefe are chiefly diflfcmbliiig hy-
pocrites,or men meerely civill.
F'ftft \ &&> This ftarkedeadne(fe, without any flic w
d"adncffe. C at all of life, of which fort wee have every where
too too many ; confifts chiefly,
1 . In the privation of life.
2. In an a<3ive pofitive principle.
Now there are certaine fignes arifiug from both
thefe, and they are
i. Pofitive.
2. Privative.
j.01. ve l The Pofitive fignes of a dead man, arc thefe
iigne* of dead three:
men - , Firft/ All thofe whichliveany life, whatfoe-
A carcicflc ver lt be, feeke fuch things as are agreeable topre-
n^gkftof ferve that life, and hate the contrary : as a man
goodncfie. thatlivcthanaturalllife, looketh for food, ray*
mentj&c. fo in the life of grace, there is an apt-
nefle to cleave unto goodnefe, and unto Chrift, as
iron doth to the Loadftone .• So a man that lives
the life of grace, his delight is in praying,hearing,
reading,&c. but his lufts, theyarc agritudines m-
;%*,the foules ficknefles $ they are as thornes to his
fides, and finoke to his eyes, and he is never well
or at quiet, untill they are removed and gone : but
a wicked man, one that is dead in finne, he is ficke
of goodnefle ( as the other is of vvickedncfle) and
weary
The Spiritual/ death in /nine: 55
weary of it ; he is too ftrait-laced in it, and there-
fore cannot brooke it. A godly man hath an in-
ward aptnefle and inclination to ierve God, as fire
naturally inclines togoe upward : indeed hee may t
fbmetimes contrail impurity, and have fbme cor- %
ruptions, yet they are but as mudin a cleere and
living fountains, they are foone waflied away ; but
wiclced men are like ditches which are full of
mudde at their beft, and there it lyes and con-
tinues.
Secondly, Another pofitive figne of this dead-
nefle,is, When a man lies in any living luft, or a lying mil in
knownefinne : for as a mortall difeafe and life any luft,
cannot ftand together,no more can a living luft and
the life of grace. That is a living luft, when al- .
though fometimes hee may have fits of refilling, w h« hf Sl u '
yet he alwaycs gives over, and ftill yeelds to that
luft, faying, It is their nature, and th#y cannot
choofe but commit it, they know not how tore-
fift it y when as if there was fome prefent Judge-
ment threatncd thee, upon the commiffipn of it,
then thou couldeftforbeare : This I call aliving
luft, and although it be but one, yet if other lufts
tempted thee as much as that,thou wouldeft com-
mit them alfo : if thou forfakeft other finnes, be-
caule they are finnes, why forfakeft thou not this
alfo? Gal. $.,24. They that ' are Cbrifis 7 have crncifi-
edthefefb, &ith the affetf ions and fafls. There is in
every man a body of luft ; if any jnember of that
body be unmortified, he is yet a dead man. 1 Tim*
5. 6. Skewbxhliveth in fleafure^is dead while (hee is
E ■■alive,
li The Spiritual! death in (iwe.
dive. Some may keepe thcmfelves clcane from
fome finnes, but that will notferve • for if they
Jive in any knovvnc finne, they are dead.
Thirdly, athirdpofirivefigneis,VVhenaman
An amipatty hath a fecret antipathy againft God and godlineflc.
to God and Some beafts natrtrally hate fome colours ; fo
go mcflc. ^ ome mcn ^ out o £ a nacura || inclination, cannot
endure goodnefle it felfe, though they prttend
fomccaufe. I call it an antipathy when a mans
flomackerifethagainftathing, and hee knoweth
not wherefore: fo they hate goodnefle, mcercly
out of a naturall abhorring of the thing it felfe, al-
though they pretend feme caufe for which they
hate it. They diflaft holinefle of life, and for no
juft caufe : if it be you diftaft fuch men as profeffe
an holy and pureconvcrfation, onely becaufe they
doe not conformc fas fome pretend,,) why doe you
diftaft thofe alfo that doe conforme i If you dif-
like the profeffbrs of an holy life becaufe of the
hypocrifie they have found in them, as fome have
not ftoodtofay, why doe you alfo diflike thofe
that you arc fure are no hypocrites * They cannot
define the holy man they hate, but have a fecret
naturall hatred to them they cannot tell why : but
weknowthereafon well enough ; it isbecaule
they livea contrary life to them, and therefore
cannot agree ho more than fire and water : indeed
fire and water may agree in rcmifle degrees, bat
not in inrenlej f o thefe men can fuffer thofe which
are indifferently holy, but if they come to any
perfedion and height of holinefle, then they can-
not
The Spiritual! death in finned 27
not endure them. Now the Apofllefayesexpref-
ly, 1 Ioh.$. 14. By this we know wee are tranflated from
death to life^ becaufe we love the brethren : hee that lo-
veth not his brother ', abideth w death. So that it is an
infallible figne of deadnefle not to love the bre-
thren: ifthouhateft the Saints 5 nay, if thou lo- . "
veft them not 5 nay, if thou loveft them not accor-
ding to the meaf iire of grace that is in them, and if
thou art; not grieved for any of their finnes, by
which they maycaufe fcandall, or bee difgraced,
thou art yet a dead man. And fo much for the po-
fitivefignes.
2 The Privative figncs of deadnefle follow *' m p ™ thr *
i_. 1 re '"gaesofdead
which are thefe five : „£ n>
The firft priviti ve figne of deadnefle, is want of 1 .
fpeech : He that is dead,is fpeechlefle,and breath- p iv « ion oC
lefle; fo he that is dead infinne, in all holy things pcec
il fpeechlefle $ Out of the abundance of the heart the
month Jpeaketh, faith Chrift in the Gofpell, Matth.
12. 14. When the mouth is fpeechlefle, the heart
is empty. Some that are dead in trefpafles and
finnes may fpeake well fometimes ; but there is no
living man but doth fpeake well. Efa.19. 1 8. Thofe
that belong to Canaan^ willjpeake in the language of Ca-
naan : Their language will ihew whether they are
Galileans or not: every man delights in operati-
ons agreeable to their habits. Here you may
learne to judge of your felves, by your words^ not
by fome words that are fpoken by fits, but by thy
ufuall and cuftomary fpeech, that is a figne of that
that is in you. The godly fometimes cannot fpeake
E 2 godlily
Privation of
hcac*
QhUU.
bdnfef
SdftcnciTc,'
x8 The Spiritual! death in finned
godlilyand holily; as aFountaine fometimesis
itoppcdup, Co that it cannot fend forth pure
ilrcames, yet take away the rubbiflnhat flopped
it, and then it will runnc cleare agame ; cyen £0
it is with the godly •, and therefore confidex your
ordinary fpeeches, if they be not holy and good,
it is a figne that you are a dead man.
The fecondprivitive figne is Coldnefle ; when
a man is dead, he growes cold ; fo is it with men
dead in finne ^ they may pray, but it is coldly 5 and
fo in all other holy duties they are very celd.
Butfome man will be ready to objecfc and fay,.
You tell us of coldnefle, but for any thing I can
fee, there is as much coldnefle in the beft men &
for your godlieft men are fometimescoldin their
prayers. .
It is true ; but there is this difference betwecne •
the coldnefle of a godly man, and a dead mar> j If
the meanes be ufed to a godly man, it doth bring
life to him againe: if he be rubbed and chafed with
admonitions, orhaththe^awteof the Word,
he will recover his heat, becaufe the inward prin-
ciple of heat fHll remaines withia him. But to a
wicked man ufc never fo many reproofes, or ad-
monitions, heewill (till remaine cold : Let this
Therefore bee a certaine tryall, if after all admo-
nitions yon ftill remainccold,you are dead.
The third privitive figne is Stiffeneflc; a dead
man growes ftiffe, and in what pofition bis body
Isinwhenitis dead, in the fame it will remaine,
you cannot bendic 5 foisic with men ipiritually
de^
The Spiritual! 'death in finntx 2$
dead, what courfe they take, what opinions they
hold, whit company they keepe, they will not bee
changed from them. Rev.22.j1> Hethat is filthy,
let him be filthy fill : that is, he will be filthy ftill,,
they will not be changed : If that they hold to be
Gods will, be Gods will, fo it is, then they are
right 5 but it is not becaafe it is Gods will, but be-
caufe his pleafure fell on what they held. As a
ruftie hand of aclocke, it turnes not with the day, Siw ^ e '
but ftands ftill; but if the time of the day chance
tobefuchasitftandsatjitistrue; not becaufeit
moveth with the day (as it fliould) but becaufe,
the day hath fell jumpewithit: So thefemen, if
Gods will hit with theirs,they will doe it ; if not,
they will crofle it: This is a figne of «a dead
man. .
The fourth privitive figne is SenflefnefTe , hee 4
that is dead, is fenflefle : fo it is with the fpirituall £^/ tiofl oC
death, thereis no fenfe in ity they can neither fee,
hcare,nortafte. .
I but fome man will objeft and lay, that is not QhUft.
true alwayessfbr even the wicked fomctimes know
matters of faith 3 nay, and fometimes they rellifh
them too.
Tothislanfwer, Asitisfaidofthedeadldoll, $££'
iomay itbefaidofthem:i\/4M3.i3.£^^ have opened!*' 1 ^
and fee mt fares and hear e not \ .
Firft for feeing, they fee not aright : Gods chil-
dren lee experimentally, the wicked only by con-
templation - 7 and there is a great difference be-
tweenetfiem 3 for asweefeethereisa g&atdiffe-
E 3 rence ■
5 o The Spiritual/ death in (inne.
rencc betwixt knowing fire to be hot, and the fee-
ling of it j fobetweenea meere notionall know-
ledge of Gods will, and a knowledge 'that doth
like and approve it.
Secondly for tafte, they finde no tafte in Gods
Word - or if they findc any, like a vitiated pailat
they account that which is moll fwect to bee very
bitter.
Thirdly for fmelling, theyfmell nofweetnefle
in Chrifts name, whereas to his Saints it is a
fweetoyntment poured out,that perfumtth all the
roome.
Fourthly for feeling, they fecle not whether
the Law or Gofpell be applied to them, rub over
their skarres, and make themrunne downewith
blood, they are notwithf landing all thatfenflefle
ftiil : they may have a counterfeit feeling arifing
from a naturall confeience, but to have fuch a fee-
ling as may drive them to Chrift,they cannot; and
therefore ftillthey ar£but dead men.
The fifth figne is this, A living member, if the
Nbf/mpatVii- body be in danger, will have afympathizingand
zing in the feeling of the danger ; as the hand will lift ltfelfe
what* f up to five the head, fo now if we hearing the cafe
of Geds Church in what danger it is, if wee take
it not to heart, or be not affe&ed with it ( efpccial-
ly now we are put in minde thereof) k is acertaine
figne we are dead men: Wcftould have the fpi-
rits that Mofesznd Paul had, who even wifhedto be
ftroyed, fo they might five the Church. Mtfcs^
rather than that fliould pcriih, would have his
w.imt
5
Tb? Spirituall 'death infmne I 3 t
mme raced out of 'thebooke of life : Paul, for the
Churches fake would bee anathema. It is a true «
figne of a living member to bee touched with o-
thers miferies-j. this was an extafie of love, in
whifli out of love to the Church, they forgate
themfelvcs! This here wemuft know, that if the
creature could deftroy it felfe for God, it could
not but be well,becaufethe good of the creature is
more contained in God than in it felfe,. as the
beame of theSunneisrnore contained in the Sun
than in it felfe. Now is the time of considering
this, now is file time of more than extraordinary
fading 5 now if you have any feeling, you will
(hew it; if you are living men, now you will
fhew your (elves 5 now the Church lyes in tents,
and wallowes in blood, now the foundations
thereof are fhaken; never was the face of Chriften-
dome infuch danger as now it is. Doe wee thinke
to (tend now others fall 1 If the fi re be at one end
of the building, (hall webefafe which are at the
other end < (for all Gods houfe is but one buil-
ding.) Are not they our brethren, andfonnesof
the lame father i have they not the fame fpirit ?
are they not of the £ ime profeffion f (hall wee not
then bee ready to helpe them ? wee cannot (end
armes over to them, but wee may fend up prayers
unto God for them : Chriftiatis are ftrongcrthan
Politicians, and their prayers are armies. Let us
therefore doe what wee can, the ftorme is notyet Two &h
quite over. move us to
' Now there are two things that may move us to chwSw*
this: . i. The i cry. 1
)gsto
■•fu
!•
■2.
jo Th* Spiritual! death infnm:
i. The greatndle of the Judgement.
2. Our ability to helpe them.
Firft, The greatneffe of the Judgement :
It will prove the extinguishing of GodsChurcfa
and the Golpell, and when that is oncegonc 5 what
are all other things 1 It was a good faying of that
Saint, Thatbrowne bread and the Gofpell was
good cheare ; what are all our houfcs,lands,&c.
if this Spirituall food be wanting ?
Secondly, Confider our ability to helpe
them.
Wemaydoemuchby our praytrs s hee that
knoweth not his flrength, ufeth it not : Did not
oncMofes, one Eliab ftand in the gapped They
didnotthefe things as they were extraordinary
men, but as they were Gods children: We may
byourprayersdoeas much; though one childe
may have better gifts than another, yet common-
ly the father loves'all alike ; fo God (although
they had better gifts than we) will grant our pray-
ers as ioone as he did theirs.
But fome man will here bee ready to make a
iW' queftion, and aske me,what I would have him doe
for the Church now ? he is but a fingleman, and
therefore is unableto doe much himfclfe alone.
isfafa I anfwer, Though thou canft not doe much, yec
what wc mufl thefe things thou mayeft doc - y and therefore,
d °h f °h hs I# Pray for it: God delights- to bee called up-
UK t * on, for clfe his hand is not taken notice of i but
Pray for ic, then we Ice his hand, and acknowledge it, when
wee fee him granting our defires. So that the
ftrcngth
the Sfmtmll death in finite) g^
ftrengthof aland lyes in ChrifUans, and their
ftrength lyes in their prayers, as Samffons ftrength
didinhish:dre. Of«:entimespnyeris raore avail-
able than fighting : Mofes prayer in the moun-
taine, did more than lojhuahs fighting in the vallies.
If Nmh^D aniel^ and wb food before we (faith God,
£zek. 14.20 J they fhodd not prevaile : which fhew-
eth, that if any thing could have prevailed, their
prayer would : So alfo Luther atrributes all to
prayer, as may be feene in divers of his Treatifes.
Now this prayer which I urge unto you, mud
1 . Not ofiely be fmall expreffions of the mind, Our Prayer*;
but now God look es forftrong cryes, and longed b^fcr :
continuance in prayer. Mofes prayed all ddy : vent *
Chrift, which had leffe need than we have, prayed
all night 5 Daniel three weekes : therefore wee
that have more wants and needs, ought to bee the
more fervent.
2. OurprayersmuftbeSpirituall, not out ofspkituaiz. *
felfe-love 5 as to defirc the iafety of the Church,
that fo under it we may lead a fafe and quiet life - y
but out of meere refpeft to God, and love to
his Church.
3. It muft be a prayer of faith 5 fotheApoftIc ofFakb
faith, 7^.5.15,16. The prayer of f tub [hall five
the ficke^&c. And a little after, The effectual! fr~
vent prayer of a righteous man avadeth much: Now
there is no man righteous without faith : fo acor-
dingto their faith Chrift ftill yeelded to them.
4. Pray with conftancy and feryency.- it is not With Con-
for afhatchandaway,that is ph^ng toGodsbut a ftaiiCy '
F con- -
j 4 The Spiritual! death in (ime\
conftant performance of duty which hce accep-
ted.
Of jigjuci 5- It muft beethe prayer of a righteous man :
ouineflc* Therefore, Micabi. the Prophets fought unto
God in the time of trouble, but prevailed nor.,
becaufe they were not righteous : for it is faid
there, verf.j. Doe not my words doe go&itobimthti
wdketh uprightly <?
whhhumili. 6 ft muft be with humilities and thttconfifts
Firft, in co afefling how unworthy we are to ob-
taint any thing at the hands of God.
Secondly, how unable to helpeourfelves, and
therefore to have our eyes onely to wards God.
2 * Another way to doe good to Gods Church, is^
ic^ous? to be more zealous ; feeke unto God extraordi-
narily : Thecaufe of the deftrufiku of a Land, is
chie fly the finnes of the godly. When they grow
cold and dead, and lofetheirfirft love, then God,
as Rev. 2. mil remove the Candle fticke from among
them, and take away his Gofpell. Indeed the
carnalneffe of dead men, their prophancnefle in
contemning of Gods Saints and hisGolpel,&c.ha-
ften Gods Judgements on a Land, but chiefly ths
Luke-warmnefle of ProfefTors doe it .-when IfracI^
as Hofea faith, is as 4 cakebalfe b*ked. Let us there-
fore re&ifie our lives, renew our repentance,quic-
ken our zeale, elfe fJull wee be guilrieof thede-
ftru&ionof Gods Ghurdi by our fin les.
Siii 4* others 3 ^ t^W me:l ^ es to doegood to Gods Church,
is, to ttirre up others t<rake to heart the miferies
of the Church, tp pray ? to rdnew their repen-
tance.
Yhe Spiritual! death in finnel ' j 5
taftce. It would be good if Minifters would bee
as Beacons to give warning to others, and to fee
them on fire. Thus the old Chriftians did, as it
were, make an armie {manu fatta) ^gainft God,by
joyning together in prayer. This is a blefled a-
dion to f tirre up others : thus they did in the Pro-
phet Malachies time, Mai. 3. 16, Then they that feared
the Lord , Jpake often one unto amther, (Teethe iffueof
all,) andthe Lord barkened and heardit, and a bookt
of remembrance was written before him for them that
feared the Lord^and thought upon his Name. So^Zacb.
8.21. there they did fo ; And the Inhabitants of the
Cttie jhall goe one to another, faying, Letusgoejpee-
dily to fray before the Lord, and to feeke the Lord of
i/oafls, I will goe alfo. Let u* therefore^ the Apoftlc
exhorts,£fr£io.24. confider one another to provoke
mrfehes to this good worke of fafting and prayer
for the Church >, let us marke who is a likely man
to joyne with us,and not let him pafle.
4 A fourth meanes to doe good to the Church, 4;
is, to doe it in due time: Jerufalem had a time to rerforme&N
feeke God 5 if then fhee would have fought, fhee tIC:
might havebeene faved : And Chriftcomplaines,
Ztth 19.41,42. faying, If thouhadHknowne,eveit
thouinthistl)yday y the things which belong unto thy
peace! but now they are hid from thine eyes. And fo
before Chrift, the Prophets of old complained of
the people ; as ler. 8.7. Tea, the Storkein the heaven
knoweih her appointed twes y and the Turtle, and the
Crane, and the Swa/kw obferve thetime of their com-
min^but my people know not the judgement of the Lord.
P2' The
time.
2 6 The Spiritual! death in pnnel
The time to feekc unto ths Lord is now : Some
Judgements are fudden,and have no fore- runners*,
astheGunpowder-treafon, in fach.God lookes
not that wee fhould meet him by repentance, be-
caufeweknow them not : Others, ufe Hngr.
fuch as fend feare and rumours before them, as are
thofc mentioned bythe Prophet^E^.2 2. 30,31.
there God expels we fhould make up the hedge,
andftandinthegap before him, and fo meet him
with repentance to flop the judgement,
with Comi- ^ *rj lc fifih meanes to doe good to the Church,
is this, I^t us doe it with continuance: It may be
while the newes is frefli wee will bee fervent in
prayer^ but often the newes altereth, andfomc-
times.it happens to be good, and then weeleave
off: But this mult not be ; wee naufl: bee conftant
in thisdutie, to the, very uttermoft end of all;
there may be ebbs and Sowings, but itisthelaft
iflue which brings all : therefore let us continue in
this duticof rafting and praying, that wee may
trie that laft iffue of al.lt is the common fafhion to
make theafrMions of thcChurch onely a wonder
of nine dayes. This was the ] ewes fault/^.j^ 10,
1 r . When they heard of their enemies/or a while
they would pray. But although the newes bee
good, yet flill continue as the importunate widow
did to the Judge, and your importunitie will
move God. Set therefore to it, and continue in
itj Pray for Iemfalew, let thofe frofper that lave far >
pCAce,Pfalm.i22.6. Mourne apart, every familie
^port: Itisnotenoughtohearethis : andtoletthe
Moni-
The Spiritual/ death infinnii 37
Minifters voyce be to you as one that fing<tb with a
pleafant voyce .• Thus were^the Prophets to the
Jewes, E&ek. 33. 52. Wbc r heard bis words , but did
wt doe them: and therefore God tells them that
they fliall be deftroyed in the judgment.The divel
willfuffer youtopurpofeand purpofe to doe this The Dr f Is
j • 1 1 r 1 • r- , cunning to
dutie,but keepes you from the execution of it, and dcterremen
prefent practice, which is that onely which may from doing
doe the deed. Confider it therefore,. and deferre s ood Dudes '
not the prefent doing of this dutie: what can you
doe better than to deliver Gods Church, and you
may doe it 5 although youbc poore and defpifed,
yet being Gods Saints, your prayers are in force
with God; asin Ecclef.9. 14,15. the poore man
delivered the citie by his wiiedome - y hee was
poore and defpifed, yet it was heethat delivered .
it. Others may feeme to doe much, and ftand
vaunting on the hatches, .bat it is the Saints that
doe it. If there be any consideration of Chrift in .
you, if any love, any grace, any well-wifhing to
the Church, pray for it : this is that I feare, you
will purpoie to doe.it, but will deferreit 5 but, be-
loved, th? doing onely God regards. Wee, when
weread.c how midi Alexander^ C&far, and the like, ,
did, we admire them ; why we may doe more by
our prayers, performed in a right manner : if you
doe it, either the Church fttall bee delivered, and
youiiiali have co.nfort ; or elfe you (hall fave
your owne foul es. Without you thus pray, you
are guiltie of the Churches deftru&ion : The
Ixorfemen^ if they Iland ftill, .although they fight
F 3 note
^8 the Spiritual/ death in (mnf.
not againft their owne armic, yet are guiltie of
their deftrudion,becaufe they fhould have fought
for them* The Praetor, if hee let the enemies in
the gate, hee is the deftroyer of the Citie, be-
caufe he fhould have kept them out : fo the Saints,
which fhould ftand in the breach , if rhey p:
not, they deftroy the land : So God faies, Ezek.
22.30,31, And I [ought for a man among them^ that
fhould wake up the hedge, and ft and in the gap before
me for the land, that I fhould not deHroy it ; but I
found none : therefore have 1 powred 'out againe indig-
nationupmthem, I have confumed them with the fire
of my wrath : their owne way havelrecompencedupon
their heads y faith the Lord God. Becaufe hee could
not find a man to ftand in the gap, therefore hee
powred forth his indignation on the land. Their
not praying deftroy es the land: The Saints and
holy Prophets are the Chariots and horfe-men of
Xfraell ; if then they ftand ftill, they doe what in
them lies to deftroy the whole Natioa : they are
not onely the Chariots, but the horfemenalfo^
they are the whole defence of Ifraell; and there-
fore if at thefc times they be idle, they are guiltie
of the deftruftion of the whole Church. Hence
Salomon [aid, %^in idle man is brother to him that is
a great wafer. As a Pilot, who for want of atten-
tion fuffersa Shiptobeeoverthrowne,orfplita-
gainfttherockes, is guiltie of the lofle thereof:
So the Prophet Samuell, notwithftanding the peo-
ple had finned a great finne in forfaking God to
be their King, faith, 1 Sam. u.z$. Codforbidthat I
S (hould
Thz Spiritual! 'death infinite 3 9
Jhmld far/e agawH the Lord in ceafwg to fray for
you : and therefore it is a great finne not to pray
for Gods Church. The Jewes in the captivitie
were commanded to pray for the peace of Nabu-
chadnez&ar^ who was an heathen Prince ; how
much more then ought wee to pray for Chriftun
Princes i Andfurely, if God fhouldtake away
from you this Prince, and give you fuch an one
as pneemMary^ you would then know what it is
to enjoy fuch a Prince, as now by Gods mercie
we doe. Thercfore-ftirre upyourfelvestothedu-
tie by fafting and praying, much may you dos
this way. EHer delivered all the Jewes by this
jneanes : it was not Esters word that did it ; for
what madethe King not to fleepethat night? how
camehetoeallforthebooke of the Chronicle ?
how light hee on that place of Mordecay ? They
had firft turned God by fafting and prayer, and
then hee thus prepared the King for Efter to {peak
Thus then, and bythefe meanes we may releeve
the Church in diftrefle; And therefore if we be
true living members, let us manifeft our endevour
to releeve them by thefe meanes, And thus much
for the fignes of men which are ftarkc dead*
Now follow fignes of difti^idion betweene
fuch as feeme to live, and fuch a$ live indeed : and
thefe may bee refembled to fuch fpiritsasaf*
fume bodies to themfelves , and feeme to in-
fertile them 5 and they are chiefly all Civill
men. Now they are difcerned by thefe and the
like fignes;
Tin
40 The Spirit mil death infinm ;
Signer of civil The firft fignc is this* As the Angels in their aid*
««nthat icem mcc | [ )0C [ ies formed to eat and dnnke, but mani-
bwilvcnencfeftednotany efte&of ir, for they did not grow
indeed. by it : fothefe men, they feeme to hearc the
^, V . VVord, but they make no progreffe in it : they
Grow. mayicemeto teed on me Sacraments, but they
grow by none of thefc mcanes, tfcey ftill goe on in
their old tradi. They are not unlike fome men
which eat as much, or more than others^ but are
never the fatter, but as leane as ever they were:
even fo the Minifters of the Golpellnow deliver
the Spirituall food of the Word, in as great abun-
dance as ever, yet where is the fruit < who grovves
any fatter, any better liking than before < Wee,
("beloved) defire not tohaveagaine the fruit of
our teaching in your under/landing only (although
that be good ) but in your practice : Likeflieep-
heards which would not have their hay againe of
their fheepe in hay, but in themilkeand wooll.
And hence it is that the Apoftle Peter exhorts
them, iPet.2.2. As new borne babes t$ defirethe fin-
cere milke of the Word : and why < that tGeyway
grow thereby. Though thoubeeft never foweake
at the firft, yet if thou groweil ftronger, it is a
figneof life 5 but if thou hail gotten no ftrength
in grace, nor no vidiorie over your lufts, notwith-
flanding all the meanes of grace you have had,
yet whatfoever you feeme, youareftillbutdwad
-« men.
They arc The fecond fignc is ; As the Angels, though
oumwdPxi; the y wcrc mov<:d, yet it was from no iuward, but
cjpk. from
The Sfirituall death in fmnii 41
from an outward principle ; fo theie Civillmen,
and all hypocrites may be moved, and doe all that
good men can doe, but it is not from an inward
principle, butfrom fome outward and by-refpe&.
They are like Clockes and Watches, which are
moved by fome fpring, and therefore when the
weights or fpring is do wne, they move no longer :
when that falfe end which made them take in hand
the fhew of Religion is gone, then they will bee
no more Religious. Thus ftajh was Religious,
but for fome by-end 3 viz. while Ieboiada lived 5
and therefore after his death, l$afh forfboke God.
Thus many will be good whileft they are in good
families, under good Governors $ but being remo-
ved from them, they turne with the fwine to the
tumbling in the mire. Some againe, good exhor- ^
tations and counfell will make them live well, and J
they will continue fo, while they are in that good
mood: Others will bee good while aftormeof
iicknefle indures, but when the funne-fhine of
profperitie (hall beginne to appeare, they returne
to their old courfes: they are like a Bullru(h,which
hangs downe his head till the fterme is over i%
but as foone as the Sunne fhines it lifts it up againe.
Some may hold out longer than others, yet at the
laft all will give over, becaufe they arenot moved
from fome inward principle.
The third is this ^ As the Angels affumed thofe *
bodies but for certaine times, and places, and oc- They do© k
cafions, and afterwards laid them afide againe $ fo ^utiafoinc
will your hypocrites doe in fomeplaces and com- compan^ J
G panics
42 The Spiritual* 'death in pnne.
panies at foms times, they will take on them the
bod ies of living men, and fo have a name to live,
but indeed arc dead : But come they in other pla-
ces or companies, they will lay afide their bodies,
and then will be as profane as any. I confefle, a
godly man may bee the worfe for being in an ill
cipmpanie $ they may be my rie and dime, but yet
they ftill rcmaine Iheepe : as a pibble and a pearle
foykd with the fkqe mire can fcarce be diftingui-
fhed till they be Wafhed ; fo the godly, doe but
wafh them, and then you lliall difcerne them to be
pearles ; but thefe Wolves, the wicked, which
onely takes fhcepes cloathing on them, comming
amongft Wolves, caft off that cloathing and be-
come as much Wolves as any.
■ The fourth figne is this : As Angels or devils
They ipeake which afliune bodies, cannot fpeake heartily as li-
from the ving men, but have an artificial! framed voice,,
t£tci«t! ft6 which is from the teeth outward, not heart ; fo
where thcreis no true grace but feeming,i: may be
difcerned from the fpeeches,not in the matter, but
in the manner 5 an hypocrite may often babble
more than the true Chriftian, as a blazing Starre
iflhines as bright, if not brighter than the true Star ;
but there is abroad difference betwixt them 5 the
one fpeakes but from the head, and the other from
the heart : for a true living man deth fpeake hear-
tily and feelingly. That the manner of /peaking
lunm *onver. doth much affeft others, it is plainer Hence is that
I^fflamh" 1 " C Imm re P° rts °E W^fc^ that hec lighting
t^llSngl'" into a Countric mans houfe, which was wholly
— ~—-- -*— - - mac-
Th SpitituaU death in Jmnel 41
illiterate and unlearned, hee confcfleth that his
heartiefpeaking of faith and repentance^&c. did
fo move him, that he thought that there was fom-
thingmorein it than meere knowledge, and fo
wrought on him, that by Gods grace it converted
him 5 fo that the manner of ipeaking doth often
affed where the matter doth not 5 wkich an hy-
pocrite cannot have. And thus much for the fignes
of feeming living, but indeed dead men.
. Now having fhewed that allaredead,itfollowes
thatwcfhouldfhew the meanes of getting life,
which are alfo comprehended in my text,and they Twomeanw
aretheletwo: 10 g« life.
1. To labour to fee that ye are dead, ( Tm that
were dead in trejpajfes <mdfmnes$c.) as all men are
by nature.
2. To goe to Chrift for life, hee it is onely that
can give it 5 io faith my Text (Jhee h<ith quickened
ym :) It is the propertie of God alone to give life.
Now wee cannot goe to him but by Chrift, and
we muft goe to Chrift by faith, therefore is faith
called a living faith, becaufeit unites Chrift ancf
the foule together. Now the difficultie is in this,
that men will not come to Chrift and take him:
fome come not for him at all, others take him,
but not in good earneft • as grafts put into a flock,
but not fo ingrafted as to grow thereby : but when
a man is once foundly humbled,then will he come
to Chrift, and not before ; for till then hee doth
not hunger and thirft after him : but the extreame
hungrie will bee fatisfied with nought but meat .•
G z as
a 4 The Dofirine of Humiliation:
as Sampfon faid,Give mc drinVe or elfc I dye.Now
life confifts in the isnion betwixt Chrif I and thy
foule: This union is by Luther compared to fire
and iron united, which caufes the iron to have all
the properties of fire,, asburne,fcorch,&c. foan
humble Saint, united to Chrift, hath all his pro-
prieties, though not in the fame meafure and de-
gree.
Now thefe muft bee handled diftin&ly : and
t her fore thefiril meanes of life, is to fee our felves
children of wrath, and that wee are dead in tret
paflesand finnes: The point that hence arifeth,
is,
That rvhofoever would be trdnjlatedjrom death to life^
DeB. mnflfirfi apprehend himfelfe to bee a child of wrath;
Mo tranflati- y^c is, he muft fee the face of God, as of an angry
wkhou't ap- fr^g^ fo f arre forth as it may drive him to Chrift*
prehenfion of So that a man cannot be faved untill hee hath not
i^clolinw, onelyatouchortwo, but a true fenfe of finne, a
deepe apprehenfion of his finnes, of death, and of
damnation ; for onely to fuch are all the promifes
made, Chrift is onely fent to binde up the broken
hearted : Chrift came to call all that were heavie
laden, and thofe onely, tho fe he will eafe : Peace
muft be preached to none but thofe that mourne in
Sion. Therefore the Apoftle faith, Gd.^.n. fei
me^ye that Are under the Lm y doe yemtdefireto keare
the Law ? Yea, the Law is faid to be a Schoolmtftv
to drivemen to Chrijl : that is, firft there muft bee
the Law before Chrift can bee had ; for elfe, al-
though wee fhould Preach the Gofpell, it would
be
The DoStrine o/Humiliatiovi 45
becontemned : therefore Chrift in his time gai-
ned onely the poore 5 1 he pore receive the Gofyelk:
that is, the poorc in fpirit. God will have his
jewels of life and f ilvation to be efteemed, which
we will never doe untill we fee our miferie, how
that we are in the eftate of death. As the deliver
ranee out of Egypt would never havebeene Co
fv/cet, had they not beene in extreame flavery and
bondage firft. God deales with us, as Princes doe
with their malefa&ojrs s firil they bring their
ncckes to the blocke,and then give them a pardon,
for then they apprehending death, the pardon is
the fwecter a nd more welcome and acceptable to
them. Indeed if the queftion were made, what *
God could doe in his abfolute power; I know that
God might convert us and not humble us if hee
would $ he might fay as hee did in theCreation,
Let it be, and it muft be : hee might come ina ftill
voyce onely, without fending beforea voyce ren-
ding the rockes : hee might ufc lightning and no
thunder, but wee fpeakeof his ordinary courfe,
wherein hee will not , for none are faved but fuch
as have not onely a fight, but alfo a deepe appre-
henfion of their finnes.
For the better underfendfng of this point, wee •
muftconfiderthefethings : ISbuT
1 That there are three things which keepe a u
man from Chrift. Three things
Firft, Vnbeleefe: when men will not beleeve ffihX
that he which was borne of the Virgin M*ry was 1, Vnbcifcfe*-
Chrift and God; therefore about the proving of
G3 this
46 the Dtftrinief Humiliation.
this, the Apoftlesdid fpend moft time, becaufe
then it was hard to beleeve.
*. Negka of Secondly, Not caring for Chrift : as thofe that
hun. came not to the Kings feaft, they beleeved that
there was a King and a feaft, but cared not for it,
they regarded more their Oxen, &c.
r VflWilli - ' Thirdly, Not willingnefTe to part with all for
niffc to part " Chrift ; they will not take him upon all coaditi-
with other on s ; they fee fome need they have of Chrift, but
D% m not much: andfo they will forfake iorac things
for him, but not all: they are loath to part with
their mafter finne ; like the yong man in the Gol-
pell, he had done a great deade, yet he would not
Three things part with his pofleflions. But to thefe three things
e °ajn C {hhcfe, muftbeoppofed three other things to bring us to
to bring us CO CJhnrt:
chrift- lt Faith to beleeve he is God.
2. A Height humiliation to bring vs in love
with Chrift.
3. Sound humiliation, to be willing to part
with all for his fake.
The firft is rtccjved amongft all Chriftians, al-
though it is to be feared that many doe beleeve it
but confufedly. The fecond is a freighter manner
of apprehending of Chrift, and that a little for-
row will doe, a little humiliation. But the third
(which we muft have before we can be faved) to
be willing to forfake all, to leave every finne for
Chrift his fake : and that we will not' doc vntill
Ix'dctfhJ wc bethorowl y humbled, &are folly broken har-
niuadon! U " ted : therefore firft a deepe humiliation i* needfary
forfiivation. Secondly,
Tfa Doffrine of Humiliation] 47
Secondly If we have not fuch an humiliation,
then either :
1 WewillnotcometoChrift.
2 Or we will not flay with him*
3 Or elfe we will not doe or differ any thing
for him.
And if wee want any of thefe wee cannot be
laved,
Firft, If we be not truly humbled, we can never t ;
comet© Chrifly nor regard him: we may preach Without
Chrift long enough, and no body will regard him, feund huBli! * ,
except they be foundly humbled for their finnes: SotcomJto L '
as in the Law no body did cafe for the Citie of re- Chrift*
fuge,buthethathadflaiaea man 5 to him onely
vrhom the revenger of blood purfueth,is the Citie
of refuge fweet : when the fiery Serpent had ftung
a man, then he looked to the Brazen-f erpent, and
never till then : fb when wefee our finnes and mi-
fcrie thcreby,then,J fay , and never till then isChrift
welcome. Theprodigall Sonne never thought of
returning home to his Father vntill hefawthat he
muft elfe ftarve ; when he fawhe could no longer
fubfift, then he returned. So, when wee are fb
humbled for our finnes that we fee weftiall indeed
be damned without Chrift, then, and never untill
then we care for him . ^
Secondly, Although we doc come to Chrift, We win not
yet wi thout we be truly humbled wee will never fta x with to*,
ftay with him, althougft wee mayre Joyce in his
lightforafeafon. And for the better underftan-
dSngofthis, confide* the foure forts of grounds
which
48 TkT)o&rine of Humiliation:
Humiliation which reprefentcd fourc forts of hearers , Mat.if.
compared ta The firft were not humbled at all, (it fell by the
of groun?" 5 w *y cs f lcle > an( * frefentlpbe Fowles of the aire dtvou-
Masth.i^/ red it j verf '4 ) The fecond was humbled a lit-
tle, but not fo much as to lufferfbrhim, (The
Sunn* f arched them for lacke of rooting, verf 6. )
The third lort were fo farre humbled for finae,
that they fuflfcred fome perfections, but would
not part with all for Chrift, the world they eftee-
med more ; The thornes chtakedthem, verf.y. ) But
the fourth ground was fully humbled; that is,
they were f© humbled ia a fight of their finne,
that they faw that they had more need of Chrift,
than of any thing in the world, and fo would part
with all for him, and fuffer any things and there-
fore they arc faid to bring forth fruit with fttience.
Others may ftay a while with Chrift, but when
that comes that they preferrebefore Chrift, then
they leave Chrift $ foruntill aman can bring his
heart to that pafle, that he can prize Chrift above
all things, undcrgoe all perfections for hisfake^
heis not foundly humbled, but is like the fecond
and third ground
4 ; 5 . If wee ftay thus with Chrift, yet except wee
w c will net be thus humbled, we (hall neither fuffer nor doe
i U B y C ^g°for any thing for Chrift. If Chrift had bidden iW,
him, (before he was humbled) to have doncfo much
for him as he did, he would never have doneic ;
but when he was humbled,then, Lordjvhat wMfl
thou have me doe ?
And the reafbn of this is apparent, if we confidcr
thefe things : Firft.
The Doffirine of 'Humiliation: qp
Firft, There arc many lufts thatdoeencimiber Rn£ t
us whileft our hearts are unbroken ; fo that there
is fuch a bafenefleon the out fide of Religion,thac
except we be humbled wee will never like it, but
fhall be offended at it ; and like proud fervants,fay
our wages are too little, our fellow- femnts too
bafe ; but on the contrary, hee that hath once
beene foundly humbled, thinkes all too good
for him.
Secondly ,There be fuch ftrong lufts to bemot- R € *f % 2 ;
tified, which cannot be done without humiliation,
that we care not for Chrift : our lufts indeed njay
for a while fleepe, but when once they are awa-
ked, hkcSampfen, they cracke a two all the bonds
of goodpurpofes and vowes s they are never flame
untill we be foundly humbled.
Thirdly, there are fuch contrary la wes to bee R f -,
delighted in, that wee can never frame our nature '^ J#
unto, untill we hunger and thirft after Chirft, and
then his lawes will bee meat anddrinkc untous:
for before we delighted in the Law of the flefh,
but now if we be truly humbled, we muft delight
in the law of the Spirit.
Fourthly, There are fo many ftrong lufts to be Rsafal
parted from, fo many Iptacks, which every man at
feme time or other will be called upon to offer up,
the which if hee doth not doe, hee will damne his
owne foule ; yet untill he is humbled, and fhewnc
what damnation is, he will not buy falvauon fo
deare.
For thefc caufes is Humiliation neceffaiy in the
H " firft
jo The DoUrim of Humiliation.
firft place : Thcreforcin the Scripture this method
ThcDoftrinc is alwayes ufed, by the Prophets, Apoftles, and
ofHumUiati. Chrift himfelfe, they preached ever repentance
before sanai- wd humiliation before iaiwftifi cation and juftifica-
ficarioh. tion : This was Chrifts order, as you may fee,
Uikt 4» Thus did Nathan with David y he laboured
to humble him, before he told him God had for-
given him. Thus did Ionas - y Tet forty dayes and Nine-
veh (ka/ibe destroyed, Ion.^.Thus alfo God dealt with
Adam in Paradife, he intended to reveale unto him
theprc>mifes of the Goipell, and yet at the firft
he ftrikes him downe with terror that made him
hide himfelfe, then he told him of his ilnnes, and
after all reveaks the Gofpell unto him, {The feed
of the woman fhali breake the Serpents head^Gen.3.)
Thus dealt Peter with his auditors, Acts 2 . 58, 39*
Repent and be baptized every one ofyou^&c.
Thus you fee that Humiliation is fo ncceflary.,
that without it there is no falvation : Let us come
in the next place to make fbmeUfe of it.
Vfil Therefore (my brethren) feeing this is fo,con-
tentnot yourfelves with morality and civility,
except you have more in you than nature can give
you j nay, except you be all new, not patched up;
as 2 Cor. 5. Except you bee wholly changed and
caft into a new* mould, being firft broken by humi-
liation, you cannot be faved. Try therefore whe-
ther now you doe that that others will not doci
wherein elfe doth the power of Religion confift^
Try whether you have denied yourfelves, and
throughly mortified your deaxeft luft,and whatfo-
cva
The ^oSlrim ofUtimiliation* % t
ever the flefli defireth ? and whether youbee ficke
of finned regard not what the world prteeth, la-
bour you to have your hearts broken,elfeyou may
pray, be charitable and loving to others, and with
Htrod^ make a confeience of many things, yet all
will ftand you in no ftead, becaufe it comaieth not
from an humble heart : for be it never fo holy a
dutie, never fo conftantly performed, except it
comes from a broken heart, God accepts it not:
SotheProphet Duvidrmh i Jfat^i.i6 9 i'/. God
carethnotfor Sacrifices, (and yet they were his
ordinances as well as our prayers, ) onely a bro-
ken heart was pleafing unto him , and therefore
whatfoe ver you lmve done from a broken heart, is
accepted of God. But here Satan deceives men,
with gilded things • namely, formall performance
of holy duties, which when they need them (as in
the day of death or trouble) ftand them in no
ftead. As often he coozeneth Witches, in giving
them money to doe fome murders, they laying up
the money, and when they have need of it^ going
to fetch it, have found nothing but dry leaves ^ E-
ven thus will all the holy duties wee have perfor-
med from an unbroken heart faile us. They are
like Glowormes, they glitter greatly in thedarke, Smttu
but when once the Sunne comes, their light is no-
thing. SelW, before he was humbled, hee ac-
- counted himfelfe a godly msn, and none better
than he ; but afterward, hee was not worthy (as hee
faid, to be counted an Afoftle. Therefore deceive
not your felves any longer, for nothing is more
H 2 dan-
*z The T)ottrint of Hmi/iatioiu
dangerous than an unfound.hearr, therefore rake
heed it deceive you not : if you never have beene
humbled, now labour to be humbled ; for it was
that that made the Publican to be juttified rather
than the Pharifie, becaufe hee was humbled and
the Pharifie was not : and indeed none ace fur t her
from falvation than thofe that content themfclves
with outward formalities.
Now in Humiliation, for our fuller under-
Three qucfli. ft a ndins; of it. 1 will cxplaine thefe three que-
ftions.
i Wherein Humiliation doth confift.
2 What kinde of forrow is required in this
Humiliation.
3 How we fhall know whether our forrows
are true or not
^A * ; The firft queftion is, Wherein confifts this true
Humiliation 9
lAnfw* I anlwer, In three things:
Truehumilia-v j. In feeing your life to abound witha<ftual!
uon confifts g QncSj jj^ inilooking into your heart and nature,
in feeing our which is wholly corrupted, and the root of alle-
irves abound vilC and where your corruption is ftrongeft, as fire
miinne, in the root. Many labour to excufe their finnes
from their nature, becaufe that that is prone unto
it ; but that makes their caufe the worfe, it increa-
feth their vildnefle $ for, why haft thoufuch a na-
ture, anddoftnotcurbeit i Befides, their natures
are odious to God, though they never fhould
breake out ; as a Serpent is odious unto us,thqugh
he never hurt us. Further, caafider, haft thou not
macfe
The DoSlrine ofHum'tliatiotn 5!
made thy nature worfe i Every finne thou haft
committed makes it worfe 5 for a&uall finne doth
more increafe the cultome and habit of finne ; fo
that befides Adams finne, thou thy felfe art guilty
of corrupting thine owne nature.
2. In confidering that there is nothing irithce 2 * . ^
that is good atall ; fo the Apoftle fmh y Rom.y. 1 8. ^^ther^!^
Fori know that in me dwelleth no good thing : and, nothing good
Gal.$.22. The Scripture hath concluded all (noiondy inthie *
men, but things) under Jinne. Men thinke well of
themfelves,becaufe theyhave much good in them >
but confider with thy felfe thou haft nothing good
in thee at all : Can good fruit proceed from an ill
tree i
3. In fmiting thy heart with anapprehenfion 5 :
of death, hell, and mifery, due to thy finne 5 then In faming thy
wilt thou find thy felfe in a miferableeftate, ^^ z ^^
canft not chufe but be humbled, when in confide- ofGodscurfe
ration of thefe things, thy heart fmites thee, as
Belchazzars did him. And fo much for the firft
queftion.
The fecond queftion is, What kindeof forrow Q^/.2;
is required in this Humiliation?
1 anf *ver ; Not thofe violent flaftings of for- 4«fa* !
row, which for a while amaze like a land- Hood, ^$^1
but it milft be this : true huroilia- 1
When thy judgement is enlightned to fee thy tion -
eftate, and the judgements of God hanging over
thee 5 and after this convincing, then thy affe-
ctions are ftirred to moume for thy finne. If the
judgement bee fully convinced, the affeftions will
H 3 follow
5 4 The Do8rin$of Humiliation]
follow : therefore in Scripture, when any is
ftid to be humbled, inthofe places is flic wed that
their affe&ions were ftirred ; as we may fee, Acts
16. in the ] ay lor: and of Peter ^ it is faid of his
converfion, He went out and wept bitterly .- Soalfb of
thofe,^?/2. it is faid, They were pricked in their
hearts : for the ground of their forrow is the con-
vincing ofthe judgement, which workes upomhe
affedions 5 therefore Chrift lakh, The Spirit flail
come to convince the world offmne,&c. loh. i <5. 8 .The
other forrow not arifing from this convincing of
the judgement, is but a palfion, andfo is ftreight
gone 5 this is aa affe&ion, and fo is more perma-
nent although it is ftiller,as the deepeft waters are
ever ftillcft. And fo much for the fecond que-
ftion.
- ' Thethird queftion is, How fhalliie know whe-
w*PV* 3 • t jj er t /j C f e fo trowes of his be true or no ?
v4nfa. Tothislanfwer, Thereisan Humiliation not
How toknow deepe enough, a Height Humiliation 5 and there is
tr uc ionow* another too deepe,which fo drownes vs in forrow
that it takes awayallhopeof falvation,and brings
defpaire, fuch was the ibrrow of ludas and Acbito-
phel: but the third and true, is an indifferent be-
tweeneboth: fometimes there may be an humili-
ation and no grace, as there may be a plowing and
How true Hu- no f° w i n g- But true humiliation differs from other
miiiacion d\U forrowes thus :
thcr fo°r? °" Krftjn the rice of it : both a godly mznund m
i # 10W ' hypocrite may;- firft, be wounded with Gods
in the rife, wrath : fecondly, defirc freedome from hell 5 but
Th? TJoStrine of Humiliation. ff
into the godly God doth inftill gracious feeds,
whereby hee is humbled for finne as wefl as hell,
and defires g race as well as mercy : But the hypo-
crite onely defires mercy and freedome from thefe
torments, and therefore when the terrour ceafeth
his holinefie and defire of goodnefle ccafeth, and
io being eaftd from the torments, he cares for no
more; but the godly hee defires to be joyned to
Chrift, and to have his lufts mortified..
Secondly, in the continuance of it : hypocriti- *;
call humiliation may be longer or fhorter, but it is In &e comi-
never conftant, it dothvanifh; but truehumilia- £S^/;
tion doth laft all the life long. The humiliation *9;-
of hypocrites is like iron, which while it is hot Simile.
in the fire you may fafhion it which way you will,
but when it is once out, it is prefently ftiffe againe :
So Pharaoh as long as Gods hand was on him, hee
would let the people goe, but asfooneasthefirc
ofaffli&ion was removed, his heart was hardned $
fo was Ahab and*SW. But in true humiliation God
takes away the iron heart,& gives an heart of flefii,
fothat although it may be brawnie a little, yet ftill
it is flefti : Hypocrites fo long onely as they are
under the- judgement are fofr, but the heart of the
godly is al waies foft. • % I
Thirdly, by the fignes of brokennefle of heart: ^ d c ^f|f 3
Now brokennefle of heart GonwitioM of
i . Heales our finnes. Firft, the beloved, the he a fS - „
mafter finne, and then all the reft: other humilia- 5^^" ourt
tion skinne over,but cures not ; it ftops theftreame
for a while^but \t keakes out againe : k may caufe
you
^6 thDcSirine of Humiliation]
you to make many purpofes to leave the finne;yea,
and co leave it awhile, but you willremrne to
themagaine -, whereas if one bee truly humbled
heisftrongcragainftthat beloved fin than againft
any other ; not but that hee hath ftrong inclinati-
ons to that finne, but hee is more fhyeof it, and
fhunnes the occafions of that finne, becaufe hee
hath fully felt the fmart of it, and hath by his hu-
miliation feenethat finne more than any other.
Now after the beloved finne is once healed, then
- v the other finnes will foone be healed s as in a cloth
$***«• ^ j^^Qg out a deeper ftaine, the fame labour
doth wafli out lefler ftaines.
^Ttcaufetft 2. ; It caufeth love of Chrift : So Mary Magda-
JovctoCfanf j/^ becaufe flie was humbled much, and fawthat
Chrift had forgiven her much, therefore flie loved
much. So iW, who was much humbled, ever
exprefled a fervent love to Chrift, as we may fee,
Acts 21.13. where hee faith, having beene pcr-
fwadedby his friends not to goe to Jerufalem,
7 am ready not to bee hmd> hut alfo to dye for the name
of the Lordlefus: aswhofhould fay, Ifeare no-
thing, becaufe I care for nothing but Chrift. So
alfo, 2 Cor.j.iq. he faith, The love of Chrift con-
firaineth mee : and therefore when by humiliation
we fee what Chrift hath done for us,wc thinke wc
can never doe enough for him.
Signsto know Now you may know if you love Chrift or nots
whether wc b y t hc£e fignes : . ^
no. The nrft figne to know the love of Chnft, is o-
i.Qbcdiwcc bediences Hee that loveth Chrift, keepcth his
Com-
The. DuUrine of humiliation} ^
"Commandements, and they arc not grievous un-
to hira.
The fecond figne is this ; If you love him, you 2 , Afoaion
/hall finde in your heart that you love him, your towards bin£
heart .will be carried towards him 3 as I can tell
if I love a man, for then my heart is carried to-
wards him.
The third figne to know the love of Chrift, is $. The light
thjs $-It caufeth me to efteeme of fpirituall things, p»'iw»jgoffpi*
.to p viie them at an high rate, and other things lit- mua wg9t
tie worth : for when -a man is foundly humbled,
askehim then what he defires moft,he will anfwer-
Chrift and Grace, and that his corruptions may .
ceafe in him 3 as for outward things, hee pafleth
not for them: as a man that fees he muft dye, hce
cares for no outward wealth, take you that, give
him onely the pardon of his finnes.
The fourth figne of the love of Chrift, is this j
It maketh himcontent with the meaneft conditi- ^^Xhcf
on. The prodigall Sonne, when he was humbled, meaneft con-
fo he might be in his fathers houfe he was content; d " 1011 * .
he liked the meaneft condition, even to beafer-
vant j lam unworthy to be thy fome, make mee as one
of thy hiredfervants^ Luk. 15.21. So iW, after hec
w^s humbled, thought hinafelfe unworthy for the
Saints company, and that not for a fit onely, but
even ever after he ftill cryesour, I am unworthy to
beanApoflle. ThusNaom, returning home to her
Countrey, fdid^Jhe went outfull, and yet hadno-
thing but her felfe, fonnes, and husband ; fhe ac-
counted anything too, much for her. If a man
I ones
5 8 The Do&rine of Humiliation.
once come to be verily perfwaded that he is wor-
thy to be deftroycd, hee can with patience beare
anyloifesandcrofles ^ for the*fe are nothing to
death, which he knoweshehajth deferved •> there-
fore what impatience foever thou haft, fo much
art thou fhort of true humiliation.
1* Feare of of- The fifth figne to know we love Chrift 3 is this ;
knirngGod. It makes us fearcfull of offending God : tender-
neifeof confeience is ever adcording to themea-
fureof true humiliation ; for by how much the
more we are humbled, by fo much doe wee fearc
to offend God,and labour to walke obediently un-
to him. E fay 66.2. the Lord faith, TobimwiUt
look that ispdore and of a contrite fpir it ^ and trembleth
ax my word: If thou art of a contrite heart, thou
wilt tremble at his words ; that is, at his Com-
mandements ^ fuch an one feares to breake any
Commandement, he is fenfible of the leaft finne :
Hence it is, thatPw. 2S. 14. feare is oppofed to
hardneffe of heart; Happy is tbemmtbat fearetb aU
tvay^ but he that hardnetb bis heart (ball fall into mi f
chief e: Nowtheoppofitetohardnefle, isbroken-
nefle of heart, but feare is oppofed toitbecaufe
it k a figne of brokennefle of heart. Now this for-
fulneffe ftands in two things :
1. In a facility to be convicted of any finne;
for he that is not thus broken in heart, ftands out
with God, and will notyceld unto him.
2 . In a feare to offend God ; for when fice k
once convinced, he labours to doe according ft> his
knowledges and thenis afraid to cWpleafe God ; ei-
titer. x-Ia-
the r DoSlrine oftimittatlon* ^9
1 In committing the leaft finnejas Mofes would
not leave the leaft hoofe behinde him $ an^
as lob feared left his formes Jlwu/d have finned
in heart, lob 1,4. He was fo truly humbled*
that hee would not facrifice for owne finnes
onely, but even for his fonnes alfo, and that
the leaft, the thoughts of their hearts.
;2 In omitting the leaft good duty, or doing it
formally ; which thing the hypocrite cannot
doe, becaufehehath not this tendernefle of
conscience.
Thefixthfigneof thelovcofChrift, is this- *Jhe finding
It makes Gods Word Iweet unto us 5 as it was to ? n f [h e c ^ E c fof
David, Sweeter than the bonie and the home-combe : God*
Crummesarelweettoan hungry man; fo if a
man hunger after the Gofpell, it willfc fweet unt&
him. Indeed if the Word be fweetencd with hu-
mane Eloquence, it may bee fweet to one that is
carnall(forfoitispleafing to nature,) but if the
purer it is, and the more it is federated from thofe
|;audy flowers ; if the more piercing it is, the
tweeter it is to us, then it is a figne of a broken
heart j for it is a reproach to thoft that have not
a broken heart, and £b it cannot be iwcet : as wee
may fee, Ier.6.10. where the Lord faith, Behld y
their eat e is uncircumcifed, and they cannot hearken:
behold, the Word of the Lord is unto them d reproach 9
they have no delight in it. Andagaine, the Prophet
iaith,/m 15. 1 6. Thy words were found, -and I did
tat them, and thy Word was unto mee the joy and rejoy-
x'mg of mint hem: It is joy and rejoycing to thofc
I 2 tha£
Co The T>oSirine of Humiliation}
that have a broken heart, as the Prophet had : nay.
the (harper it is, the more they delight in it.
7.Mcekeneffe The feventh figne of our love to Chrift,is this •
of fpiric, j t cau f et h meekneffe of fpirir. The Jpirtt that dtvel- '
kihin us (before we are humbled ) luHeth after en-
vy, Iam./[.$.aow every naturall man is fo 5 but he
that is of a broken heart envieth not, he fpends his
anger on himfelfe, and lookes to his ovvne offen-
ces fo much, thathe regards notothcrs.
OUeSm But fpme man will here bee ready to objeft
and fay, My nature ishafty, and I cannot fup-
prefTeit.
v4*f»:' Tothislanfwer, It is true, everyone by na-
Humiliation tureisa Lion $ but grace when that comes,it turns
changethour us into Lamb sand meeke Sheepe. Luk.^.q. icfm
cryes in the wilderneffe, Prepare the way of the Lord y
drc but how ? by Humility : Every bigbmoun-
taine and bill fhall be digged downe^and the crooked jhall
be made firaight^ andt be rough wayes jhall bee made
fmootb : Humility, which prepareth for Chril?, :
diggeth downethofe high mountaines,and maketh
plainethofe rough wayes. I deny not but that
fomtimesGods child may haue a paflion of anger;
yet the peace of God rules in his heart, although
that fometimes breakes out as a rebell, but it d wels
not in him ; Chrift is meeke,and fo are all his. And
ipmuch for the third queftion.
Now to proceed further, in the explicatipnof
Humiliation, and come to the fourth queftion,
which is this,
9s*fi*4k JiYjwher . this Humiliation muft be inall men.
as
The DoSirine ofHufniliat'ioni 6 1
as well in thofe which arc wdl educated, and
have fallen into no groffe finnes, as in o-
thers t
I anfwer, yes ^ it muft be in all, even this great A»fw> ;
Humiliation here fpoken of, elfe let them goe ne-
ver fo farre, they will in the end fall away : and
that is the veryreafbn why fo manyProfeflbrs,that
have given up theirnames to follow Chrift, fall
away, becaufc they were never humbled foundly
for fiane.
Yet there is this difference betwixt the hu- Thca \^ erc . n *
miliation of one brought up well, and a grofle ° n u ^Veiu-
finner : ducated and a
i. The filth of finneisnotfo fuddenly revea- g™fcfin««,
led to thofe that have beene well brought up, and
have fome knowledge, and therefore they are not
fo fuddenly fmitten, as to thofe that lived in igno-
rance all their life long : thofe that have a light on
thefudden, it prcfently amazeth them ; evenfo
God ftrilces downe fuddenly the grofle finner, and
amazes him with a more violent forrow and hnmi-
liation^than he doth the other,
2. Thcjoyisnotfofudden, nor flashing, nor ti.
feflfibleinhimthat hath more knowledge 5 the
medicine isknowne to him asfoone as the wound :
he knowes Chrift a Saviour offered up for all that
are wounded for finne, and fo as foone as he feeles
the wound he applies the medicine -> fo is not his
trouble fo irkefome, neither being delivered hath
he fuch fenfible joy : For inftance, Suppofe a man
heinthcway wounded among thecves, and al-
I 3 moft:
g % the DoUnne of Humiliation.
moft killed, fo that he fa w no meanes of life ; if
one, a friend of his, onthefudden fhould fteppe
forth andhelpe him, hee would be more fenfiblc
of it, than fuch an one as knowing before he fliall
be robbed, getteth company to goe with him, and
foefcapes the danger. And fomuch for the four ci
queftion.
^f»{/f*5. The fifth queftion is this; What is the leaft de-
gree of Humiliation that muff be in one that will
be faved ?
Ianfwer, it is fo much as will bring us home
TM^fUe- tQ Chrift ; that is, fo much as will make us ap-
grec ot humi. prehend finne to be the greateft evill in the world,
jmion win a nd Chrift to be the greateft good j fo much as
® n lk t h"gr^!, nl will enable us to make finne our chiefeftforrow,
KftcuiU, and Chrift our chiefeft joy: when wee doe fo,
Cb atcft th ood ^enwhatfbevcris offered we negleft for Chrift,
S r«at goo anc |p Ilc £^ rre | 1 2 n:l- xhence isitthattheOhurches
VLTtfdi&torejoyce in Chris! with joy fmjpeakcd/e and
glorious, i Pet.i.S. For when we apprehend finne
to be the greateft evill, and by Chrift to beefreed
a mans con- from it, wc muft needs rejoyce unfpeakably. For
I'teinrhM wceare t0 know that our converfion confifts in
'ihiiii. " threethings:
i. In being foundly humbled, fo that wee fee
finne to be the greateft evill in the world.
2. In ftedfaftly laying hold of Chrift, and be-
leeving in him, fo that wee will not part with him
for any thing in the world.
3. Inanewnefleof life, walking in obedience
to ail his Commandements : and therefore Chrift
faith
Tfo Dofifrine of Humiliation. C%
faith, Ti^tf 16. Bee will fend the Comforter to- convince
the world of finne, andrighttoufne(fe : firft, to hum-
ble for finnc : and in this alio there are degrees •
for here one m ay be humbled more than another,
and fo thirft after Chrift more j but the more wee
are humbled, the better we are humbled j it is a
figneGod hath a greater worke to doe by us ^
when we are thus humbled : It is a great fault in
us that we are prone to thinkc that we are humbled
enough, and that our humiliation at our firft con-
version was enough , no (beloved) our humilia-
tion muft not be like a land- flood, tkat runnes but
for a little time , but like a fpring running con-
tinually 5 for all degrees in grace, depending on
God, mortification of ourlufts 3 &c. depends on
thedegrees of our humiliation > and hee that is
the moft humbled, would be much more if he faw
himfelfetobethe better. Andfo much for the
fifth queftion.
The fixth queftion is this, How fhall wc come to Q*o?. &
be thus humbled i
I anfwer, 'By the Law •, for though the whole <**&•
aft ^ of our humiliation is wrought by the Law and ™eiy^L«
the Gofpell, Rom. 6. yet that humiliation which I of huarliauoa
now urge, is that legall humiliation which is •
wrought by the Law : by the Law, I meane not
onely the tenCdmmandements, but the reditude
of our perfensto the whole Scripture, which is
theexpofitionofthem: Firft, confider therefore
how much perfe&ion Gods word requireth, then
how fhort you come of that perfe&ion 5 this is one
meanes, ' I
64 ThsDoffrine ofHumiltationl
Ohhtt. I but feme man will bee ready to fay, I have
done what I could, and yet I am not humbled.
Anfw* To this I anfwer, it is not the Law alone that
muft humble us, but it muft be joyned with the
fpirk of bondage 5 for as to make the Gofpdl cf-
fe&uall there is required the fpiritof confolation,
and a faith to beleeve it ; fo to make the Lawcf-
fediuall ihere is required the fpirit of bondage,and
The fpiritof faith proportionable. The fpirit of bondage is
bondage, what that which enlightneth us tolee the bo;*a.
and - W d 7 T • w ^ ere ^ n vvc are ^y rca f° n °f 0llr fi^nes, and then
miiiauon, U " is required a faith to beleeve the threats againit
thofefinnesj for faith is required to beleeve
Gods threats as well as his promifes 5 faith in the
generall being nothing but a lifcing us up to fee
what nature cannot : for when the uncleane perfon
is threatned he is not moved becaufe he beleeves
not. ' ■ s
, . - But here fome man will be ready to objed and
fay. Afflictions often humble us, therefore it is not
the Law that doth it.
Anf*. To this I anfwer, Afflictions, as the plow,makc
Howaffliai. Wa y 5 but it is the feed of the Law fowne in our
Law amcurre hearts that muft humble us": indeed thofe notions,
to humijiation which they had before, areinaffli&ions made to
feem otherwife then before : but we muft take heed
that affli&ions caufL not worldly forrow, for that
is the applying of" the corrofive to a whole place.
Now you muft know that there is an extraor-
dinary humiliation which God at fome times
workesin fome men, we urge not to that, fGod
workes
The DoSrine of Humiliation: 6%
workes chat in whom he pleafeth,andintendeth ro
make extraordinary,,) wee urge to the ordinary
humiliation. Now the meanes to attaine that, are
thefefive :
The firft meanes to attaiae humiliation, is, To Five meanes
enterintoaferiousconfiderationof our eftate, as to ^ umi ^a"^
theprodigall Sonne did .5 he isfaid,£//i. 15. to confidcTow
com to himfelfe^ and confider that his father had e- effaces,
nough, and he ftarved. So every one of us fhould
doe .-confider
Firft, the greatnefle of thy finnes in particular r ;
and make Catalogues of them.
And then fecondly, let our a#uall finnes leadc '* .
us to our corrupt heart, which is the root of all.
So God dealt with the children of ltracl,Deut. 8.
2. where it isfaid, God led them forty ye Ares in tht
mldemejfe^ to humble them, andto prove them^ and
to know what was in M their hearts $c. Hee himfelfe
knew it wellenough, but by their finnes he would
make it knowne to themfelves and others. So al-
io God dealt with Hezekias^ 2 Chron.32.31. where
it is laid, God left him^ to try him y andto know all
thatwasm his heart. Hezekiab had a proud heart,
and God left him to himfelfe,not that God might
know what was in his heart, but that hee himfelfe
might know. So God tels the IfraelitesyEs^.^.
31. Yee [hall remember your owne evillwaycs^ and
your doings that were not good^ and (hall loath your
ftlvesin yourowne fight for your iniquity $c.
Thirdly, Having thus confidered your finnes, Sa
confider Gods wrath, and the certainty of it 5 the
K s wrath
65 The Doctrine of Humiluuon.
wrath of a King is the meflenger of death, what
then is the wrath of almighty God? even as the
power of God is more than the power of man, (o
is his wrath alfo : as long as he lives, fo long will
he punifh thee in hell. The confideration of this
made Mofes breake out,P/rf/.po.and hyjvhoknomu;
the power of his wrath ? Paul is in great heavinefle for
the lewes, Rom. 9. And as God (hewed his almigh-
ty power in making of man,fo will he in deftroying
. and punifhing. And this wrath of his (hall fall up-
on the moftienfible part of man, viz. thefoule,
which as it is capable of the greateft mCwifure of
joy, fois it capable of the greateft meafure of
griefc. What is God but infinite/* what is his wrath
but infinite? under it thou (halt mod wtfhfor death,
whichnow thou meft fcarcft.
t 4 Meancj,to The f cc °nd nieancs to obtaine Humiliation, is y
lufferioirQw today a great while on this confideration, tofuf-
to abide on us f cr f orrow t0 &[& on our hearts 5 for it is the oft
andferious confideration that effeds this : and
therefore we may learne fomething from Sathan,
when he would drive a man todefpaire, he oft puts
thoughts of Gods wrath due unto our finnes into
ourmindes, hee holds the object clo(e into our
mind:s, and fo letteth us thinke of nothing el(e. It
is the frequent and ferious confideration of thefe
things that humbleth us : This was that that hum-
bled Davtd^ PfaL 5 1 . My finne tva<s alrvaies befortm :
fo lam.^. 8 . Clean fe jour hands ye [inner s, andpunfic
your hearts yee double minded : How is that done 1
verf.p.beaffliffed and mum: all waveringnefle
and.
The DoBrine o/Hmiiiation. By
and inftability comes from the corruption of the
heart,and therefore cleanfe that; and the way to
cleanfethatistobe humbled ; and the way to be
humbled is to fequefter your felfe from all carnall
mirth (though elfelawfull) and (by on thefe con-
tentions.
The third meanes is this- If you cannot fee
finnein it felfe, labour to fee it inhiseffefls. All ^S*
miferies which you fecle in your felfe, or know in cfeas.
others, are the fruits of it ; and this will make you
fay,it is a bitter thing tofinne, lo Peter in hisfe-
cond Epiftle and fecond chapter, by thi^effie<a ag-
gravates jfinne^ where he fhewes it was foh finne
that the Angels were thrownedowne *mt® hell,
that the old world was drowned, tkm&irfmeand
Utrmrrd) were deftroyed.
The fourth meanes to attaine humiliation is, to 4.Meanes,t©
make thefe evils prefent before you by faith : as in ™ kc f^if"
anoptickc glafle^thofethingsthatareafarofFwill fi3£ efe
feemeneeretothofethatlookein it 5 lo thefeby
faith ftiould fecme at the very doore : it may be the
notconfideringthemas prefent makes them not
affefl you 5 for what is a farre off, although it be in
it felfe fearefuljc t is not feared,as death,&c. there- *
forefet hell before your eyes, and fee it as prefent
before you. Two ^.
Make prefent unto you thefe two things : • oughuo b?
1 Allfinnespaft: a thing that is paft vswillP rcre n tb eforc
feeme fmall unto us, though if be as great as e- vs *
ver it was before, and fo doe our finnes to us :
we ufually doe as men that leave fomethmg be-
• K 2 hinde
68 The boStrint of Humiliation.
hinde them, when they are far gone they thinks
it js but a little, and therefore they will not re-
turne for it ; fo we being far off from our fhncs,
they feeme little unto us,, but we mud remem-
ber the, day of our iniquity. Let us therefore
make them our finncs prefenr, God heefteemes
them as great as ever they were, let us doe fo
therefore, Jet them feeme, abominable to us:
thus did lob poflefle the finnes of his youth.
2 \ Things future : as Gods judgements,which are
necrc at hand 3 and lye at the doore, as God faies
tQCaip, although they feeme to us a farre off:
But this is Satans cunning to deceive us; he is.as
a Painter, v/ho by the collufion of colors makes
things feeme far off which arenigh^fo he makes
Gods wrath which lyes at our doore, feeme a
farre off, when sis it may bee it will light on us
the next day.
*. Meaner The fifth meanes ..to attaine Humiliation, is,
To take heed To take heed of all fuch falfe fhifts whereby
ofjhifts; you may feeme to keepe off the blow of. Gods
law from lighting on you: wee are never moved
with thefe confederations untill all fhifts are
removed; io that wee fee nothing but death, and
^ then we tremble.
Ei htfliifts ^e ^ cs ty w k* c h me ^ thinke to keepe offthe
whereby men blow ofGods judgments 3 and fo with- hold them-
1 a ink ]° kcep Selves fr° m being humbled,are thefe eight :
JJwG? 1 * Civilitie > * his Gloworme of civility CogUt-
tereth in the darke, that wee thinke it to bee a true
fparke of grace> but where the fpirit fliines wee
fcall
ThsDoffirineofRumiiiathtn 6$
fliali findeit falfe : and as the Divell deludeth
Witches, in giving them leaves inftead of filver
and gold, fo doth hec deale with thee here 5 for
except there be a fupcrnaturall frame of thy hear:-,
there is not caufeof comfort notvvithftanding all
thy civility : and therefore thou muft bee fure to
have fomething in thee more than nature^ for civi-
lity will not bring to heaven.
2 Formall performance of holy duties ; as 2l ; ormal1
.. r , rr m performance
pray ing 5 readmg,&c. that puffes men up,ana keeps v o{ ho ) y dime*
them from humiliation. If you either omitted
them altogether, then your conference would
checkeyou; or performed them well, then your
heart would be bettered, and you would be hum-
bled : but this formall doing of them keepes the
heart dead and fenflefle. Remember therefore that
nofacrifice is acceptable to God, but that that
comes fvomz Broken heart ,PfaL<) 1. . Vlr
3 The badncfle of your nature $ you would f-^jjjf
doe better, but your nature is fo bad that you can-
not.But remember,firft,That that aggravates your Twoxamions . .
finne, and God likes youtheworfefdr that, and I,:
will the hardlier pardon you ; even as wee our
felvesarereadieft to pardon an offence in a good
nature. Secondly v your felfe is the cauie of the a#2
badneffe of your nature : God gave you in ^yidam
a good nature, but you have loft it, andfinceby
many finnes haye made it worfe by farre.
4 Gods mercy : he is mercifull, therefore you 4. Go <fc axxyy
willnotfeare: but what if hee be mercifull, hee* •'■
caJJsnotthee 3 thou art not burdened with thy-
K 3 . finncs^,
,
yo TheD^Sirineof Humiliation.
iinnes, he cals oncly fuch, Come tmto mee all ye that
are heavy laden^ andltvtlleafeyou. What haft thou
to doe with mercy, "which ieeftnot thy mifery ?
thou haft no part in it,as Ich» faid to Iezabeft.
y.Thc making 5 The making confcience of many things ;
coRfciencc of {q Herod did many things after lohns preaching > io
many things- ^ Q cnt j[ es jy ^y nature t h e things contained in
the Law, yet were without Go^Rom 2. but there
is no example like unto that of AmAzia, 2 Chron.
25.2. he did that which was right in the fight of the
Lord for a long time, but not with a, perfect heart.
One may make conicience of praying in private,
and of doing many good duties, and yet have no
true grace, but doe all out of a natural! confcience
for feare of punishment.
6. The delay £• Becaufe Judgements come not fvviftly, and
of executing are not fpeedily executed, Minifters threaten but
«f judgement t hey fecle nothing : But wee muft know, that the
kfle afflictions we have had, the more are behind ;
andlknownotamore miferable condition than
; this is ; it is a raoft dangerous figne thou art or-
dained to death, when thou art thus let alone vn-
puniflit : As we ufe to fay,when men are frequent-
Smilu ly ficke there is no danger of death, but when they
never have beeneficke, and at length fall into it, it
is very dangerous ; fo it is to be feared,that when
once God beginnes with thee, hee will make an
end) as hee threatned to Hejthnie and Phincxs ; hee
will fo ftrike, that he will not flrike twice : lo that
nothing can be worfe, thanfor afinnerto goe on
withouctronblc.
7 Men
Tbs DoEirme of Humiliation] 7 1
7. Men judge thek eftates and finnes mafalle 7«Afaifeops.
.inn • nnnp (fiuthm) rhinlp ill nionc>f '
ballanceof opinion : none (fay theyj.thinke ill "
of them,but a few that are more precife than wifc
Butconfider:
1 That Minifters arc onely the men by whom Thttecauii.
ye beleeve^not whom ye fhould beleevc : take our ons *
words but fo farre forth as they are proved unto
you by Scripture ; and if they be true, then (al-
though few be of that minded yet you ought to
beleevethtm.
2 Confider whether that latitude of Religion u
which thou ftickeft unto, and hoped to bee faved
by,willfervetheeonthy death-bed,andattheday
ofjudgement.
3 Confider that it is the part of holy men, and f 9
of noneelfe, to difceme which are the wayes of
God ; every one is to be beleeved in his owne art,
therefore beleeve them »
Menthinkethatit concernes onely fome to bee t h at n f °me mon
holy, as Minifters 5 &c. and nor ail. I willanfwer (bouldbcho-
fuch with the faying of Wifedomc, Tfo way ^ lyandnotaH.
godlinejfi is too high for d foele : If thou wert wife,
thou wouldeft thinke it concerned thee alfo.
Now I be! eech you (brethren) humble your ^ 4
felves, and fo much the rather, becaufenow the
time and neceffity of the Church requires it, now
while fhee is thus in her mourning gowne feeke
not after your profits and pleafures, drinke not *
•Wine in bowles, ufe not now the liberties that o-
therwife lawfully you might. Remember that
% ing of Vmh r 2 Sam, 11,11. The 4rh 7 andlfrael^
and-
rj z IhtDoUrint ofMumdtatkn}
atd ludd) abide in tents , and my Lord ' lod >, and the \ftr-
vants of my Lord Art encamped in the open fields, fhall
I then got into my houfe to eat and to drinke, and to
lye with my wife ? &c. And doe as Danieldid/tiips
9. Nowpraftifealithe parrs of Humiliation^ w
Gods Church needeth it; although you your
felves were free, yet humble your felves for the
finnes of others j continually pray to God for
them. Remember what God rhreatneth to thofe,
Ffa.zz 12. that when he called to mourning, they
followed their pleafure -> hee faith, He will not
forget it to the death: (oEfa.66.%. God is angry
withall that negleft this duty, and will not bee
ftirreduptoperformeit j but thofe that doe call
onhimhewillheare. The unrighteous Judge, Luk.
1 8 . was overcome by importunity,and then much
more will God : if we humble our felves, as Mor-
decay ^Efier 4. 14. concluded excellently, Their de-
liverance "{hall art fe from another pUce -^ foimywe;
then certainly the Church fhall ftand, and Ami*
chrift fhall fall, as a mill-ftone into the fea, never
. to rife up againe. I grant hee may rage very farre,
he hath raged farre already, and how farre more
he fhall rage, God onely knowes ; yet in the end,
certaine it is he Aril fall,& the Church fhall ftand.
Let us all therefore be humbled, you which have
not yetbegunne this humiliation, now beginne 5
and yec which have begunne, bee ftedfaft therein,
♦knowing that your labour fliall not bee in vmcin
the Lord 5 *
The next thing to be ihewed after this doflrine
b • that
Mercy to be found in thrift. j$
that wee are dead in (jnne, is the meanes of reco-
vering our life^and that is by chrijl^s it is in the
Text (y §u hath bee quickened thai were dead ^ &c.)
Hee> that is, Chift hath done it. Hence learne
this do&rinc of comfort, as a refreshing cordi-
all next after the bitter potion of humiliati-
on. That:
Whofotver wUlcome to Chrijljnay come and fin de & ° &?- 3 •
mercy> Rev.22.i7. whofever will y let him tajle oj r f n ^dolrinc
the waters of life freely . Here I wi 11 fhe w :
1 What is meant by H7i7/(ir^/ifv^riir///) that z Taking of
is, he that will receive Chrift with all his con- chrift -
ditions, to be his Lord and his Ruler, &c.
Whofoeverwill thus take Chrift hee may : if
wee would take Chrift before wee were hum-
bled we might , but till we be humbled we will
not take him. It is Chrift that gives life,but till
we be hungry we wil not take him and eat him:
the Sunneenlightenethjbut the window lets it simile.
in; Chrift gives life, but our hungring after
him makes us eat him, which we will not doe.
untill wee be humbled.
2 May come toChrift'] that is, receive him, * Laying hold
and beleeve in him; it is but laying hold of him ° '
when hee fees he muftperifhj as a man that is simiU.
fallinginto the fea 3 cafts himfelfeon a rocke v
and there will lie and reft; fo wee feeing wee
muft perifh without him • wee clap hold on
him,and will not leave him for any perfecution
or pleafure. W
3 Whofotvermff] It is generally propounded; l ^™l '-,-
L for take him.
j
74 Mercy to be found in (hrtfl.
for Chrift is a common iountaine 3 he that will,
may come- As lohn 7.3,7. ?fanymanthirjl,lct
him come unto mee anddrinke ; htt that bcleeveth in
m:e, as faith the Scripture, out of his belly JhaK
fotv living waters: and againe,/^.} .i6.G*dgavt
his onely begotten Sonne, that whofoever bekeved in
him yjhould not peri/hi but have cuerlafiitig life. As
the old Adam was a common root of finne and
damnation-, fo is Chrift the fecond^^w* of
grace and fal vation : as at the yeere of Jubilee,
when the trumpet founded, whofoever would
might goe free, but if any would be foflavifh as
to ferve,they might ; foaow to Chrift,now he
calleth,whofoever will^may goe free and be de-
li vered 5 but if there be any fo flavifh minded
as to ftay, they may*
The ground The grounds of this Do&rine why I thus ge-
^fihcDodrin nerally deliver it, arethefe:
1 en othcmifc * Becaufe elfe there were no ground of our
n© groond of faith j faith muft have a ground of Scripture,
our fakh. ^ t £ c Scripture makes noparticular promife
to any man; it faith not,thou Thomas, or thou
John, (halt be faved, but it faith ,WhofoeverwilF,
let him come, anddrinke freely of the water of life :
Then we fay 3 but I will; therefore on this
ground is the ftrcngth of faith, that whofoever
will, may come.
~ Faith is a- 2 Becaufe faith is about things that are;
t**?^ faith nrefuppofeth his objefl : God gives the
genertSPpromife, Whomever willbeleeve,(kallbc
faved; This istfccobjcG ofjaxrh^thispremifed
' thf
Miicp to hi found in thrift. 75
the fafthfolloweth $ and 1%, the the caufe of ail
the confluences, as that Chrift is mine, I
am fan&ified,juftified,&c. thefe follow faith,
but the ob jeft is before/viz. chat whofoever wil
come to Chrift, may : as,if I beleeve the world
is created, then itmuftfirft be created, fbifl
beleeve,I fhall be faved,if Igoe to Chrift,then
Imuftfirfthavethis, for to beleeve, thzt who-
mever will come to Chrifi^may come.
Tocxhortfomanyasare bumbled for finne, pf£
and fee what need they have of Chrift,tocome
to him to be quickened $ the fountaine is open-
ed, fo that, be thy finnes never fo many, or great
however,committed of knowledge after many
vowes or covenants, yet if thou art fo touched
and humbled for thy finnes, that thcutruely
thirfteft after Chrift, if thou wilt take him,
thoumaift. To thofe onely that are humbled
is this wide doore of comfort opened 5 art thou
but humbled, let thy finne be never fo great,
fuppofe it be of murther,uncleanncfle,&c. let
them be aggravated with all the circumftan-
ces, yet if thou canft be but humbled, and then
lay lK>ld on Chrift thou maieft,Rcad 1 Cor \6. ?.
See what great finnes thofe were, how can you
name greater ? Neither fornicator ,nor idolater % nor
adulter /for effeminate y nor abufers of them/elves with
mankind y nor thteves^nor covetous, ner drunkards,
nor revilers 9 nor extortioners, fla/l inherit tfoKing*
dome of Gtd* Andfuch were fome ofye&fbntyee
anwAjbedjbntje arefanftifiedffut ye are iuftified^&c.
-75 Mercy to hefoundin Chrlft,
Nay ,fuppofe you have not one jot of holinefle,
nor of godly forrow, yet doe but take Chrift,
and hee is thine. To looke for forrow and
.holineffe before thou takeft Chrift, is to looke
for life before the foule. Therefore doe but
take him and hee is thine: for,
i The promife is free without any condi-
tion ; If godly forrow and grace were re-
quired, it were not free- godly forrow and
grace followes faith, but are not required be-
fore it.
2 The promife is generally UHark.i6.i6.
Cot yet unto all the world, and preach the Gof-
pell to every creature : If therefore there be any
poore. foule touched with his finnes, fb as
hee wilMoe or fuffer any thing for Chrift,
to him I fpeake comfort, to him Chriftdoth
belong, thou maieft have C h R i s t if thou
wilt.
Obiett. But fome man will here be ready to ob-
j.e& and fay, Then every one will take him.
tAnfwer. To this I anfwer,Every one would take him
Evcr y Tv *° r a S av * our > but there be conditions follow*
chrift mS i Q g after, though not going before faith: if
Saviour.but you beleeve hee is yonr Saviour, you muft
notasaLor(1, beleeve hee is your Lord, you muft ferve
him .in all his commands, and leave all yonr
finnes, which none will doe, untill they fee
that without him they cannot but pcriih:
and rfSfee but they will take him, whom,
when they have taken him, he deicendeth
into
Mtrcy to be found in Chrifl. jy
into thern^ and quickeneth them, and ani-
mates them, and makes them like himfelfe.
As fire doth yron, to have the fame quali. Simiie.
ties which fire hath 3 although not the fame
degrees. Thus when a man 3 humbled for finne 5
longeth after Chrift, and receives him,Chrift
enters into him 3 and gives him a threefold ^jjjjj^ g1 ^*
life : i The life of guiltlefnefle, by which quickeneth a
wee are free from the guilt offinne. 2 The *«e-fddJjfc
life of grace. 5 The life of joy. Thus hee
quickeneth thofe which are dead in tre/pajfes and
finnes. Hitherto of the firfl verfe, we come now
to the fecond*
L 3 CON*
:
Continuance in
SINNE
DANGEROVS.
EpHES.2. VERS.2.
Wherin in times fafi n walked according to theemfe
of this world 9 accerding to the Prince of the power of
the aire, the fpirit that now ruteth in the children
ofdifebedience^c.
Fter the Apoftle had proved
thefe Ephefianss to whom hee
writes, to be dead in trefpajjes and
finnes ; here in the next verfe
nee proceeds to confirme his
Dor&rinejby proving them to
be dead men ftom the fignes of death, which
are three: That tbtj walked*
I AcccrdingtothecwrfeofthemlJ:
% According to the Prince of 'the *tn H
3 In the ItTftt ofthefiefk »
So Continuance infinne dangerous]
Thefe are the guides by whom they were Ie A,
the world, the flefh and the divell: where fuc
guides lead a man, hee is like to runne a goou
courfe.
Now the point of Do&rine that arifcth from
thefirftofthefe, is:
c DoBr t x . <T}] at whoever walketh in anycourftojftnne^is a
dead man^and the child of wrath . that is, if there
be any ruling luft in a man , fo that hee foilowes
it, and it commandethhim,thatmanisinthe
eftate of condemnation,
Tbe Doftrinc ^his * s pl a * ne 3 Rem.S. t . 7 here it nocondem.
proovcd by nation to thofe which are in chrift Jefus jvho walke not
Scripture, a f ter the fle(h> hut after the fpirit. If there be no
condemnation to thofe which walke after the
fpirit; then certainely there is condemnation
to thofe which walke after the fiefli : So like-
wife, Rom. 6. 14. Sin hath no domwionover you fir
you are not under the law> but under grace ; that is,if
fin hath but dominion over you, then were you
in the eftate of death : if but any luft hath do-
minion over you, fo that you muft yeeld obedi-
ence to it, you are not in the eftate of grace,but
of damnation : and the.reafon hereof is verf. 1 8,
becaufe,jw artthefervamsoffwne^ (for his fir-
wants you are whom you obey.) Suppofe you have
but any one predominant finne, it is enough to
damme thee. There are fbme that can deny the
fin of Jufts., butfor to leave rfieircompany^that
they cannot doe : Againe,fome can leave their
, company^ but by no raeanes will parr with the
L " finne
"Continuance in finne dangerous. %*
finffe of luft •• fome can part with both : but for
their riches, they will not part with a penny 5
and fofor other particulars, many will be coil-
Tent te part with fome of their fins,but one is fo
fweet,that they will not part with it. But let all
fuch know, that if they have butany one finne
to rule and reigne fo in them, that they muft
needs obey it $ if it be fo fweet unto them,thst
they cannot leave it, they areinthecftateof
condemnation: yea,if they continue but in any
one knowrie finne, for there is but one way to
heaven,but by-waies a thoufand : now, if thou
takeft but one by-way, it will leade thee from
heaven as well as if twenty* for the right way
to hit the marke, is but one, but there are many
by-waies wherein we may mifTe.
I added, wbefnvtr watketh in any knoxent finne*
Indeed, a man may fometimes by chance flip
out of the way into fome finne- but I meane
not fuch a man,6ut him that maketh fome finne
his continuall walke.
But every one will be ready to fay ; This is a
hard faying, and who can indure it ? I will s ) reafonl
therefore fhew you lome reafons for it.
The firftreafon is, becaufe, that whofoever &**&»• *•
walketh in any knowne finne, is overcome of Sh^fin^
finne, and whofoever is overcome of finne can- oTcrcomc of
not be faved . Indeed, agodly man may often- fiane- -
times be foiled, but never is overcome, and at
thelaft getteth the vidory : But when a man
affimulates himfelfe to finne, and without any
M relu&ation
g* Continuance infinnt dangeroni:
relu Nation is overcome of it, ftiiving no «ore
againft it, as fire when itisouercome by wa-
ter, that man is certainely in the eftate of con.
demnation. This ii the meaning of the Apo-
ftle Peter, 2 Pet. 2 .9. while they promife them liber*
tie y they themselves are the fervants of corruption Jor
of whom a man is overcome ^of the fame hee is brought
in bondage : If any finne overcome thee,thou art
in the eftate of damnation. It will not ferve our
turne, to ufe thofe weake excufes, which com-
monly is our plea • to fay, wee cannot leave
them^becaufe wcare flefhand blood 5 and they
are naturally in us,
Reafen 2. ^ c ^ econc * re *f° n 1S * becaufe, whofoever
in him * finne walketh in any knowne finne, in him finne is
hath the chief- predominant, and hath the chiefe command,
^^^ and where that hath the chiefe command and
place, rules, God hath no place • for the motion fol-
lowes the predominant element ; if godlineffe
he predominant, that moves us and rules us;
if finne be predominant in us, that rules us. As
a man fpeaketh out of the abundance that is
in his heart, f© alfo he worketh out of the abun-
dance that is in his heart. This is plaine, for
when Chrift would fhew their hearts to be
bad, hee biddeth them confider their fpeech;
and if he could gather the naughtincfle of their
hearts by their fpeech, then certainly much
more by their a&ions and workes.
Obiett, I 3 but fome may fay, I have a fecret finne in
my heart, yet it breakethnot jfbrth 5 Ikeepcit
in,
Continuance infinne dmgerouil £ j
in, and will not fuffer it to come out,and Co long
it is not predominant, neither doth iFbeare
rule, neither doth he walke after it, but covers
it.
I anfwer, they have fo, and though they doe Mfc
not walke after trhem, yet they are not the bet-
ter for that, for God judgeth according to the
inward heart, he judgeth according to thehea*
ven we aime at in our owne hearts, he feeth the
fecret bent of the heart which way ft is $ it
.may feeme contrary to the eyes of men, but hee
judgeth not according to the outward appea-
rance, but hee judgeth with righteous judge-
ment.
The third reafon is , becaufe,that whofoeyer Reaf. £
lyeth in any knowne finne,is an hypocrite, and Hccisat.% f :
no hypocrite can be faved,though he doth other P ocritc *
things never fo well ; for fuch an one hangeth
not like the fprigge, but like a bough that is al-
moft rent off the olive tree, which can never
profper. If he did but a little, and yet did it in
finceritie, it would be accepted,whereas> while
hedothmuch,yetinhypooffie,God regardeth f od fa « hr ^
it not. This I finde by comparing thefe two £%\ t u h bg S
places together. 2 Cron.i 5.2. And zOmij. wichGnccri.
17. Inthefirftplaceitisfaid 5 that Amazidiid*^***
that which was right in the fight of the Lord, but not things with
withaferfeft heart y and y therefore God reje&ed Hypocrifie,
him : the meaning is, that he was not through-
out perfeft, bnthad fome fecret finne in him,
therefore God reje&ed him.
M 2 Now,
$4 Continuance mfinnt eUngeroutl
Now, in the other place, It is faid, The hem
tfhS&nasprfett all his daiesflet as we may read,
he had many infirmities : as i He put not away
the high places : 2 He relied upon the King of
Eqyft : 3 He trufted on the Phy ficians : 4 He
put the Prophet into prifon ♦ Yet notwithftan-
ding all thefe infirmities, it is faid, his heart was
ferfefi, becaufe that thefe did not rule in him :
For, where there is found humiliation wrought
in any man, he,though thefe through infirmity
may be in him , yet he walketh not after them.,
and then only humiliation is good, when a man
is defirous to be rid of his finnes 5 and this the
hypocrite wanteth,becaufe there is rottennefle
at the core, and his heart is not truly found.
ReAfon 4> The fourth reafon is, becaufe that hee that
He is ready to walkethbutinany one knowne finne,ifhe had
ronncimo c- b ut tentation unto other finnes,he would runne
ac(afipn Up ° n ioto them alfo. Thence is that of the Apoftle
James 2.10,1 r. Whofeever fhaffkeepthe whole latp 9
and yet ojfendin toe pointy isguiltkofall^ his mea-
ning is,that if fuch a man had but as ftrong ten-
rations unto other fins, he would commit them
alfb • for if a man doeth any duty outof finceri-
ty,he would.do all,becaufe that God comman-
ded all, as it followeth in the fame place : For
he thatfiid, Dee not commit adulter i *, faid a/Jo, Doe
not kill: Now } ifthoucommit,not4dMlterie } yetifthoft
kill) thou art become a tranfgreflo r of the whole law*
For* looke what finnefoever thou art tempted
anto, the fame thou wilt commit, and if * nun*
dred
Continuance in finne danger em. e 5
dred tentations fhouldjas muchbefetthee,thou
wouldeft yeeld to them all as well as to one.
For the better meaning of the point, here it £«&
may be demanded, what this walking is. What ^ his waJ
To this I anfwer,It is a metaphor taken from J^ # "
the manner of men in their moftufuall and or- Right* walk*
dinary carriage of themfelves $ and therefore ir in § ^tnown*
needes fbme explanation,becaufe it is a figura* ^ oi ^ c f ^
tive fpeech. Now it is difeerned by thefe way,
foure things,
Firft,See what way a man choofeth to walke
in • If a man by accident happeneth to fail into
fome by-path 3 where lies not his journy, that
way is not of his choofing, hee is not faid to
walke in that way : Pfal. 112.30. There David
faith, I have cbofen the way of truths thy iudgc-
ments have 1 laidfaforeme. His meaning Is,when
hee did wholly confider what [ournie to take,
then hee fell into Godspath, and went in his
wares- this was his refolution. If then after
confideration thou haft a full pttrpofeandin- #
ward refolution to go in the paths of righteouP
neffe, thou walkeft right.
2i See what way thou goeft forward in, for * Byibcpro«
that way thou walkeft in 5 if a man choofe a * rcffc lherm '
way, and goe not on in that way , it is nothing ;
David, Pfal.up. 32. faies, lwillrunne the way
if thy €6mmandement$> when tfwu jhalt inhrgt mj
heart. But many are here deceived, they thinke
they have cho/enihe waies of God, and yet go
oninthewaicsoffinne$ if they would walke
M 1 aright 3 ,
86 CrtMMMnce infime dUn^ctoui.
aright, they rauft hold on the paths of good-
neffc.
3 Bycompa- 3 See what companions and guides you
fcStt* B * choofe for your journie 5 if thou profeffe thou
haftchofenthewaiesof God, and yet doft de-
light in the fame finfull pleafures thoudideft
defire, thou maieft fay what thou wilt, but cer-
tein it is,that thou art the fame man thou wert:
for Dwids refoiution, when hee walked in this
path,was quite contrary, he faies, Away from me
jit that worke imq«itie t for 1 will novo keepe the com-
mandemtntsofmyGid. And this is laid downe
ia the Text: if therefore wee follow the fame
guides, the world, the flefh and the divell, wee
ftill go wrong,and are not yet in the right way.
4 Byih • 4 See what provifion thou makeft for the
r Son wee place before thou come thither j See whether
m * ke * thou feekeft God or the divell. A man that is
to travell into/^/y,or any other country to traf-
ficke there 3 will De fure to provide afore- hand
♦ for his journie • doe thou likewife,fee for what
country thou bringeft exchange for 5 if thou
feift out all here for heaven,it is a figne thou art
travelling thither ^ but if wee will make fliip-
wracke of a good confidence, and all our care is
to gaine here, it is a plaine figne we walke not
aright; and that wee mind nothing lefle than
heaven. Now, thus much for the meaning of
walking.
rfilT. The ufes follow : 1 This fhauldbeatriall
ro for us to examine ourfehres, whcrfier ^cebe
living
living men or no • for if we be living, then we we wa ^ c irt
walke, and if wee walke, then wee are to fee &e right way
whether we walke in the right way or not 5 for, orno#
this is the fcope of the Apofte here. Now, this
we may know by that place, Eom.8.1. There is
no' condemnation to them which are in Chrift lefts >
who walke not after thefefh, but after the Spirit :
his meaning is,by this yee (hall know 3 whether
ye are in Cnrift Jefus or not,if ye are in Chrift,
yee walke not after the flefli, but after the Spi-
rit. This is a fure place of triall, and a true
touchftone. Andthis^triall is very neceflarie
for us 5 becaufe, that men live in the Church
as corne lies in the barne, after it is threfht in
the floore. It is called corne from the more
worthy part, and that rightly, yet there is
more chaffe than corne in the heap, and there-
fore it is neceffary that the fannefhould come
and difc«rne the chaffe from the true corne : fo
intheChurch, there isneedofthefannealfo,
to winnow the good corne from the chaffe , Le t
men therefore by thefe two rules examine Two rules c©
themfelves: ' ^^*«
1 Seeifitbeaknowne;finne, right.
2 See if you continue in any finne , 2 To fecwhe-
1 See if it be a knowne finne. knownc fi"
A good man may continue in finne, and yet
be perfeft before God 5 if hee know it not to be
a finne • as the Patriarkes lay in polygamie 3 ye t
it was not acounted of before God, becaufe
they knew it not tobca finne ; There were ma-
8$ Continuance in finne dangerousl
ny good Kings contiaued in it, but if they had
knowne it to be a finne , they would have forfa-
kenit, andtherefore, forallrhat they are faid
Simile. toferveGod: As for example, agoodfubjeA
may be faid tobe obedient to his Prince, when
it may be he doethnot that which at that time
is his Prince* will; becaufe, that if he knew
what were his Princes will, he would doe it
but if a man willingly commits treafon,he can-
not be faid to be a faithfull fubje& ; fo he that
finnes againft knowledge, cannot be a good
maa.
* To fee if 2 See l ^y fi nne ^ e con tinned in.
*hy finne be It is the continuance in fin that makes thee
continued in. t jj e - in e ft ate f condemnations f it be a knowne
fin a man fals into, yet if he continue not therin,
this is noargument againft him,for the godlieft
man upon occafion may fall, but Rich a man is
not himfelfe. Hence is that fiying, He was m
himfelfe when hie did it: But as for thofe that
make a common trade of finning, they cannot
lay, but that they are themfdves in the comic-
ting thereof. In the godly,as Paul faid>Rom.j:
1 7 . 7iow % thenjitis no more I tb*t do it Jbut finne thdt
dwellethin mee. It is not they,but finne that ftill
remaineth in them : yet the finne, though it be
in them after their regeneration, yet it hath no
pofleflion as it had before.Takc heed therefore,
that although thou haft the fame occasions of-
fered thee as before thou haddeft,yet tfrou doft
notcontinuein iu but totally abftefoe there-
from*
Continuance infinm dangerous] 8<j
from,f or a wicked man may a great while 5 even,
a whole yeer.abileirie from fome fin>andyet be
faid ico lie in it 3 bccaufe^hat if he had the fame
occafions offered as before he had, he would
have committed the fame finne as before hee
did. Let every man therefore looke backe un- '
to his owne heart, and confider with himfelfe,
whether he is not the fame man he was • fome
had their delight in covetoufhefle 3 fome in plea.
fupe,fomein preferment,fome in credit,efcam in
now your felves, and fee whether thou doft not
delight in the fame things ftill 5 fee if thou
doft not continue ftill in them,and comit thun
ufually,and fo judge of it accordingly.
But here men may make many evafions,
and find many doubts, that it is no knowne fin,
that they lie not in it,and the like. Therefore,
to the end I may make it plaine, I will reduce
all to thefe five heads :
The firft queftion fhall be this, when it is a Sb*Jl. r;
knowne finne,for the hypocrite will be ready to ^ cn n n \ is *
find an evafionaboutthis 5 as for thebreaking of
the Sabbath, for covetoufheffe and the like,
they will fay they are no finnes, how fhall they
know they are finnes ?
Tothislanfwer, the fparkesof confcience ^"^ m3
will glow in the midft of this darknefTe, that confaence *
will grudge at that fin, andthenbefwreit isa will «){ b«n
knowne fin, though it doe but whifperagainft k w r ^J n ^ *
it. If therefore thy confcience teils thee, that
iiich and fuch things are naught, and to be a-
N voided^
c o Contimiance Infinite danger om
voided, (although it may be for a time thou
maieft keepe downe thy confeience, and fuffe-
reftit not to fpeake out for the noifethy lufts
make) yet^ when thoufhalt cometolieupon
thy death-bed, and at the laft day, when thou
fhaltappeare before God in judgement, then
for certaine fhalt thoafind rhefe to be fins^and
that to thy coft: Thou nowwilt be readyto
fay fome thfng,and put away thy fin from thee,
but tlwt will not ferve the turne 5 harken there-
fore now to thy conference- and fee whether
that doth not tell thee/uch and fuch things are
finfull.
Obiett* Here it may be demanded ; A godly man
fometimes may have afcruple in confeience,
whether he is to doe fuch or fuch things ; now
therefore wherein lies the difference betweene
thefcrupleof the godly, and ignorance of the
wicked.
Anfw. To this I anfwer, Indeed there is a great dif-
ference betweene the fcrupleof the godly, and
the ignorance that is in the wicked, and the
b^ieenTthc murmuring and accufing of a guilty confei-
accuHng of a ence. There are three fignes whereby they may
guilty confd- bedifccrncc } :
ence, and the r . + •;
fcrupic* of i For the guilty confeience; when he lies m
ihegodiy. a knowne fin, and his confeience tells him it is
The wicked a fi n 5^ e ma kes no inquiry after it, buthe findes
after know- fuch a fweetneffe in it 5 that his heart is ingaged
'bu gC fe C in d* t0 ll ^ c cannot fp ea ke againft it,nay,he refolves
i>f orfakc h* t0 fin^yca, and whenfoever he is reproved for it,
he
Contlmiamt injitine danger ow\ yi
he is very angry. But on the contrary fide, for
bim that hath a fcruple in confeience migh t he
but ht informed of it that it were a finne, hee
would fain know it, and with all his heart leave
it. Therefore he doth but inquire and labour by
all meanes to know if it be a fin, and no fooner
doth he know it to be a fin, butheforfekethit.
2 Thou maieftdifcerne of it by the fubjed ?*£ r ^ ka
matter of their fcruple: ifit be a hard knot and matter." '
queftion,then it may be in a good man,and fuch
an one fhould gather the founded and beft rea-
fons, and fee what fide is moft probable, and
that he mud follow. But on the contrary fide,
ifit be an eafie matter of morality, then thou
art the more to-be fufpe<Sed,for the morall law
is ingrafted into our hearts* For an inftance* if
it be about the negleft of the Sabbath, or about
company keeping,and the like, the confeience
that is a virgin, and never will be corrupted,
-that will tell theethefe things, and perfwade
thee of them ,- Indeede , fometimes thou
maiefthave a feared confeience, pad feeling,
and then, when once thy confeience hath done
telling of thee, then thou art in a pittifull caie.
5 Thou maieftdifcerne of them by the reft Differ, f
of their a£Uons;if they have a good confeience, in ihe reft of
they will be troubled about that^and the reft of lhcir 2 * ,on *
their life will be good: but! thou maieft quickly
gather whether it be a raging fin or no,for then
they will doe all things on the other fide, and
one known Cm drawes on another^and the falfe-
N 2 neffe
p2 Continuance infinne dattgerouf.
neflc of their hearts will be difcerned in other
things alfo ; for one raigning fin is like to a dif.
eafe that weakneth all the faculties of the bo-
dy : for even fo that weakneth all the faculties
ofthefoule. And fo much of the Srftqueftion.
£>*ft. The fecond queftion is this, he that is a car-
nail man may lay, I doe many good things as
well as others, and although Idoefometime
fin,yet I allow not my felfe therein ; and what
can a godly man doe or fay more ?
Ah[w. f t hi s i anfwer : Godly men and wicked
wherein a m *J S oe f arre together,but in themfelves they
godly man & differ much. Therefore firft, I will fhew how
bec fSd to a- *" arre ^ e y ma y ^ e ***<* t0 a g rce anc * differ, and
grec & diScr. fecondly 5 how they may be difcerned.
5 Th h c * a s tc * i . In thefe things they agree and differ,
differ* tothe Firft,both may agree in the way,and yet dif-
end of their fer in the end,their journeies end may be 2 . (e-
J ""^' veral places: for the end of allthatagodly mail
doth, is the glory of God 1, but the good which
a wicked man doth, is either out or fome pre-
fent feare,orhope,or flafhes of confidence, or
for fom by-refpe&s, fo that in al he aimes moft
at his owne profit • it proceedethnot from the
% . , inward man,a new regenerated hearths it doth
in the godly : for example, fuppofe a man tra-
velling, and by chance fall into London road,
becaufeitis coincident with his way,and not
becaufehisjourneyliesco London, but only
for that is his readieft and perhaps cleaneft
way • now wee cannot fay, that man tends to
Lon*
Continuance infinite dangermsl 53
London for all that, becaufe here the denomi-
nation is taken from the utmoft end of his jour-
ny.
2 . They both agree and differ for the difap- * .jF he y bo * !
proving of evill: I know that this may be in the d fof *in *tL
wicked a difapproving of evil,as well as in the difapproviag
godly : wherefore wc are to know that there is of cvl11,
a twofold difapproving of evill.
1. That that arifeth from a principle na- Difapproving
ture,in confcience. of evill ww^
2 . From a true principle of regeneration, foW%
If thy difallowing of fin doth but arifc from
a naturali confcience, thar is nothing. But if it
be from a principle of regeneratio ,that is ,from
^newdifpofition that is wrought in us^iffrom
it we difallow fin 3 ourcafeisgood.i
But now the fignes whereby we (halldif- Three fgneai
cerne betweene thefe two, are three : b«teenT^
The firft fignc is this - 9 if thou doft difallow natural! «ur-
thy felfe in finne from a new principle of 11 ^ ® f ^.
regeneration 3 thou wilt abfteine from fin with ™k. "
delight, and fettle upon goodnefle,as a ftone 3 1 a delightful
or any other heavy thing refts in its centre, for ^ cmmg r
working with a habitus workingwith delight,
when a man fets himfelfe againft fin with all
mightandmaine,thenitisatruefigne. But
now for the naturall confcience,let him be but
out of his old company he is out of his element
whatfoever good thing he doth, he doth it not
with the whole bent ofhis fpirit, but it feemes<
tedious unto h*nv
94 Continuance in finne dangmHsl
% a change & The fccond figne whereby you rhay difcerne
tea"? b°oth b a C *» natural confcience,is fin ; if he loveth thofe
gainftoidfins that continue in fuch fins as he doth- ifhebea
*J^ doers drunkard, he doth delight in drunkards, if a
gamefter,hc doth delight in gamefters: for he
never comes to the contrary grace, but hath
pleafure in them that commit the fame fins
But the regenerate man, hee that hath a heart
changed, his heart rifeth again ft fuch men.
Therefore, Rom.1.32. it is faid, Who knomngthc
indgement ofGod(that they which comitfuch things \
are worth) of death) not onely doe the fame , but hare
pleafure in them that doe them. If this is reckoned
as one of the fins of the Gentiles, not onely to
commit fins themfelves, but alfo to take plea*
fure in thofe that commit the fame fins .When
therefore a man hates them that love goQctofes,
and favourethand delighteth in thofe that are
evill,its a great figne the heart is not changed-
for the Scripture makes thataleffefigneof a
dead man,to doe evill,than to favour them that
doe it. On the contrary fide, for a man to fa-
vour good men and goodnefTe and hate fin, it
is a great figne of a regenerated man$ when,as
the wife man faith, Provxg, to, Theun)ufirnan
is an abomination to the )ufh.
fh* C ho? gC ° f ^ ie l ^ S ne Whereby 'you may difcerne
cw © eoia, j— - s ^.^ .£ thy difallowancejof finen arffe
Simile. froma true principle of regeneration, it will
transforme the whole man • as a fprig being
once ingrafted into the ftocke, will change the
" " whole
i
finthmnce infant dangerous] £§
whole nature of the ftocke. For Iooke what
the will is fet upon, that wil change the whole
man^and draw that after it; fee therefore now
what thy fpeeches and delights are, if thy dif-
allowanceoffinne arifefrom a good principle ,
they are true, On the contrary fide, the naru-
rall confidence that doth not transforme the
whofcp man, but onely in fome few things,
though it difallow of finne 3 yet it will {goe on in
fin- and fuch men hold 3 or as the word in the
originall is, (Rom.i. )8. ) They imfrifon the
truth in unrlghteoufaeffe. Their confciences be-
inlightned, theykeepeit, and imprifon it in
that faculty • The confcience that telleth us
what to doe,and yet there is no general amend-
ment in us. And this is a great figne wee are
not inwardly changed . And fo much for the fe-
cond queftion.
The third queftion is this ; godly men often- Q*^»$ •
times relapfe and goe backe againe and againe,
and often rail into the fame fin ? and they know
it to be a fin : how therefore fhall I diftinguifh
betweene this relapfingand lying in fin ?
To this I anfwer : You fhall diftinguifh it tAnfw. ■
bythefe3. fignes:
The firft figne is this, a godly man never re- Diftinais fee.
Iapfes into purpofes of finning, hee doth not ™* c a v^j
before hand premeditate and think of the plea- fing L/v^g
fantnefle and fweetnefTe thereof : and after infinnc *
this manner is it faid , he that is borne of Go A can- iJL£\ Q "^
not firmc^ for hee is overcome of fin but upon
fome
p6 Continuance injinne danger dOP.
fomeoccafion. But the wicked man after hee
hath committed fin, doth purpofc todoe it a-
gaine- fo that hee cannot be properly faid to
fall into fin againe, becaufe in putpofe hee ne-
ver left it.
i He favour- The fecond figne is this • Looke what finne
ah not his £n a carnall man ly eth in, that is his beloved finne,
he favourcch it moft, and would not be crofled
in it, he cannot abide to be told and admonifh-
ed of that finne. Now it is otkerwife with the
godly man, he favoureth not himfelfe herein ,
but that finne which he is moft ready to fall in-
to, he is gladdeft to heare that condemned, he
is very willing to heare the Preacher fpeakea-
gainftthat. As for the wicked man hee muft
not he touched, hee is like a lame man which
cannot indure to be ftirred, fo he cannot abide
that his beloved fin fhould bee fpoken againft,
3 He failsnot 3 There is a great difference in thefe two
into the fame • r -T ,, Q
fin. things.
i. The godly man falls not into it fo of-
ten as he did before.
2. Hee faHs not into it after the fame
manner.
bcS?** i. He falls not fo often ashe did before.
He doth greatly refift it, the being andef-
fence of finne is not ftill in him, though it may
be in part ; if the fame occafions bee fet before
him, yet he is not drawne away as hee was be-
fore. As for the wicked man, he is the fame he
was, and upon every flight occafion he will be
drawre
Continuance infinM danger oiu] 97
drawne away; he cannot abfteine from finning^ 1
becaufe that finne is not weakend, but is full
ftill inhim,
2 For the manner:
Although he doth fometimes flip 3 yet it is * Afar die
with great gricfe and relu&ation, hee is more aaac raanncr '
forty for it alwaies,and every time gets ground
of it, and ftrength againft it.Butas for the wic-
ked man it is nothing fo, hee doth it with as
much joy aseverhe did, hee findeth as much
fweetnefieinitaseverhe did before. So then
we fee there is a plainc difference between the
relapfes of the godly, and the wickeds lying in
fin. And fo much for the third queftion.
The fourth queftion, or rather anobjefli- Q**jf.4«
pn 5 is this : Nobody can doeallthings 3 thebeft
of us are finners 3 we are but flefh and blood,
which is fraile, the beft have fome impcrfe &i-
ons • and therefore, who is it that finneth not ?
To this Ianfwer, It is true that all men ate exfy*:
finners 5 the godly offend as well as the wicked,
yea,the godly offend often 5 and much - but yet £™ g;
there is a double difference between the offen- twcentfeefinf
ces of the godly and the wicked, -of Ac godly
hypocrite hath aiwaies Tome pre- kcd.
dominantand ruling fin in him 3 wherein]ie ft- > *« *« «W
vourethhimfelfe, fo that all he doth mufth^ve S^Sjjfi
refpe&toit, and where teligioncrofles that it rowans
muftgiveplacie, and thelemuftbeabawlkiiSg
of good duties-jif itbeagainft it. Butasfor the
godfy,in them there is nopredominant finne^it
O majM
5 8 Continuance infmnt dangerous)
may be now one infirmity ftarts up, then ano-
ther, but downe they goe againc, none can get
the vi&ory over him. The hypocrite hath
fome domjnering finne , in which he will be fa-
voured, but as for the godly man, hedefires
nonetofparehim.
* I^!!'!;™ £ There is a great difference in the manner;
commit Iinnc • ? 1 i 1 i . 5
as a proper a wicked man doth it as his proper worke ,
workc. his delight and his glory, hee ads himfclfc in
it. But the godly man, he ads not himfclfc in
committing fuch a finne, it is not he that fins,
but fomething that is in him,and he is very fer-
ry afterwards that he was fo foolifhly overta-
Similel ken therewith. One man may weareachaine
for an ornament,another for a fetter ,and would
withallhis heart beridofit: foitiswiththe
fodiyman, his fin isaburthen unto him, and
e would be very glad tobe rid of it, but to the
wicked man jt is no burthen, but herejoyceth
in it, heaccountethitallhispleafure, be rec-
kons it a iofle to be hindred in his way, or to
leave it. Thegodlymanheefteemethitasve-
. ryhurcfull, he knowes it hinders him, fothat
hecannotdoe that he would. The godly man,
heeiuertainesfinasatheefc, but the wicked
man as a welcome gue ft. And fo much for the
fourth queflign.
The fifth and laft qucftion is this, How fhall
wicdiftinguifh bqtwecne the purpofesofthe
!wickedandof the godly ,becaufe thatoft times
bo*h fceme to be good 5 £nd there be many men
Continuance infant dangerous*. $9
that have good purpofes,and do but very little.
To this I anfwer, the purpofes of the hypo. Anfw.
crite are weake,and bring nothing to paffe,biit The purpofe*
as they rife, Co they prefcntlyvanifliagaine s ^JiTana
But the godly mans, they are well rooted in fruideffe, but
the foule, and bring the thing to pafle that ^ l n hc a ^
they labour to effeft. A good man will ufe all f C auail
the meanes he can to abfteine from fin, he will
fhun all the oecafions: but the wicked man,
be will not abfteine from the oecafions, hec
knowes his nature will be ready to take hold
offinne, and yet he will not avoid theoccafi-
ons and allurements thereto 5 furely therefore
this man hath no purpofe to leave fin • for if his
purpofebe not put in practice, he had as good
never purpofe, for it hath no effeft. Thegod-
ly man, nee will ufe all good meanes to fur-
ther his intent, by fafting and praier, and all
other good duties. Againc,agodlyman,ifhe
hathaluftin finne 3 hec will refift it with all
his might, and never give over, though hee
doth flip, yet hee prefently rifeth againe, and
ncverceafeth, and therefore itlhall notbeira-
putedtohim; but if a man hath flitting pur-
poses in his btaine, that is nothing, though he
falleth not into the fame finne fo often.
Thus much for the firft ufe of trial 1.
The fecond ufe fervcth for comfort. For VfeS.
if this be a figne of deadnefle, to walke in Jj£ ^ t rt £
finne 5 Then is sit a matter of comfort to all not coaunuc
thofb, who, although they often times flip f «n*
O z inm
109 Continuance inpnnt dangerous.
into finpe, yet are fincere hearted, and doe
not continue in knowne finnes. You had
therefore no neede to cry out againft us, that
our words are cruell words, for this is a
do£rine full fweetc; you muft at the firft
give us leave to open the wound, though it
be painefull, yet after, you fhall finde the
Stimk. &fe ^d fweetnefle. The bone-fetter, that
becaufehce would not deale roughly, (etteth
not the bone aright, but puts in the fore
joynt only a little, and doth not fet it through*
ly ^ it may be at firft thou (halt be called a
good bone fetter, becaufe the pcrfon ill affc-
ded, for the prefent, feeles no paine, yet af-
terwards when the joint h not feated, will be
railed againft : or the Surgeon that will not
fearch the wound, to the bottonac, for paining
the patient, at the firft may be pleafing s but
afterwards in the end hee fhall have little
thanke for his IaEtour : in like manner fhould
the do&rine be harfli at firft, becaufe itfear-
cheth the fore to the quicke, yet the end of
it is comfort. The end of Chrifts fpeaking
to the people in Saint lohns Gofpell, was at
the laft comfort and joy. Labour therefore
all of you to make this ufe of this do&rine;
you that have fincere heartr, take it hometa
your felves, if you doe walke in no knowne
finnes : but if yee have walked formerly in
any knowne finnes, now beginne to redifie
your lives , ! that fo you may hare giuft to
take
Continuance infant dangmni. 1 01
take this Do&rine unto your owne fbules.
Breake the bands of Satan, and forget all
his faire allurements, you rnuft part with all
your fweeteft finncs for it, and give all you
have to purchafe this Jewell. Comfort you
may have, and all our defire is, to make
your hearts perfeft, that fo you may finde
comfort. If your hearts be perfect, you fhall * G€>lnf f^
finde thefe loure comforts i heart.
i You (hall finde more comfort in eafi- x Contcnte^
nefTe and contentedneffe to forbeare chat luft S^iX ° r-
wee moft delighted irt, than ever wee did
in yeelding to it.
2 You fhadl finde your felves able to reft; * Ability to f
to pray, to heare, and to fan&ifie the Sab- prayci#
bath ; make your hearts good, and you fhall
doe thefe things with delight: for, as when simile.
a mans hand is out of joint he cannot worke;
fo if the foule be out of frame it cannot
pray, &e*
3 You fhall find your felves able to beare l^^
affli&ions; before you can beare nothing, on s.
but every thing is as a burthen unto you: A
man having a fhoulder that is out of joynt,
cannot beare any thing; fb, if finne be min-
gled with affli&ion, it makes that bitter : but
after you have purged your felves from finne,
you fhall be able to beare them; but when
there is no ftrength within, how fhall wee
beare them ?
4. When your hearts are pcrfe& } the wound 4 soud peace i
O ] Will and lading.
I oa Continuance infant dangircus]
will prefently be healed and grow well. The
peace of the wicked is but like a wound that
is skinned over, at the laft it will breake out
againe, hee may make a {hew for a while, but
there is a fecret difeafe in him,- and the later
end of that man will be worfe than the be-
ginning- their paine will be worfe hereafter,
the paine that hee /hall indure when death
comes, when Gods infupportable wrath be-
gins to charge his fin upon his confidence,
that will be worfe than all hee indurcd before.
And thus you fee this Dodrint is moftfweet
to all tbofe that have perfe<a hearts, but to
the other, that remaine ftill in their fins, moft
dangerous.
— --■■-*■ ■ - -
PROFITABLE
SERMON PREACHED
AT L in e o l n e s-
I N N e, On
Gen.XXII.XIV.
4s n ft taidtd this day, In the mount of the LORD it,
Jhallbefeene.
iHEoccafion of &efe ThMeeafion
words , was that ta- f t h e ^ords.
mous hyftorie of A-
brahms offering his
Sonne lfaack : now
that fo great a paflage
of Gods providence,
andfogreatatryallof
Jfaahams faith might
not paffe away,butbc
r £ membred,theLord deUverethk inaproverbj.
3 A Sermon.
As it it [aid unto this day ± becaufc wee are apt fo
forget, and proverbs are fhort and pithy, and fo
the better remembred, and therefore the Lord
Qhjc< v. ietteth this raarke upon it : whence by the way
weobferve, Thatfpeciall paflagcsof Gods pro-
vidence fhould not be forgotten.
And therefore it is the manner of the Lord in
fuchpalfages of his providence, to make longs of
them: and fo hath it beene like wife the practice
of the Lords people to turne fuch things into
fongs, which they would not forget, as we fee at
fodgY. the Red Sea, and inthetimeof Bebord^ and fo
Vtm.$ i,i9' fcfi Mofes, when he would have fome things to bee
remembred of the children of Ifrael, he left them
afong: fo did David like wife, who for the re-
membrance of the Lords goodneffe, made many
Pfalmes of thankfgiving.
Now a proverbe is much of the fame nature;
but it is fhort, and makes a greater impreflion, and
therefore this great matter here fet forth by it, is
the difpenfation of the Lords providence.
Wherein note wee in the firft place, That tie
IwcmSte ia lordmli btfant: why, what ft range thing is that ?
the Tcxc the Lord is feene every where of us, and makes
himfelfe continually viftble unto us. I, but this is
another kinde of fight, which is not inagenerall
manner to bee beheld, but in his ipecial I provi-
dence to his fervants in their afflictions.
The fecond thing is> The time when he will be
feene 5 that is, In the mount : that is, when things
arc brought to an extremity, when we thinke there
is
fe
A Sermon. 3
sis nornoreheipenor hope, that is the time when
the Lord will be feene.
Now the fcope of this place is, tohelpeus a- The fcope &
gainftdifcouragements, when wee fee it goehard thc ^ a \
with the Church that there is- no hope for them, fagcmeiuT**
for then we are not todiftruft, Becaufe in the mount
will the Lord be feene^'m diftreffe will the Lord fhew
himfelfe ^ and therefore you are to take heed of
difcouragements thatyou leave not your hope, for
then you take away indevour, and foGodscaufes
fall-to theground, and thereby the Lord is forfa-
ken of us; for it is our hope that fers allaworke,
and the want of hope makes us turne our backes ;
yea, foyleand give over the Lords Battels • and
therefore we fhould ftill maintaine our hope in all
extremities whatibever, for when the Lord fends
any affli&ions on the Church or our felves, wee
ought not to defpife or make light of them, be-
caufe they are the meflengers of die Lord, to hum-
ble us: fowemuft not on the other fide have the
finewesof ourfoules loofened by them ; for as
we are not to defpife the Chaftening of the Lord*
.fo ase wee not to faint when wee are rebuked of
him ; for in the Mount mil the Lord be feene ? that is^
it is a thing that the Lord will ufually doe, not at"
this time when thou wouldeft have him, but even
when Abraham was fetching the blow,then to ftay
his hand : And it is hisufuall courfefo to doe ; and
therefore it is turned into a proverbe,bec«aufe it is
Secondly, wehave ordinary ufeofit, and there- ufc,
P 2 • fore
4 A Sermon.
fore likewife it is put into a proverbe ; for the
Lord ufually brings us into extremities , and that
it might be the better rcmembred of us, it is put
jnto a proverbe, for that is the uie of fhort fenten-
ces to-be eafily carried in the memory , and there-
fore the Lord hath thus turned it : As men doe
Simile* by their Silver, they change it into Gold that it
may with the more eafe be carried.
Now to come to the words ; out of which wee
may learne, That it is Godsufudl manner to bring kit
DoB % i* childrento extremities v The examples are fo many
in Scriptures, and in our daily experience of this,
that we need not infift on the proofe ofit, but pro-
ceed to Jliew the reafons thereof.
Ruf. 1 1 And the firft caufe why the Lord doth* Co ufa-
To make n an ally doe it, is, When hee brings affli&ions on his
M&iQn. children 3 hc lets it runne along till they may thinke
thereis no more helpe, nor hope, that fo it may be
an afflidion to them •, for it would not bee an affli^
<5tion,except it did runne on to the uttermoft point;
for if there wereany doore for us to get out, wee
were not compafied about b but when a man hath
no gap to goe out at, that is it that makes the fpirit
Simile. f a raan t0 fi n k e# Jf a man were m a fooky houfe 3
and hadadoore open,it were no difficulty for him
to (hif t himfelfe out of it • but when wee are fhut
up, that is it which makes it difficult ; and that it
might be fo, the Lord fuffers it to come to an ex*
Jteaf* *.'• tremity.
LorTmVhtbc Secon dJy> The Lord brings us to an extremity
ii^gh? unio, becaufe the Lord might befought to s for fo long
as
A Sermon. 5
as the Creatures can doe us any good, we willgoc
no further 5 but when they faile us, wee are ready
to lookcup to the Lord : As it is with men which Simile,
are on the Seas, when they are in an extremity,
thofe that will not pray at any other time, will
pray now, and bee ready to fay with thefe in the
Prophet Hofea6. 1. Come and let usretumetmto the
Lord- for be hath tome ^ and be will bedew -^ be bath
fmitten^ and he rvillbindeus uy : and the reafon is,
becaufe where the Creature ends, the Lord muft
beginne^ other wife therecanbenohelpeat all.
And hence it is that at the time of death, when a
man once fees that, and hath no deliverance, it
quaileth the ftouteft fpirits that are : as Saul, when .
hee could fee nothing but death before him, then
hefankedownetothe ground, and till then the
Lord is not fought to 5 but in their afflictions they
will fee kemee^ faith the Lord ; becaufe then they
can goe no where elfe. Therefore when a man is
brought to fay, vaine is the helpe of man, then he
will look e to the Lord for his helpe; but till
then, man is fubjell to looke round on every fide
to fee if there bee any that will helpe : but when
there is none, then hee feekes unto the Lord and is
delivered/
Thirdly, The Lord doth it, becaufe that hereby 'trufaf
•it comes to pafle that the Lord may bee knowne to Becaufe God
be the helper ; that when wee are delivered, hee raa £ b l kn ^
mayhaveall the praife; forotherwifeif there be p° er , c
but a little helpe in the Creature, wee are ready
many times to afqibe it all to it, or at lead to di-
P 3 '«* vide.
/
6 A Sermon
vide the pray fe; and therefore the Lord faid to
Gideon^ ludg. 7.2. The people tkit are with thee^ are t
many : though indeed they were but few in com-
parifon of the multitude which they were to gee
againft,yet they were too many for Gideon ? io hive
acknowledged the hand of the Lord in it, if hee
ihould have had the vidory with them. But the
Lordwi lnot divide his glory with another, and
therefore he will bring a man to the freight to bee
without all hope, that fo hee may have all the
praife ; for when other meanes concurre with his
helpe, then it is divided 5 but without that, his
arme lyes naked, as it were, and therefore that it
might bee knowne, hee brings them to extre-
mities
■■Re*fuL Fourthly, The Lord doth it, becaufe all th:tf
Becauic we we have, wee might have as a new gift : There-
might receive f ore the Lord fuffers us, as it were, to forfeit our
atasanevvglt Leafes, that he may renew them; otherwife we
fhouldthinkeourfelves to bee Free-holders. But
when wee come tofee all gone,our health,wealth,
and credit to faile us, and in that extremity the
Lord to give it us, it is as a thing given on anew
gift, and then we take our life as given againe of
the Lord : and fo in any other ftreight, when there
is no helpe of man left, then wee take it wholly
from the Lord 5 and thenweegiveitto him a-
Jfotfif* gaine.
Became wee Fifthly The Lord doth it, becaufe hee may
may know the lit- i l •
Lord. teach us by Experience to know him.
jk&fi . But here fome man will be ready to fay, Why
can-
A Sermon. y\
cannot that be without thefe extremities t
To this I anfwer, You muft know when a man Anf™.
goes on in a courfe, without any troubles, or chan- God is new ■
ges,hisexperienceistonopurpofe:,for heehath , kno r ne wdi
no great experience or the Lord : But when a man r i CJK c*
is in tribulation, that brings experience 5 and ex-
perience, hope > for it is another kindeof experi-
ence that is [o learned, than that which comes
without it : and indeed nothing is well learned till
it bee learned by experience; And therefore our
Saviour Chrift himfelfe that had all knowledge
that could be had without this, would have this
alfo of experience Hkewife 5 for when a man is in
extremity, then fhallhce have experience of the
Lord : And therefore it is faid of Manajfes, when
he wasinaffliftion, and had prayed to the Lord,
humbling himfelfe, and was reftored, that he knew
the Lord was God^ 2 Chron. 33.13. Why, did hce
not know that before < No, not as now hee did * y .
for now hee knew the Lord by experience: and
the want of this is the caufe why many feare nor.
God 5 for becaufe they have no changes, they
know him not by experience, and therefore they
feare him not. And for this caufe, when the Lord G °* manife- ■
didever mamfeit himfelfe in anyfpeciall manner evel'upon^ 6 '
to any of his people, ye fhall fee it alwayes to bee feme great
upon fbme great change that befell them : As chan s c *
when Licob was forced to leave his fathers houfc,to
flye from his brother Efa^ then did the Lord in
a fpeciall manner manifefi: himfelfe unto him;
and fo like wife at his returning home againe, when
his
§ A Sermon.
his brother Efau came againft him with foure I
drcd men to deftroy him , which was a great
change, then the Lord appeared to him againe.-
fo ftillupon the great changes of his people doth
the Lord appeare unco them $ and as hec did to
them in former dayes, fo he doth to us now 5 hce
doth appeare unto us fometimes by experience of
hisgoodneflc; which that he 'may doe, he brings
us to extremities.
• Laftly, The Lord doth it for proofe and tryall,
£eaf.6, for fo it is laid in the beginning of this Chapter,
God did prove Abraham $ and therefore faid unto
him, Take now thine one/y Sonne Jfaack^ whom thou
lovcfi^ and offer him up on one of the mount aines which
I Jha/i fietv thee : Now feeing the Lords intent
was to prove him whether hee would part with
hisfonne{/W£ forhisfike, therefore he lets him
goetothe very place and utmofl: period of offe-
ring his fonne s for if the Lord had taken this
tryall of him before heehad brought him to the
veryutmoft, heehadnotbeenetryed; but when
the knife was as it were going to the throat of his
fonne, then was heefully tryed : And like unto
this doewedeale with friends one towards ano-
ther; for when you will try how another will truft
unto you, you willlet him alone till therebc none
clfe to help^for if there be any other for him to go
to, it is no tryall ; but if it is c^meto this that you
muftdoeit, or none will, then have you tryed
him and not before : in like manner did thq Lord
prove Abraham in this place.
The
>
A Sermon q
The Ufe of it is, That wee might learne never yfr
to bedifcouraged 5 whatfoever our cafeis, lee us Nottobedif.
never fuffer our hearts to be caft downe in us 5 for ^**^ t 0Ui .
as we are very prone to let goe our hold upon all cafe be.
oecafions, fo is it a very great fault fo to doe. We
lee how D avid doth recollecl himfelfe together Md-*i'i*
wfeen his foule was difquieted within him, asking
himfelfewhyitwasfo * which hee would not
have done, if the other had not beetle a fault in #
him; and therefore why doe wee lb caft downe
our foules 1 If we fay, it is becaufe it will be long obUUl
before the Lord will come and undertake our
helpe ; I anfwer,no, it will not, for as foone as he Anfw* ;
dothfee thee fie for helpe, hee will give it y for
when things are moft defperate, then his helpe is
neareft : for as he is able then to doe it , fo is hee
moil willing to doe it th£n. And to this purppfe
is that place, #0^14.4,5,6. I will hedc their backe-
fading, 1 will love them freely for mine anger is tur- ^ *.
ned away from them. I mil he as the dew to ifrael, 5,6 opened*
he fhall grow as the Lilly and cast forth his roots as
Lebanon : his branches pall Jpread, his beautie fhall
be as this olive^ and his Jmell as Lebanon. When
Ifrael was fallen into a very low condition, and
had taken to him words, and repented of their
finnes, then the Lord healed their back-fliding,
which was the caufe of their mifery : and then
though they were outwardly miferable, yet he
willbe as thedew unto them; that though they be
as the Lillies in winter which hath neither colour,
{cent, nor beauty, yet confider in the fpring time
Q_ what
j& A Sermon.
what I doc unto them, and learne to know me by
the workes of nature h for if I doc but fend a 1 lttle
dew, fuch as is in the time of fpring, it (hall grow
againe, yea and bring forth fuch a flower, whofc
beauty (hall exceed Saionwimall his Royalty: and
if the Lord can doe fo in nature to the hearbs of
the fields doc you not thinkehe is able to doe it to
you in the ordinary paffages of his providence +
If hee fhall but llune on you with the light of his
Countenance, yea though you were as the Lilly
in the Winter, yet fhall you fpring againe as the
Lilly in the Spring : that is,you fhall fpring quick-
ly. I but you will fay, and quickly wither againe :
No, faith the Lord, you fhall be confirmed and e-
ftablifhedinyoureftate, for hee will faften your
roots as the trees of Lebanon, and they wcrefa-
fter than rhe trees in other places 5 for though
they be tall, and fo their boughes might bee mo-
ved, yet the bodies of the trees hold their owne,
becaufe they were well rooted : and in Lebanon
they were fafter than in other places,becaufe if was
a firmer ground : fo that if the Lord lift to plant
you, you fhall be fure to remaine firrae.I but what
fhall I be good for C I know not how to be ufefufl
neither for God nor man, but to bee laid afide as a
thing for which there is no moreufe. Nay, faith
the Lord, I will not onely make you beautiful! as
tfeeLillies, and rooted as the Cedars, but I will
make you as the Olivetrees which are fit forufe.
And put the cafe thy name and credit bee loft, yet
your fmell fhall be as the faell of Lebanon, that
is->
A Sermon. 1 1
is, as Lebanon had many fweet biofibmes and *
fweet lmels, foftiallitbe with you, whatfoever
your condition be.
This place then is a place of comfort aganft dif- Exawpttsl
couragenaents , which you may fee exemplified in
divers examples : As in the example of lob : you l9b *
know in what a cafe hee was, he loftall hee had,
that he had not a friend left him ; no, not his wife
nor fervants that would fticke unto him, but was
brought to the very Mount, to an extremity that
could not goe further, for he was at the very brim
of the hill : yet when lob was fit for mercy, when
hee had humbled himfelfe, you fee what a change
the Lord made, how his beauty did returne againe,
and how dll his health, prolperity,and friends did
returne unto him,in fo much as he was in all things
as before, yea and beyond it. So ia.the fourth of
Daniel z6. who would have thought it poffible for Ne bucbadm^
Nebuchadnezzar ^vatohzvc beene reftored, that^ry
had loft his kingdome and wits too, which is the
onely meanest© bring a man in againe $ yea 3 hee
had loft all his beauty, for hcewasabeaft of the
field, yet the Lord made a change with him : now
a man would wonder how this ihould be brought
topafle that heefhould have his kingdome a-
gaine, and be made knowne to his Nobles ; why
the Text fcxh^He looked up t$ heaven^verf. 34. and
then his Nobles and Priaces fought unto him: for
thedifpofitionof all people is to have the right
heireto rule the kingdome 5 and therefore he had
as much glory and honour as ever before, The
Qj> like
iz A Sermon.
.ftdcwesin like you (hall fee in Mordecaycs time, when the
wrdkaei Church was in extremity ; for you fee how farre
" rac f Hmm wenj:,theblow was as it wereinthe giving,
the knife was in his hand to cut the throat of the
whole Church of the.J'jwcs, yet when they had
humbled themfelves by Rafting and prayer to the
Lord, that made workeinheaven ; and when there
was a change in heaven, you fee how quickly the
Church was changed, and brought even from the
lowcft degreeto the higheft that could be, or ever
was in the time of their trials. And therefore let
us never give over our hopes, and defpaire not,for
becaufe the Lord is ever ready to fliew mercy, for
, mercy pleafeth him : Amanwhenhecorredshis
*wlh childe, he doth it unwillingly \ but when hee is fit
for mercy, hee is glad to fliew . that : why fo it is
with the Lord, hee being willing to doe it, and ex*.
ceedingable, for hee is a Phyfician thatisable to
heale the moft dangerous difeafes, and fhall wee
then doubt of theaccomplifhment < It isacom-
mon faultamongft us to meafure the Lord accor-
ding to our felves^and fo when we fee man cannot
helpe us, we thinke that God cannot ; but he that
can turne Winter into a Summer, can fpeedily
turneour eftateswhen wearefit for it: Asa Phy/i-
cian that adminifters hard potions to his Patient,it
is not becaufe he cannot or will not give him piep-
lant things, but it is becaufe his Patient is not fit
for it ^ for.asfooneasheeisfitfor Cordials, hee
moft willingly gives them unto him : Andasthe
Husbandman; hee is willing enough to fo we his
feed
Simile,
Smile*
1
A Sermon. 13:
feed in the earth, and would bee glad if the rime
were come* I but hee knoweth if he fb we it on
thewildewafte ground it would be loft,and ther-.
fore he plowes it firft, and againe too, yea thrice if
it; be needfull, and then having well fitted it, hee
fowes his feed : Even fo it is with the Lord, hce
firft plowes the ground, he digges deepe into the
hearts of men if itbeneedfullfo to doe, but if a
litcle plowing will ferve, he never takes a deeper j
and if ^pe will feive, he never gives a fecond;
and therefore when we are fit to receive the feed,
mercy (hall come in amaine amongft us, even as
that which goes with wind and tide 5 yea, it ihall
come as faft as our mifery did, which though it
comes headlong upon us as it did upon Nebuchad-
nezzar, yet how quickly did the Lord deliver him -<.—■■& -£4
againe i and fo (hall it bee with us, becaufe the "~~ ^7/~
Lord is delighted with mercy, therefore the Lord ^^Mj~^-^
doth ufually h'elpe in extremities,and not before .5 ^J 1^ _-^ 7 _ ^
for in the Mount will the Lord be feene.
And .as the firft Dodrine is drawne naturally
from thefe words, That/* is Gods ufnall manner to
bring his children into the Mount 5 fo in the fecond {
place, then and there.wilL he be feene: Therefore
it folio wes,That DrtM^
In the time of extremities will the Lordbe feene,and R ea { , ns ' w hy
not before: But then he will appeare in his fpeciall God will noc <
providence,for thecomfort of hisChildren,though ^^2JJ
Hot before. are.
And why f 1 ^rirft, becaufe the Lord knowes 1 .
this, is .the beft way to draw forth the practice ^^TaccfoE
Qj ■ many jbutb^by. ,
14 A Sermtn*
many graces, and good duties, which or henvife
would be without uie: As tor example ; When
Hcob had made his brother Eftu his enemy by his
hafty getting of the bleffing, whereas if hee had
ftayd the Lords time, hemight have had it With-
out any forrowes with it ; but becaufe he will have
it a wrong w< y, it is accompanied with many ior-
rowes both in him and Rebecca likewife : Now if
the Lord had prefently made reconciliation be-
twixt him ard his brother, as h£ could %ve done,
though he did not, but made it long firft,that made
Jacob exceeding fruitfiill $ for hee being caufed to
to flye, as his mother counfellcd him to doe, in his
neceffity became acquainted with the Lord, and
knew him better than ever othcrwifehee flbould
have knownehim ; yea, he knew himfelfe better
too, and therefore vowed to give the Lord the
tenth of all that he had, and that the Lord fhould
be his God fer ever if hee would give him food
and Clothing, of which hee felt the want at that
time; and this brought his heart to the Lord:
So likewrfe when Efp came againft him at his re-
turning home againe $ if it atthe firft it had beene
told Ucob that his brother had beene friends with
him, hee had never wreftled with the Lord as hee
did ; and fo fhould he have miffed of that great
bleiling which he received in being called 1/raell.
And therefore we fee the Lord by this doth draw
many great fruits from them, of which other-
wife the LordfhouMlofethc^lory, and wee the
benefit, if it were not fo P with us. Solikcwife the
Angell
ASermSn] 'jy;
Angel! was fent to Daniel when he began to pray $
I but if the meflage had then beene delivered to
him, his heart had not beene Co well moulded in
the frame of grace, therefore the Lord lets him a ~
lone; though hee had given the Angcll charge to
deliver the meflage to him, yet till he had done
his worke, and was made fit for it, the meflage of
their full deliverance was not made knowneunto
him.
A fecondreafbn why the Lord deferres, and
will flay till the very extremity comes, is, Be-;^- 2 *,
caufe he would give a time to men to repent and </rc 8 pcntancr
meet him in, which is good for his Children, o-
therwife we fliould not feeke unto the Lord : and
for fuch as doe not feeke him, it is to lea vi them
without excufe : as in 2 Cbron. 1 1 , 1 2 . Chapters,y ou
/hall Bndcthat Roboam fought the Lord for three
yeares together, and then departed from him, yet
Sktfackevtzs notient againfthim till the fifth
yeareof hisreigne: Whence this is to be obser-
ved, that though he had forfaken the Lord, who
therefore had refolved to bring judgement upon
him, yet he gives him two yeares liberty to lee if
he would returne. So when Nebuchadnezzar was
like a flourishing tree, when he had dreamed his
dreame, and that made knowne unto him, that he
fliould be cut downe to the very root, like the lilly
in winter, aothing jhould be left but the ftumpes^
yet you Shall finde it twelve moneths after before
the Lord ftrucke him . So in the deftrucSion of Je-
Hiftlem by Nebuchadnezzar, the Lord was often-
times
1 5 A Sttmri.
times offering to ftrikc it, yet called back his
hand again that they might humble themfel vcs and
feeke his face: but ask is faid of lezabct in the
fecond of the Revelations verfe 12. heegxveber time
to repent^ but fhe repented not.
Reafa. Thirdly, the Lord doth not deliver till the time
To let usknow of extremity,that we may know the vanity of the
tll« creature. creat urc - And &£ that they are but as reeds that are
empty: as for example, when a man is brought to
fome great ftraight, and fees that men will fbrfake
him in it,as the Lord will caufe them to doe when
he will bring a man to affreight indeed, for then
he will fliew him that there is no helpe in man > as
when a man that is ficke, and fo farre gone that no
&%nak* phyfidkc will doe him good, but all Phyficians
have left him 5 or when a man hath fome great
bufineffein hand, and nothing that he hath will ef-
fedit; andfolikewifeamanacSea, when heeis
in fuch a tempeft thatneither rowing nor any thing
elfe will doe him good,then when men are in fuch
cafes, they cometo fee the vanity ©f the creature,
and tkat all outward meanes will ftart afide like a
broken bew ; for a broken bow being drawne but
a little, will hold ; but if it bee drawne up to the
head, then it breakes in the hand ©f him that han-
dles it: Even fo, whervthe creature is put to it,
then the vanity of them is feene, and that they are
but as hollow reeds that are empty, and fo n*c bee
Though God trufted to.
defer till ex- Now we muft adde to this,that as the Lord will
then he 7 ^" notdelivcr rill then, yet then he will doe it 5 and^
furely hclpe. Ci
A Sermon: -pj
of that you muft make no doubt, becaufe the
Lord will makegood his promifes and bee juft,
for heis abundant in truth, he will make good all
that he hath faid, and that in abundance. Now if
the Lord will helpe, and yet not till a man come
to extremity, why then heemufthelpeornotat
all,and fo he ihould faile them that truft untohim^
when as one man will not faile another that truft-
eth him, for that were treachery fo to doe a why
then much leflc will the Lord faile thefc, if thou
rely upon him, if thy heart can tell thee thou doft
intirely reft upon him, it is impoflible hee fhould
faile thee: And therefore hee mull: helpe theeac
thelaftcaft, orelfcnotatall $ and untill thou art
fo farre goae, thou art not come untathe Mount -
for Jbrabtimwas three dayes ingoing the jour- •
uey,and the Lord might have revealed itbeforeif
hee would, but hee did not till he came to the
mount: And therefore doe not fay, now is the ex-
tremity, and yet the Lord doth not helpe mee,
when thou art but in the way, for thou art not yet
come tothe brow of the hill, thou art not at the
utmoft part of the Mount.
The Ufeof it is, to teach us not to make too ?/*•
much hafte for deliverance in thetime of diftreffe, non^mikc '
but to wait upon the Lord, yea depend upon his too much had
providence when we leeme to be without helpe : fot dcIiv *:
If we looke uponthe Creature, yet then are wee rancc *
to depend upon the Lord, fo as never to fay there
is no helpe ; but on the contrary ,to fay, / will truft
inbimtbougbbektllme-) for fo did ^brabamhere,
R he
iS AStrmon.
he was to kill his Sonne, and yet he had hope : So
lecus, though there were a thing that would bee
our utter undoing if it'ihould come onus, yet if
it doe come thou oughteft to hope,becaufe it is the
Lords manner to bring his people to extremities,
as here to Abraham : and the like heedidtoP^r
when he came to him on the waters • for he might
have holpen him before he beganne to /inke if he
would, buthee did firft let him fmke a little and
then he holpehim: So when the people were at
the Red Sea, and had no gap to goe out ar,then the
Lord holpe them, by making a waythorow the
Sea : In like manner he did to Licob when hee was
returning home from his father in law Laban, hee
fuffered Efm to come out againft him with foure
hundred men, before hee holpehim ; and who
would have thought that Efaus mind fhouldhave
beenefbfuddenly turned * But when Itcob was
brought to a ftreight, then the Lord turned all an-
other way. Arid the like he did with Z> avid in the
time of his dittrefle, he let him alone till the wa-
ters were like to gee ever him : but when his feee
had almoft flipt, in regard of his outward and in-
ward troubles, for he was at the very going downt
to the grave, then the Lord brought his feet out of
the Net, and fet him at liberty, and tooke him
out of the waters that he was not drowaed : and
therefore ftill truft in the Lord, and labour that
thy faith faile thee not whatfoever thy ftraights
be j for that was Peters fault when hee was on
'he water, for if lie had funke, being hee h*d the
Lords
J Sermon. r$
Lords word, heefhould havebeenefafe enough,
and therefore bad: no cau/e to doubt ; and fo wee
fhould learne to doe, in all our ftreights fall to be-
leeve y which if we doe, wee ihall find:- the Lord
. very exceeding ready to helpe beyond all that we
can be able to aske or thinke.
See this in an example or two, how the Lord
comes betwixt the cup and the lip as it were, be-
twixt the very lifting up of the hand to the ftroke;
and as in the Text, fo alfo vthmtheSbmarwtehad
by the command ot the Prophetieft her land, be-
caufe of the Famine that was to come when the
fevenyeeres were done; forfhee trufted the Pro-
phet, and therefore did not fay, Alas, what (hall I
doe for my lands againe? butdidgoe; and when
ftiee returned, and was gone to the King for her
lands againe, at that very inftant was the King tal-
king with Elifhaes fervant about the great workes
of the Prophet, 'who then told the King of this
woman and her fonne, confirming that which Gc-
bezi had faid> and Gehezi being prefent to helpe
tofpeakefor the woman; and then fhee had not
onely her lands reftored her, but the fruits of k
alio for the whole time of herabfence. So like-
wife when Mordecayes definition was plotted by
- Hainan^ and foneare brought to paffe, th^t there
could be no hope of helpe on any fide, yet then
when Mordeuj was afleepe in the night, and had
mide no plots at all for his fafety, then the Lord
brought it to paffe •> for that night the King could not E ftcc6't#
Jleepei then heemuft needs call forabojkc, and
R z then
£p A Sermon.
then that above all other bookes, that ihould bee
brought, and in that booke that very place to bee
turned to of the treafon againft the King, and
Mordecayes truth and faithfulnefle in difcovering
the fames and that this Ihould be done at the ve-
ry extremity ,when a day or two after would have
done him no goo<4 it is . worth the considering :
therefore ncvetdoubt > feare not, buttruftto the
Lordinanyftreights for though hee doth not
worke miracles now, yet he workes wonders, and
is able to doe as great things as ever he was, yea,
and doth fo too when there is the like occafion:
In like manner, when our Saviour Chrift was
brought teethe very brow of the hill by the peo-
ple to bee caft downe from it, why then he went
a way thorow the nudft of them ; fo is the
Lord able to doe with us, and will alfo if there
be the like need 5 and therefore let us learne to
truft in the Lord, and in all things to depend upon
him. One would have thought it impo/fible when
fortiemen had fecretly vowed neither to eat nor
dnnke till they had killed PW, for that to bee re-
vealed, and Paul to be delivered, when fo many
that were able enough to deftroy a poore prifoner
had confpired againft him^yet we fee the Lord de-
livered him from that great ftreight 5 and there-
fore let us wait (till upon the Lord, for it is but
the flaying till the time be out,and then he that can
fave,will fave,and willnot tarry. And/b much fbr
the fecond thing.
The; laft point obfervablefrom thefe words,
i%
A Sermon. %i
Thatgod/y mens extremities are buitryals, fern for p,# ,;
their goost\ 4ndnQtj>Mifhment>\fent for their hurt and Godly' men*
ruind extremities ■
The Lord did this but to prove Abraham, hee ^1^^
meant him no hurt at all in it : And fo the Lord
doth by afflicting others of his owne people, he
doth not meane to hurt them by it. And there-
fore when you ice an affliction to bee fb great as if
it would undoe thofe on whom it is, y^t you (hall
feeintheifliieitwasbut like anevill ; for when
Abraham was bid to take his onely Sonne Ifaack
whom he loved, and offer him in a Sacrifice to
the Lord, and was fuffercd to bee the three dayes
inthetryall, yet the Lord meant him no hurt 5
here was indeed a great apprehenfion of evill,yec
kwasnoevill ; butit might as much worke upon
him as the evillitfelfe: Evenfb is it with us in
ouraffli&ions, they are not evils, butmeeretry-
als, dnd therefore we are not much to be difmay-
edforthegreateftaffii<aions that can befall us in
the world, becaufe they are bu:trials,that doebe-
fall thee from God.
I, but will forxae fay, what fliall I get by it? ofaa.
Why,fo much thatthere is fb little caufe to be Anfw*
forry for it, that thou haft caufe to rejoyce, if
thou woudeft beleeve ; as it is faid in the firft
of lames 2 • My Brethren, count it great joy when yon
fall into divers trials : It is a very fit Text for
thepurpofe, for the Lord faid hee would prove
Abraham ; and all is no more but to try us, and ,
not todoeusanyhurt .- and this is a good reafon
R.j. why
I
2% 'A Simon*
why it is £o, in that wee are bid to rejoyce in it $
now wc have no caufe to rejoyce in that which wil
hurt us,neidier will the Lord lay any unreaibnablc
command upon us.
Ofeff. fc but wl)at if the tr T als b ^ e ™ an V ? Yet hce
Av/rrl bids us rejoyce, though they be of divers kindes ;
when wee are not onely affiled in the lofle of
goods, and our friends forfakeus, in which wee
might have fome comfort, if <*>ur healths and
liberty might bee enjoy ed^ or if all the outward
man were affli&ed, yet if the fpirit were whole
it would beare out mfirmitie. I, but what if that
V>bce wounded too i Why,if there bee tryals of
$11 forts, and you fall into them all, and that of
afudden too, as a fall of waves, one comming
uponthenecke of another as they did upon lob^
yet wee are bid to rejoyce : Why one would
thinkeitwere enough for a man to bee patient in
that cafe • yet ( laith the Apoftle) you muft rejoyce
in it, yea, count it exceeding joy : that is,as your trials
are greater, fo let your joy be greater.
Why 5 that is a ftrange command you will fay :
Gbte&o j fo ut t-^Qjjg^ y OU f ee not t he reaion of Gods
^onghtto Commandements, yet thereis a great reafon in
rejoyce in tri- them, which if you faw, you would keepe them
ais,i>ccaufc mo Q. willingly. And the reafon of this Command
thetryaiiis, is, tne greater the tryall is, the more will b.e t
the more will good, and therefore the more caufe of joy 5 for
be the good. jf the mo{t paineful] bec the moft gainefuij^ then
theythat have them, have the greateft caufe to re-
joyce in them : It was a tryall for Abrd)M»
to
A Sermon] 2$
to goe from his ovvne land, and to caft out his
fonne Ifmei^ I but this was the greateft, and
this brought him the greateii fruit that ever hee
had.
I, but what is that good? Why this; firft,it 0£/>#.
fhallincreafe grace in your hearts 5 for as the gold ^»/*.
when it is tryedlofeth nothing but drofTe, andfo J^™f^ z
is made the better thereby 5 fo it is with our iffli- a is,is*° "'
ftions, fot the triall of our faith ', faith the Apoftte, x - Inc reafe of
brmgeth forth patience : fo the greater thy tryali 8race *
is, the more it ftrengthens thy faith, and fo increa-
feth comfort : for when the a'ffli&ions of the Apo-
ftle abounded, his Confolation abounded alfo;
And hence it is, that our Saviour Chrift faith, tot*
Jhall receive an hundred fold rvithferfecmions 5 that
is, when the tryali doth abound, the comfort (hall
abound.
Againe, you fhall have the greater wages . for 2# i QC reafc of
when a man hath a friend that hath beene employ- reward,
ed about any great thing for him, why the greater
the trouble was whkh he did undergoe for him,
the more will hee bee beholding to him, and the
greater reward will heebeftow upon him 5 even
fothe greater the tryals are from the Lord, the
greater benefit will come to us by them ; and
therefore when you fee the greateft tryals befall
the Church and people of God, bee aflured by
this which hath beene faid, that fome great bene-
fit is comming to them ; for doe you not thinke
this is a ufefull doftrine j it may bee it concernes
feme
2.1 A SttfiMtom
fomeof you now at this prefent ; if nor, it may
doe, and therefore lay it up before-hand - y and
let us not thinke of our afflidions as of things
that will undoe us, but as tryals that will bring
us profit. For as the Spycs that went to Canaan
were of two forts, and looked upon the Gyants
that were in it with a double eye ; and fo fonie of
them faid, O the land is a very good land,and in-
couraged the people to goe upinto it $ and others
that were afraid, they faid, nay but the land eats
up the Inhabitants thereof, and difcouraged the
people to goe up into it : Even fb it is with many
amongftus, when they fee affli&ions befall the
Church and people of God, O they prefently
are afraid, and therefore they fay,Who would be
asthefemen? let me be of luch as be in profpe-
•iry and have friends, andfome that will provide
for mee : but what is the reafon of this i why
they fend forth wrong fpies, and therefore they
bring baeke a falfe report : but if thou wouldeft
fend forth thy faith and fpirituall wifdome which
ought to be in thy heart, then thou fhouldeft fee
it were no fuch matter. And therefore let this be
our practice concerning thceftate and condition of
the Church at this time, and needfull it is wee
fhouldfodoe 5 for doe you not fee the dangers
that they and we are in, and the confufion that is
almoft throughout all Europe ! yet God hath not
forgotten us, neither will he leave us, if wee can
but reft upon him : what though there fhould be a
fudden
J Sermon: *$
fudden change, fo that all things were with us as
ic was in HcBers time •? yet could the Lord bring
forth fome good thing out of it that ftould tend
much to his glory and our good : Put the cafe
all were turned upfide downe, as it was in the con-
fufed Chaos 5 wherein heaven and earth was ming-
led together, and the waters overcomming all the
reft, yet as then when the fpiritof the Lord did $ im & e
but move upon the waters, many beautifull crea-
tures were 'brought forth, and the Sea divided
from the reft, that thofe waters that feemed then
tofpoyleall, fervesnowto water all, and with-
out it we cannot bee: Even fo,were the Church
in never fo confufed a condition, yet the Lord
fhallfo order the things thatfeeme toundoeus,
that they fliall bring forth fomething of fpeciall
ule; that is, fomething to water and make fruit-
full the houfe and people of God: and therefore
be not out of hope what foe ver befalls thee, one-
ly bee humbled 5 for there is great caufe fo to
be, and the Lord calls thee to it by his Minifters,
and wee are his meflengers to declare his will
uatoyou - and as we rauft bee humbled and take
to heart the caufe of the Church, io wee muft .
confider the time, that wee may bee throughly
afle&ed thereby j for it was Ef foams fault not
to doe it : and thou muft fee this diftrefle, foas
itmay bring thee into the Mount $ for it is not
\ an extremity fimply that will caufe the Lord
tohclpcthees but when thy foule is plowed up
Sj Acre-
26 A Sermoni
therewith , and then the Lord will caft in the
feed and water it, foas thy ioule ftall fprin'ga-
gaine 5 and therefore Jet us fhll maimainc our
hope in all conditions whatfoever. And for
this end did J fall upon this Text at this time
That in the Mount mil thLordbtfcwit
FJU^lSi
RemaTnes
of that
REVEREND
AND LEARNED
D I y I N E,
fOHJ^ tpH-ESTOXC,
D'. inDivinity,Chap!ainciii Ordinary tohis
Majeay, Mafter of Emawul Co]lcd°c in
Cambridge t and fomctimcs Preacher 6 "
of Lincolnes-Inne.
Chaining three excellent Treatifes})
^ / SlY DASS Rc P c ntancc.
K*"b>< The Saints Spiritual! Strength
Pa vis Converilon.
Hebr.h.
Vtingdetd, bujttfptakttb.
LONt>ON'
t^MozJncirw Crook?. 16
a +
1
\
I
TWWl^S
HIS
Repentance.
O K,
THE LAMENTABLE
EFFECTS OF A STARTLED
Conscience.
Delivered in eight feverall Doclx'nes,
raifcd from the third, fourth, and fifth
Verftsoftht *7. chapter of the Cffftll
by St. M A T T m e vv.
All the ufefull and profitable Obfcrvations
of that late Reverend Divine
I9HNrPRESTON,
D\ in Divinity, Chaplaine in Ordinary to his
Majcftic* Mafter of EmanueB Collcdge in
Cambridge ^nd f ometimes Preacher
of Lhwlntuinne.
Printed at lendonkt Andrew Cr$eke. 1^4
v
The Contents of Jvd as
Repentance.
DOCTRINE I.
Vch as a Mans life is, fuck is his Nam*
after death. pag e 2
REASON I.
Godblejfethor curfeth man ace or -
dingtohiswerkes. p.4
I In regard of his Truth* ibid.
2 In regard of his Glory, ibid,
REAS. 11.
Manappeareth Itkehimfelfe. p.4
REAS. III.
Other men in the endffeake truth without emie or fear t.
USE I.
Not to hefecretlj wicked, for God is a pub like nmrder of
all. ibid.
USE II.
To cleanfe the heart from fmne by daily repentance, lejiftn
fbould rot the name, p. 6
USE IIL
Toencmagegoodmen, their iB. refortsfbaftfoonevamfh
P-7
A To
The Contents.
To difcourage wicked men jheir goodreports JhaHnot long
lajl.
P7
DOCT. II.
Sinnefeemts [mail before it be committed, after jnoft vile
andhaimns. p. 8
REAS. I.
Lufi blindes the eyes of our vnderslanding. p. p
REAS. II.
The Divelllejfens thefinne before committed^ aggravates
it afterward. ibid.
REAS. III.
God leaves a man to himfelfe. ibid.
Good 'men^ for finnefbmcttmes ofGodJeft tothemfelvs •
p.io
ibil
1 For increase of Gods glory.
2 For awakening their confeiences.
The reafon of infcnfibleneffe in grofe finnes* p. 1 1
USE.
To beware of the Divelsfubtik temptatim. ibid.
Satans deceits to draw man intofinne y are s
1 Pr$mfeofpleafurejrofit y &c. p. 15
2 Hope ofefcape, and going to heaven. p. 1 4
3 Hope of leaving it when we will. p. 15
4 Neeremffe tovertue. p.i<5
5 Pronenejfe of Nature, ibid,
6 Turning away the thoughts to fomethingelfe. p. 1 7
7 Beginning by degrees. ibid.
The Contents,
DOCT. III.
Tis hard to dt feme falfe Repentance, Confejfion, And Re.
Bitutiouyfrom true.
Falfe Repentance goes very fane, both in rejpeft of the
Reafons drawnefromthe Grounds , and Concomitants.
?19
I. The Grounds of falfe Repentance :
I. Selfe-lovc. p.20
Cdif approve the^\
the holy GhoJl^tojHate the ug\
\L It ne(fe 3
3 A tar nail apprehenfon of beaut ie, fwectmjfe and ex-
cellence in Gods wayes. ibid.
4 Good Education. ibid*
II. Falfe Grounds of Confefsion :
1 Pafsion. ~)
2 Evident d/fcovery of/inne. Sp.22
3 Torture of conference. 3
III. Falfegroundof Restitution, is the burthenfomc-
nejfeoffinne. ibid.
USE I.
7<?/fom flk iwf/w ^ iV^//& Dofifrine. ibid.
USE II.
To exhort men to try whether their owne Repentance be
true or falfe. p. 23
Taw /&#£/ £/Wf r ^/* judging of a mans felfe :
I. Fnwtllwgnejfctvfearch : the caufes whereof are,
1 -^ /#g perpoafon of ones good eHate.
A 2 2* A
The Contents.
■ — / — — -•
2. ^i defire to retawefome delight full fane.
II. Inability to judge
Hdpes to \udge whether ones Repentance be true or
filfe ? are by
I. Inward Differences : five.
1 An inward incline i$nto holy Duties. p.24
2 Anabditie to performegood purpofes. p. 2 5
3 // particular approbation ofholinefe. p . 2 6
4 A detestation of all fime. ibid.
5 A love to God in his Attributes. ibid.
I I. Outward Effects ;
1 Constancie. p.27
2 Anuniformitkinlife. p. 2 8
j Qeneralitie of obedience, ibid.
The godly man differs from the wicked inhis ReLpfe.
1 Inufingallmeanesagainflkisftnne^ andfhunnmgall
occafions. p.29
2 Innot allowing him fife in it. ibid.
5 /# labouring to overcome it > ibid.
4 Inincreafing moreandmorein grace. ibid.
Differences betweene true andfalfe Cenfefsicn^ are :
1 Confession of the leaf andfecretejlfimes. p . 3
2 Conftancie. ibid
5 A good ground jtamely Humiliation, ibid.
Differences betweene true dnd falfe Reslitut/on, .», *
cheerefuH (not unwilling) restoring the things we love
and delight in. ibid.
VSiEHI.
7* teachmen what tojudre of others Repentance, p. ? 1
USE
•
The Contents.
USE IV.
To /hew thews full cafe tffajh as have not gone fo far re in
Repentance otslud&sdzd. ibid.
Doer. iv.
Good things are approved w wicked mens confciences,whe-
ther they will or no. p. 31
. RE AS. I.
Becaufeit h not in mans owne power to iudge as he Ufljtut
from the light ofconfaence. p. 3 2
RE AS. II.
Becatife Godwill haveqlory from all his creatures, p.33
USE. I.
To teach us tothinke wellofthewaiesofGod.. ibid.
USE. II.
Not to be dfcouuged with any oppofition. ibid.
DOCT. V.
Mans nature apt to exctfefinne after t is committed. 6.34
* REAS. I.
Actual I fmne leaves darkneffein the minde. ibid.
REAS. II.
It begets pafsion that corrupts the judgement* p.3 5
REAS. III.
It weakens the faculties ofthefonle. ibid.
REAS. IV.
It drives away Gods Spirit from us. ibid.
USE.
To fly e fwne> that blindtsour eyes ^nd binders our recmc-
rie. ibid.
1 ^3 ' USE
IheContetus.
USE II. '
Being ftlne, to remember how apt we oretoexcufefmne.
p.55
DOCTR. VI.
Companions in evill leafi comfortable in times of extre-
mt:e ' p. 2 6
REAS. I. Pj
Gods )usiicc,mhofets them one agatnft Another jhatinne
agatnfihm. J
REAS. II. P3 ~
Mans nature, apt to love tre*fon,bate the traitor, ibid
REAS. III.
Their ervne love being game orfomebafe end. ibid
VSE I.
To make ttsbeware hew we\ojne rvith wicked men. ibid.
DOCTR. VII.
Thegreatejl comfort in finne proves commonly the mot
dt [comfortable. J A
. ■ REAS. I. P ' 5 *
The Car fe of God.
REAS. II. C ibid
Sinne makes the fozleft eke. C
V S*E I.
To make men take httibm they turne from Codtofme.
DOCT. VIII.
Cods math andfwne, charged on the conference, *t ex-
ceed/w l
The Contents*
ceeding terrible andinfupportable. p.^p
What horror of conference is^ fhewed 'infix S^tefiions.
QVEST. I.
How horror of conference wrought.
1 By Gods Sprit. p.40
2 By the DipelL ibid.
Notes to d'feerne by which ofthefe tis wrought \are 9
1 Bythefilfehood mingled with the trouble of con-
" fc/ence.
2 By theAffec7ionitfrikethinus. )
3 By the extremtie ofanguijh it caufetb*
a By the manner of doing it. p. 4 1
QVEST. II.
What a condition fuch are in <* ibid.
QVEST. III.
Whether Godsends it for a fum foment ^ or precaution of
Grace. ibid.
QVEST. IV.
Whath to be thought of thofe that are in fuch trouble of
Confcience. p.42
QVEST. V.
iHowtobedifcernedfrommeUncholly. ibid.
QVEST. VI.
Whether it may befall thechilde of God in the eft ate of
Grace. p.43
C A good thing.
\jis in joy < T he conjunction of that to us.
tXhe refleti knowledge thereof. .
C A bad thing.
So in griefeZjhe conjtmcJion of that tout.
tJlhe rtflest knowledge thereof.
Rcafons
„j
TheContcms.
Reafons of the D oftrine . I.
Sen and Gods wrath inthemf elves the ?reate(l evils d ±1
RE AS. n. '***
Gods pre fence is taken from them. ft id
REAS. in. '
ThefenfibleneffeofConfeience. 045
USE I. n
To labour to keepe a good conf ounce. ibid
USE II.
Tofnew the miferable condition of fuch as got on infwne,
altogether infenfible of the burthen thereof. p.47
USE III.
To teach us the way to obtaine pardon, is earneftly to fie fir
it above aH other things. p.4.9
The right way to get pardon is, to labour,
L For humiliation by the Law.
The Law humbles,
1 . By declaration of the fault.
2. By CommwationofyumfymentS^
II. For comfort by the Gojpetl. J
The way to fee the fault, is,
i.TolookeonfimepartieulargrofeJinnf. p. 51
2. To confider the corruption of Nature. ibid.
Faith in Chr 1 ft ^and a particular application of the Promi-
fes is the beft way to be fire of mercy. p. j 2
Judas
ludas Repentance.
Matth. chap.27. verf.^j. j
Then when Judas, which betrayedhim^faw that hee was J
condemned, he repented himfelfe, and brought agam ,
the thirty peeces of fdver to the chief e Friefis and
Elders,
Saying, I have finned in betraying of innocent bloody and ,
they faid,what is that to us ^ fee thou to it.
And when he hade aft downe the fiver peeces in the 1 'em
pie, he departed y and tvent and hanged himfe If e.
Hefe words doe containe the re
pentance of ludas after his great
finne of betraying Chrift ; The
fummeof them is to (hew what
Sentence hee had caft upon
lira.
The parts of the words are thefe five :
Firft,adefcriptionof ludas, one who betrayed
Chrfl. -
B Secondly.
I V 6 A S Repentance.
Secondly, the occafion of his Repentance 5
which is fee forth by the circumftance of Time ;
When he farv he was condemned.
Thirdly s the Repenrance itfJfc,in theic words,
He repented himfelfejmd brought agame,&c t Of which
Repentance there are three parts :
i . He made reftitution of that hee had taken, hee
Brought agaiae the thirty filver peeces.
2 . He conf-ffeth his finne, faying, 1 have finned in
bttrajing innocent blood.
3. Hec fhewes himfelfe forrowfull, io that if it
were to doe againe, he would not doe it $ which is
another effect of his Repentance.
Fourthly, the entertainment that hee had of the
Chiefe Priefts and Elders afterward. Wherein
obferve,
1 . 1 hey excuf e themselves, faying, What U that
to us t although they had little reafon to fay fo ;
for if hee had finned in betraying Chrift,then much
more they who were the caufes thereof.
2 . They lay more burthen upon him,, Look tbon
tott.
Fifthly 3 theiflue of all this,wherein is fet dovvne,
1. What comfort hee had of thofe thirty filver
peeces ; HecaFt downe the filver peeces.
2. What Judgement God infli&ed on him, hec
made him his owne Executioner ; He departed, and
went and hanged himfelfe. Thefe are the parts of the
words.
Fir/ 1, for the defcription ofludas (one .that be-
trayed Chrift.J From whence obferve, the do<3rine
k this, That
I V DA S Repentance.
That hokewhat a man is in his life-time, fuchfha/lbee \ Doflr.
his name in the end\ tf their lives havebeene bad i
their names at their death mil be accer dingy f good,
their report jhallbe thereafter: as it is here flame in
J udas,^ hath his name accoadmg to his defert*
I deny not, but for a time a good man may bee
evillfpoken of,and an evill man may be magnified:
For the former, wee may fee it in many places 5
Our Saviour Chrift himfclfe was little regarded of
the Scribes and Pharifcs ; David may for a while
bedefpifed* *W may be reproached 5 andfo/0-
fepb, and many others. For the fecond, wicked men
for a while may have good report ; ludas may fo
carry himfclfe for a while, that none of the Difci- 1
pies would fo much as fufpe& him for a tray tor to
his Matter. But behold the end of thefe men, it
fliall furely bee according to their deeds : Let lero-
£<M»zcarryafair£ffaew, let Ahob have a good re-
port for a while, but marke the end of thefe men ;
for Ieroboam, who mingled his owne devices with
thcworfliipofGod, behold, he hath his brand fet
upon him for his perpetuall infamy i leroboam the
fenne ofNcbatjvho madea/l lfraeltofmne y 2 King. 10.
2 p. and although Amazia made a great fliew, yet
at laft: was marked for an hypocrite ; fo Ahab
at laft was branded with a name of eternal difgrace.
On the contrary fide, good mens names fliall flou-
rifh at their death,though it may bee before difgra-
ced. David, although hee had committed many
grievous finnes, yet at the laft his name was moft
B 2 honou-
I V b A S Rcpmtance.
&*/Ii,
Pfaltl.*,.
i Sana 2,30
Reaf.2.
honourable: And thus is that verified, Godbleffetb
the righteotts, but the name of the wicked jhall rot,
Prov.10.7.
Now to cometo the Reafons of this Doftrine,
why the Lord doth reward every man in the end
according to their wayes in their life time,
Thefirft reafon hereof is taken from God him-
felfe -> heblcffethandcurfeth mens wayes accor-
ding to their workes; therefore needs mult it bee
that hee muil bleffc the godly, butcurfe the wic-
ked ; hee makcth thdr names to rot, and rotten
things foone ftincke : Hence is it that names of fo
many are fo infamous after their de?th. And this
the Lord doth for tworeafbns.
Firft, in regard of his truth, he cannot becorrup.
ted. And therefore as men are indeed, fohee blef-
feth or punifheth them ; and although men may be
dcceived,yet he cannot; Forheeknowetbtbe way of
tbertghteom^ and the way of the wicked (hall pert fb^
Pfal.i/5.
Secondly, in regard of his glory 5 7 will honour
them that honour «*?, faith the Lord : If thofe that
difhonourGod fhould be honoured ; or if thofe
that honour God, lhould be difhonoured, it would
beanimpeachmentto his honour; but God is ten-
der over his honour, and therefore by nomeancs
will he fuffer it fo to be.
The fecond Reafon is drawne from the men
themfelves 5 ordinarily men will bee like them-
felvcs: Feigned things .quickly returne into their
owne nature 3 if good meale be covered over with i
bad.
I V D a s Riftentmce.
\
bad,thebadwilliooneweareaway 5 and the good
will appcarc ; and on the concrary fide, if bad met-
tle bee covered with good, the good will foone
weare away, and the bad willbefeene 5 fo a godly
man may have fome flips, bur at the lad it will ap-
psare what he is ; and an hypocrite may have ma-
ny a good fit,yet fooner or later he will flie w hirn-
felfe to be like himielfr.
The third reaion is taken from other mec;at the \
end £nvy eeafeth, and then their confidences that
before did but whifper, (hall now fpeake aloud in
their eares,that they have beene good men : on the
otherfide, for wicked men, it maybe they have
beene great men, and fo they dare not fpeake as
they thought, but then feare /hall be removed, and
then they flullufe liberty of fpeech : for why are
wicked men well fpoken of in this life t bu: onely
becaufe that men dare not fpeake their minds ; but
then, when both«envieand fearefhall be removed,
then fliili Paid be Paul, and ludas fhali be lud&.
Now the Vfes are thefe t hree :
Firft, If mens names fhall be according to their
hearts in their life times, then take heed that thou
k^epenotan evill heart in fecret; for God who
fees thy finnes in fecret, will reward thee openly 3
Goi fees thy fecrec prophaneneffe, thy fecret cove-
couf^iefles furely without thou doeft fpeedily a-
mend, God in the end will give thee a name accor-
dingly : onthecontrary,art thou fecretly upright, '
holy^&c. God certainly who feeth it, will in the
end plentifully reward thee ^ for if we have not
B 1 credit
Re*f*S<
vfii
Mat^-4»
Iv D AS T^ptntMte.
Gentry.
»*.
credit with God, furely all glefies and tfrifts will
doc no good: fo that this is true both as well for
the evill as the good. Let every man therefore
looke to his owne confeience, and fee how the cafe
ftandech with him. Art thou an hypocrite i God
will even fee a brand wpen thee, as he did upou Cam
which fliall never befeperaredfrom thee, no more )
then the fhado w from the body : thou fhalt never
have a good name with men ; yea, and rather then
thy wickednefle fliali be hidden, the very birds of
the ayre fliall difclofe it s and although it may be
thou thinkeft that thy power or authority wil tfutld
thee from an ill report,yet I tell thee thy expectati-
on will much befruftrated.
Secondly, This fhould teach us daily to renew
our repentance for our finnes* for although it may
be our finnes be remitted, yet unleflc we doe daily
by repentance cleanfe our hearts, Godac the length
will bring us to fhame ; and as /<?/<•/>/>/ brethren,who
becaufethey did not repent them of their finne a-
gainft their brother, were many yecres after grie-
ved and troubled for the lame. Therefore as you
love your names, by daily repentance make up the
breaches of your heart and life; for thus did the
Prophet David. Who would ever in the leaft man-
ner have immagined that he,after his great finnes of
murder and adulterie, would have recovered his
name, yet becaufe that he unfeinedly, even from
thebottomeof his heart repented, behold at the
laft he recovers againehis name, and in the end di-
eth both full of riches and honours. So likewife
Job
I V D A S Riftentance.
loh^ though he was m his lifetime very impatient
yetbecaufethathe repented him of it truly, after-
ward he is honoured for his patience; and hence is
it that Saint lames faith. Remember the patience of lob.
A good name cannot- but muft follow grace and
vertue J no leffe then a fweet fmeil will needes
follow flowers and fweet oyntments. If then thou
haft committed any finne either in fecrec or o-
penly, wilt thou have thy good name recovered
before thou dye i be fure to make thy heart fure by
repentance. *
Thirdly, Let not good men be difcouraged for
evill reports that they may here have for a time,
nor let not evill men be encouraged for the good
reports for a time they may have • for at the laft all
evill reports that are cart on the godly ftiall vanifli
away, and all the good report that the wicked have
had ill ill quite forlake them, and every one then
fhall plainly appeare what he is : the reafon of this
is, becaufe the reports of the wicked have no fure
rooting. Indeedecertaineitis, that the godly of-
ten have an ill name, yetmoftfureis it, that at the
laft God will make their goodnefle to brcake forth
as the Sunnewhenit hach beene long darkened.
Yet here tnuft be one caution prernifed, that our
hearts b§ fubftantially good. 1 denie not bat a man
may have fome blemifhes, but wcmuftdiily la-
bour to keepe our hearts unfported of the world :
We muft behave onrfelvcs blamekfly, but how $
not by flopping the mouthes of men ; but we muft
keepe our felvcsunf potted of the world, andarme
our
lam.J*
rfii
8
I V D A S l^pcntame
Simile*
Dsfir***
iChro.tM
Vcrf.S.
lobn *,T o.
our lclves againtt it, by abftaining from finnc.
If paper be well oyled., caft inkc upon ir, and it
willfoonc returne off againe, butifitbcnocoylcd
it willftayon; foif our hearts be well oyled a-
gainft the world, by our innocent carriage, then if
they have ill reports caft upon thera, they will not
remaine qut offagaine prelently $ and Co againe on
the contrary fide. And thus much for the firft part
of my Text.
2 . The time [ When hefaw he was condemned. ]
Hence fearne agame,
Thdtfinnes are commonly cwercd and gUjfes put upon
them unt ill they btcowmittedjzut after tiny be com-
mitted they fecme moft vile and odious.
This is plains here in Iudas, before he commit-
ted this iiine it leaned a matter of nothing unto
him, but after behold how hahous it is. Sathin
herein is very readie to deceive us, as wee may fee
in manie examples. Thus dele he with />&Wwhen
he went to number the people, when loab reprcfen-
ted the finneto him well enough, yet itfermed no-
thing to him, but he muft needs have it done, then
afterwards fee how hainous it was to him, info-
mixhtha: it made him cry our, faying, / have done
exceeding foolfoly. But ihould we frace the whole
Bible, we can findeno better example then this of
Iudas ^ Chrift had given him fo manie warnings,
faying, One of y entail b:trxy me : And againe,/ have
cljofentrvelne^andbehold one cfyoitis a dned. And a-;
2 line,
IVD AS Repentance,
gaine, It were better for that man, by whom the Sonne'
of manjhall be betrayed, that he had never beene borne :
yet all this would not ferve, but the lufter of the
thirtie filver peeces had fo blinded his eyes, that he
could not fee.
Now for the Reafons.
The firft Reafon is taken from a mans felfe; our
lufts within us are fo ftrong that we cannot fee the
fiane; as was that in Cam: for the properties of
thefe lufts are tocaft a mift before our eyes, and to
| blinde-fold us thereby. As when a man doth any
I thing in his anger, while his anger lafts,he thinketh
\ that he doth it with reafon, but afterward he judg-
ethhimfelfeforit, andconfiders the thing as it is
initfelfcj fo is it when a man is blinded with his
lufts, he goes on in finne, ferlt enim \udmum^ cum
res tranjit in ejfeftum.
The fecondReafonis from the Divell, who co-
vers our finnes before they are committed with
fome baits; for hee knowes no fifla will bite at a
bare hooke : fo finne at the firft is covered with pro-
fit, pleafures,&c. orelfehelaboureth to minfe it
with diftin&ions, but when its committed, then he
fets it forth in its owne proper colours.
The third Reafon is from God himfelfe, who
giueth men up oftentimes in his jtift judgement •>
I and then ule all the perfwafions and reafons in the
| world,andyou cannot move them from it : hence is
it that the Apoitle fpeakes,ito». 1.2S. As they regar-
ded not to know God, fo God gave them over to a repro-
bate fenfe, that they were not able to difcerne of the
C truth.
Marker 21
Reafiu
Rcaf 2]
Reaf^
Rcrfu.iS
IO
IVDAS Repentance.
Reaf.
| truth : which is a metaphor taken from a touch-
j (lone, which is able to difcernc betweene true gold
and falfe ; but when the vcrtuc of this touch-ftonc
is taken away, then it cannot difcernc j fo in like
manner, when as God rtiall give a man up to com-
mit finne, and take away his right minde, he can-
not difcerne evill from good, no more then a blind
man can j udge of colours ; yea, and he is no ftron-
gcrtorefift any tentation, then Stmffon was when
his haire was cut off, to refitt his enemies.
Indeed I deny not but that God may fometimes
for finne, leave good men to themfelvcs ; thus God
dcltwichJ&s*&*f, zChron.^i.^i. whobecaufehe
had fliewed the Embafladours of the Prince of Ba-
bylon all his furniture, it is hid God left him to him-
fclfe.
And this is dofle for thefe two Reafons :
Firft,becaufe God is willing to it for his owne
glory.
Secondly,becau/e by this their confeiences come
to be awakened, and begins to ring a loud peale in
their eares.
But here we muft know, that there is a grear di f-
ference betweene Gods, leaving of wicked men to
*themfelves,and good men to themfelvcs,
Forfirft, forwieedmen, their confcicnce is a-
wakened, but not foundlyuntili the day of death,
al thoughthey may have fome rcmorfeand forrow
bdore. But commonly God awakes a good man
fooner. The finnes of a good man ate either le/Ier
or greater ; if lefler, he is fooner awakened ; if
grea-
IVD AS Repentance.
II
Re*f.
Simile]
greater, he is awaked with greater difficulcie ; for
a grofe finne is alwayes moft dangerous ; this yee
may fee plainly in David, when he had cut off the
lap of Sauls garment, hee quickly perceived his
finne ; but when be had committed the foule finne
of adultery, he was more a great deale infenfibleof
that.
Thereafon why wee are fo infenfible in grofe
finnesis this, becaufc when a godly man commits
but a little finne, for all chat his heart ftil remaines
in good temper ; but when he commits a great
finne, then its all out of order, and cannot perceive
it fo (bone. Even as a man, if he hath a great blow j
on the head with a ftafte, he is leffe fenfible then if !
he had a little fcratch or rench ; fo is it with Gods |
children in committing of finne. Now the Ufc is
this:
Seeing that this is the Divels craftinefle, firft to
cover finnes before they be committed, let us then
when we arc aflaulted with any tentation, take heed;
let us not beleevethat that finne is little, but rather
letusdcmurrcand confider a little the matter 5 If
thou haft any good motions in thee, execute them
fpeedily ; but if thou art tempted to wickednefie
ftayawhile, and confider a while. Its the note of
a foole to goe on he rcgardeth not whether ; but its
the figneofa wife man, to fee a danger a farre efF,
and eleape ir. Confider what will follow thy fin.
At the firft ludat thought that thirty peecesof fil-
ver would have made amends for all, but after he
was condemned, he repented for his former fol-
\ C z ly.
Vje.
12
I V D A S Repentance.
Cen.34
f Conn to
ly. If before wc finne we could but fcclc the fe-
quences, we would never commit it ; if we could
bat fe: the blindnefTe of minde,the horrour of con-
fcience, the hardneffe of heart that will insepara-
bly follow them, we would certainly fliun them 3
for is any man fa mad as to thinke that if a man felc
the fjrfeitfirft, before he eat the fweet meat, that
he would then eat it * no furely : fo could we but
fee the punifliment now that will follow a lit-
tle pleafure, furely we would reject alLthe plea-
fure.
Let ins therefore be fo wife for to looketo the
baits that the divell calts before us,for he is cunning
and fub<ill,and its good for us to thinke fo.
We ufually labour and ftrive againftevili com-
pany,to abftaine from them ; why fhould we then
meddle with the divell, or be in his company * E-
i^wasdrawne tofinne through conference with
him, although it may be at the firft (lie intended it
not. Gaze not at all upon thefe baits offathan. And
if hedoe preflfc fofe upon you, confider the confe-
quents that will certainly follow, and lay as tezibd
faid (though after another imnner ) had Zimn
peace, who flew his Mafter. If he tempt thee to
lying, then (ay, had Annmias andSapkra peace,
who lyed to the Lord i If he tempterh you to other
/innes, looke what the Scripture lakh againftfuch
finnes; asifheinticetheeta commit fornication
remember that of the Apoftle, Commit not fornkati-
on.jtsfime didjvhereof dyed three and tmnty thou funds 2
or fay thus, had Own peace,who finned in thus do-
IVD'AS R^entance.
ing. Dothheinticetheetodrunkenneile, fay with
thy felfe, had Nafal peace, who died not for his
churlifhueile, but for his drunkenneffe 5 fo for any;
finne in genenll, doth he intice thee to it, looke to
the plaiae words of the Scripture , for there is no
(inne without bkternefle.
But now to the intent we may the better be able
toavoid'^ his baits, let usconfider the deceits and
glofll s which he ufeth to put before us: which arc I
thefc :
His firfl: deceit is, that he feldome tempts one to
the committing of one oftheleft finnes, but he pro-
mifeth either profit,pleafure,or fome reward.
Now to this Ianfwer,firft, Here confider,tfthou
doeft no: deprive thy felfe of a greater pleafure, e-
ven of the pleafure of a goodconfcience,furely that
will bring more joy and comfort then any c archly
thing can,yea,and at the laft,moreadvantage in out-
ward things then finne.
Secondly, when hetels thee of his profit and plea-
lure;tell him that he cannot be as good as his word,
for the pleafures of fin are but for. a feafon,and in the
raidt of thefe plealures there is griele.
Now there is a double mifery in every finne :
Firfl:, that which is inherent, which is the finoe
it felfe. The minde can never take contentment till
it have the proper objeft; and everything taketh
plealure when it is as it fliould be, otherwife it
dothno', butas alegge or an arme being out of
joynt, is full ofpaine andgriefe ^ (o when the mind
and faculties thereof are di drafted, they were as it
C 3 were
Satansdeceits
2
Anfw* 2 t
k
14
IVDAS TlfpcntMce,
3, D fee it.
tsfttm
j were out of joynt,and£uIl of griefe. Thepleafures
I of the wicked haveforrow with them, bat thefor-
rovves of thegodly have joy.
Secondly, as to good a&ions there is pleafure
adjoyned, fo there arealfofome wils whichfollow
every fume. Sathan hee prefeats before our eyes
faire pleafures, when he tempts us to hainous fins ;
but he never fliewes us the paine and griefe that
willfollow. Thus did he with our Saviour, when
he tempted him, flicwing him all the kingdomes
ofthe world, and theglory of them ; butnever did
he /hew him the griefe. Thus likewifedid he when
he tempted the Jfraelites, flicwing them their flefli-
pots'm Egypt, and their onions, &c. but he never
fhewed them the grievous paine and icrvitude
that there in making brickes they did under-
goe.
Kis fecond deceipt is this ; he tels us,that though
wefinne,yet wc may efcape and goe to heaven not -
withstanding.
Ianfwer: Doe but remember what God faith
to this temptation, Dmt.29.1p. When hee fhallheare
the words of this curfe, tfheefhail bleffe himfelfe in his
heart, j tying, I (hall haue peace, although I walke u»
cording to the JiubborneneJJe of mine otvnc hem, quad
dixit, though I commit fuch andfucli finnes, yet;
notwithstanding Khali goe to heaven -, butmarkcj
what God faith, / wdlaot be mere full unto that man, !
but my wrath and my jealoufe [hall fmoake againfi hi^, I
every curfe that is mitten intb sbooke (hall light upe*
\him ,and his namefyall bero ted out from under heaven.
So
IVDAS Repentance.
*5
So Efd. 28.12. / will difannllyour covenant, and your
agreement with hell fhall not (land, qvafi dixit, when
amanthinkeshefkillefcapehell, and goe to hea-
ven, though he commit fmne, he doth, as it were,
make a covenant with hell,but God faith that cove-
! nant flnll not (land. So Efd.4.4.1 1 . Deflrutfion (lull
ceme fuddenly on tkem^ and they Jhall not know the mor-
nng thereof. Indeed, perhaps they fay, we will re-
pent in the meanc time . but I wifh them ferioufly
to confider the fore-named places.
Thirdly, the Divcll te!s us, that though we com-
mit finne, yet we may leave it when we will.
But for theanfwer of this 5 know, it is a meere
delufion 5 for can a black- moore change his skinne,
ler. 13.23, Suppofca black-moore fhould be war-
ned to come befbrea Prince with a faire skinne,and
have a weckes fpace to prepare himfelfe, and de-
ferre it untill the laftday, thinking he could doe it
foone enough $ would henotbeaccountedafoole^
y€t a black-moore fliall fooner change his skin,then
a wicked man depart from his evill way. Sinne is
like to ficknefle,it weakens the ftrength of the mind,
of thc/udgment, and affe&ions, and takes away all
our purpofes which we had at the firft.
If a man that is ficke can keepe his ftrength, then
may a man that lives in finne keepe his, and rouze
himfelfeup by repentance at his pleafure; but it is
notfo, its God onely that giveth repentance, now
thefpirit bloweth wcreitlufteth. If you layj will
beforrowfull,forfakemy£nnes, and repent when
ficknefle comes, this will hardly prove rrne repen-
tance.
{.'Deceit*
16
I V D A S l^pentame
4« Deceit*
Aofv& 9 ,,
5. Deceit.
isfnfol
tance,for/W^didio. This repentance mofl com-
monly nfeth from felfe-love; every creature lo-
veth his owne fafety ; fo at. death a man is willing
to leave finne, but this comes from nature and Iclfe-
love, becaufe he would not goc to hell, and mod
commonly thefcmen,if it pleafeGod that ever they
recover out of their ficknefles, they fall into the |
fame courfes againe.
Fourthly, He will excufe our finne by fome ver-
mes wherewith it hath affinity ; he will put on us
pa/I/at4vit/a,thote vices that have iome neereneffc
to vertue.
I anfwer: howfoever the divellmay ufe fuch
diftin&ions to hclpe out his baits to finne for a timer,
yet in the time of trouble they will not hold out,
but appeare as they are indeed.
Fifthly, He makes men beleeve their nature is
prone to ic, and they cannot leave ir. If I were as
fuch and fuch men are indeed I could abltaine, but
my nature is fuch that it will not fuffer me.
I anfwer : Thou muft know that this doth not
excufe but aggravate thy finne ; if thy nature be
prone to any finne, know, that the finne is much
more grievous : we loathe a toad becaufe of the ve-
nomous nature of it 5 fo Godlonhethour nature,
becaufe its finfull. As a drunken man that mur-
thers another commits a double finne, one of drun-
kennefle, another of murthcr, which comes frona
drunkennefle s fo,if our nature be prone to any fin
which we. commit, its a double finne ; firft, in that
it is naturall to us and origmall : fecondly, that we
COTl-
IvDAS Repentance.
commit thereby originall tranfgreffions. We had
you know, a part in Adams finne by propagation 5
now if wc have a hasd in it our felves by our ftrong
inclinations thereunto, wee our felves are caufes
thereof: likewife let us not therefore goe about to
excufe our felves with this, that becaufe I am of an
other temper then another man, iTnaytake more
liberty,and God will beare with us herein 5 forGod
certainly will beare with as the lefle.
Sixthly, He will turne away thy thoughts from
the finne, and faften them on fomething elfe ; fo
Judas, his eye at the firft was fattened on the thirty
p:ecesof filver, but afterwards he thought of his
finne.
For this I commend unto you Davids praftice,
iconfidered my wyes, and turned my feet unto thyte-
jimmies. So looke thou firft upon thy finne before
thoueommit it, and labour to fee hiscunning there-
in. If David had ferioufly looked on the finne of
adultery before he had committed it, he would ne-
ver have done it $ hence is it that the Wile man
councclleth us , Prov. 4.1aft. Fonder thy wayes a-
right, &c. And this is commonly the greateft de-
ceit of all.
Seventhly, Helabours to draw men on to finne
by degrees, by a little and a little ; he never aggra-
vates the fin at the firft,but extenuates it.
I anfwer : when water hath gotten a little paf-
fage 3 it will foone make a great breach; one little
wedge makes way for a greater : fo it may be a man
commits but a little finne at the firft, but afterward
I D the
6* Deceit.
7. Deceit*
Anftv*
18
I V D A S Repentance.
D$r.
the Divell drawes him to commit greater. A man
that commits finne is as one in a q iteke fand, who
(hikes deeper and deeper: or as a little fparke that
k indies a grout fire. Seeing therefore the cafe ftan-
dcththus,wc ought t6 rcfiftthc beginningsof fin,
and give peremptory deniall to the firft temptati-
ons. And thus much for this point.
Now foilowcththe third point, viz. the repen-
tance of W<# in thefe words, Hee repented himfclfc
drc which repentance of his conliftcth of three
parts..
i. His veQatutionfe brought againe,&c.
2 . His confe Jlion,/ have finned, &c.
3. Hewasforrowfull.
From which repentance of his learne this Do-
| (ftrine.
That there is afdfe repentance^ confession and reft tttttim
that is very It ke the true repentance/onfc fs;w dnd re-
ft i tut ion, and can hardly he difcerned.
This repentance, confeflion and reftirution which
luda* made was not true,yet it was very like to true.
Such was that of Said, Ahab, and the reft. Such is
the repentance of many at this day, who in fome
good mood, or tq fbmeafflidHons ieeme to repent 5
but this repentance breakesas bubbles, andvanifli-
cth as the lightning in the ay re. This repentance is
falfe, yet fo like the truej th.it the difference be-
tweene them is very hard to di/cerne, although in
.hemfelus they differ much 5 as true gold and coun-
terfeit
I V D A S RsfeatMce*
19
terfcitarehardtobe difcerned afunder by os, al-
though in them (elves there is a broad difference^ as
much as betweene gold and copper.
This falfe repentance may goefarre,
1. Ifwe confider the fubftance of it.
2. If we confider theconcommitants.
Firll, it we confider the fubftance 3 it may goe
farre, for,
1. He may ferioufly confider his wayes.
2. He may have* a kinde of forrow for his fins.
3. Hemayfue for pardons for his fianes, as doe
many hypocrites.
4. He may defire faith and repentance, as Fran*
cUSfira did.
But here wee mufl: know that there is a twofold
defire of faith and repentance.
Firft/romafelfe-love, not out of a love to the j
graces, but feare of hell^ and this may be infdfe
repentance.
Secondly, From a love to the graces,having fen-
fibly taftedthem ; this defire is grace.
5. There may be an amendment for a time, as
did Smlmd rfanoh.
6. He may come to that paffe, that if the fiane
were to be committed againe, he would not doe it
for all the world 5 as ludas.
Secondly, Trve repentance and falfe arc very
like in relpeft of their concomitants.
1. This falfe repentance may caufe a remorfe,
yea it may bring forth tcares, as we may lee in Sa:il y \
1 Sam. 24. 17. he lift up bis voice and wept.
D 2 3, This
, — - / . .
20
I V D A S Ttypentance
2. This talle repentance may caufc confetfiart,:
fr:ely and fully, as did Pharaoh Jixod.9. 2 j. taking
ihameto himfelfe, and afcribing glory to God:
thus did Soul y 1 Sam. 2 6. 2 1 . he confdfcd that he had
finned exceedingly,fothat one would have thought
that it had bcene true.
3. Ir may caufc them to faft and pray for par-
don/ as did Aluh^i Kings 21.27. but it was not
in tru:h, but oncly in the time of his milery .
4. They may come to Restitution, as l*do*
did.,
5. They may bring forth fomc fruits of a-
mendment of life; io that verie farrc this filfc
Repentance may goe ; as the fecond and third
ground.
And now behold true Repentance in fubftance
and concomitants ; what can you finde more in it i
hence it is that fo many are deceived with falfe re-
pentance, which is fo like the true; but bring
them to the touchftohe, and you ftnll finde a
broad difference betweene them, as after you fhall
fee.
NowtheRe.ifonsof this Point are taken from
the falfe grounds from whence repentance comes,
which are thefe:
1 . It comes from felfe-love ; when finne proyes
hurtfull, and the hurt is neere at hand, then it may
worke, but all out of felfe-love.- An hypocrite
when he finds fire in the finne, hec throwes it a-
way, but whenonce the fire is out of the coale,
hee will play with it, and foole himfelfe, hee
feares
IVD AS Repentance.
ai
feares onely the fire, not the fouleneffe of finne j
he hares the fting,not the finne.
2. This repentance comes from the common
gifts of the holy Ghoft, whichacarnall man may
have i as,
Firft, Hee may difapprove the fouleneffc of j
finne.
Secondly, Hee may hate the uglincflc there-
of-
But here we muft know that the light of nature
is extinguished in fome more then mothers; as
no doubt but thatit was rife in Iudts. Whenfinnes
rightly are propounded to us, farre we maygoe in
falfe repentance.
Thirdly, their repentance comes from the beau-
ty, fwcetnefle, and excellency a carnall man may
finde in Gods wayes, which may make him amend
andturne umo God for a while : as in the time
of Ubn Baptift, they confefled and turned to him
("but it was but for a while; > the rcafon was, be-
caufe he was a burning and a fliining light, and
they rejoyced in his light. So the fecond ground
found a fweetnefle in the Word and left all,' but
yet returned, as 2 Pet. 2. latter end. Some in the
excellency of Preaching may lee a fweetneffe,
and re Joyce a while, but yet returne againe to their
finnes.
Fourthly, Their repentance may arife from a
good Family, company , or Miniftry : Thus 10-
*fh,(i Chro. 24. ) good, while lebo]ad>t lived, which
feemes to be thirtie yeeres j (o Vzzia, 2 Chro. 16
D 1 was
%l
" 7
I V 6 A S Repentance.
VCev
(was goodwill the day es of Zacbaria^fo many arc
' good while they are under careful! Governours,
and in good company ; fo long as good meanes laft
they will be good. I cannot compare fuch men bet-
ter then to the Swine, which whileft they are in
faire meddowes keepe themfelves cleane ( which is
nothanketo them, but the place) but as foone as
they come to the mire they tumble in it 5 fo will
there men, fo foone as opportunitie is given them.
2. So likewifc confeflion mayarife from falfe
grounds.
Firft, from paflion, being in good moods, they
confeflefometimes^ototherwaies > but found hu-
miliation, asafpring, makes us alwayes ready to
confefle.
Secondly, From fome evident difcovery of his
finnes ; when the light (hinesfo in hiseyes, that he
cannot but confefli ; as Sad when he evidently faw
Davids kindneffc,could not butconfefle.
Thirdly, From fome extorting caufe > as here
did/ir^tf, when God and his conscience preft him
to it ; fo did Pharaoh when he was under the racke.
Thirdly, Reiiitution may alfo arife from falfe
grounds.
There was a great difference betweene the re/H-
rutionofW^and Zacheus ; Iu-das was ficke and
oppseft with his filver peeces, as a man of meat in
his ftpmacke 5 therefore no wonder though hee
wou ! d be rid Hereof 5 but Zacbtvsaid it m.oft wil-
lingly and freely.
This fheweth unto us the vanity of the Popifhj
I V D A S Repentance.
*?
do&rinc, which makes b:.i .ns of Repen-
tance, Confcffion 5 C9ntritiorijSaasf action, all thefe
hadW^r, yet who can fay he m;ly repented $ one
may doe all that they fay,yct be damned.
Let menthenlookctothemfclves that have not
goncasfarreas///^, namely, have not repented,
confeffed, and reftored ; for though thefe be in
falfe repentance, yet are they in true alfo $ onely in
falfe there are thefe oqely, in true there is thefe and
more alfo: for as the guilt in counterfeit gold
(which makes it like the true) is good 5 fo the fault
is, that it is not throughout, fuch as the outfide is 5
(o thefe thingsin falfe repentance are good,the fault
is, that their grounds are not good alfo.
And againe, they which havegoncasfarreas /«-
das y and feeme to have repented, let them try them-
fclves,andtake heed they be not deceived.
Now there arc two things that hiidcrus from
judging aright of our eftate.
1 . Vnwillingnefle to fcarch.
2. Unability to judge.
Firft,Unwillingneffe to fearch, and the caufes of
that are thefe :
Firftjbecaufe they have beene long fure, ando-
thers fo judge of them, and therefore now they
are loath to call in queftion their eftate: But let
fuch know, that nothing can eftablifli their ftate
more s for either your repentance was found, and
then the more comfort unto you if you fcarch, or
elfe it was notfound,and then the (ooner you difco-
verthe t alfeneffe thereof, the fooner you may a-
mendit. 2. It
*4
IvDas Repentance.
I Cor.t.io.
NcheoajLU
a. It is becaufe they arc unwilling to make their
hearts folly found 5 they would not be perfe&;
they will have fame finneto dally with : but this is
great folly in men, for want of one fteppe more to
miffe heaven, and to make fhipwracke m the haven
of their happineffe.
Secondly j inabilitie in judging , not being able
to judge whether wee have truely repented or
no*.
To h: lpe this ;confider whether your repentance
arifefromanaturall confidence, or an heart truely
changed, for that is all in all. If your heart be
changed 5 and from that, and not from a naturall
confeience enlightned, arif :th your repentance $
but this is hardeft of all to know.
You may know it twowaics.
1. By the inward differences.
2. By the outward effects.
Firft, by the inward differences, and they are
five:
Firft, if it come from an heart truely changed,
thou (halt finde thy fdfc doing all holy duties with
a naturall inclination,^ the fire to afcend $ although
thou meeteft ,with many impediments, yet never
leaveftftriving, but inwardly delighteft in Gods
law. A naturall confcienccmay doe much, but ne-
ver m.^keus inwardly from the bent of the heart to
will goods n ° w in Ipirituall things, its mora to
will then to doe \ as Saint Paul would have the C#-
ritjtJbaM notoriety to doe, but alfo to will. Hence
is it that Njbermah defires the Lord to heare the
prayers
I V DAS Repentance.
*5
prayers of them that did defire to fea re him : This
is the very Char after of a Saint ; The natural 1
confeience, if there were no hell, would finne,Iove
it, and ufe it ^ but inwardly to defire holineflc for it
ielfeisan Infallible figne j fo that were there no
heaven nor hell, yet hee would choofe holineffe,
and could doe no otherwife, when it is his meat and
drinke (as our Saviour fpeaketh) to doe Gods will.
Now a man fbundly an hungry, will eat though
not hired ^ fo would he doe the workes of holineffe
though there were no reward. If you have this dif-
pofition,fure I am you havetruly repented ; if you
have not, feare, and labour after it.
Secondly, the naturall confeience tells us this
fhouldbedone, urgethk,and blames if it bee not;
done ; and hence arifeth hearty refolution and pur-
poles, but it never enables to doe it, therefore hee
never performes what he purpofeth y but a heart
truly changed enables us todoe it : As Paul faith,/'
can doe all things through Chrijl : not fome, but all ; '
whereas the naturall man cannot but finne, beeaufe ,
(as Saint Pettr fayes) the will is not ftirred nor
changed - y therefore although muph may be dbne,'
yet it will downe agame $ as a ftone,if not changed i
into fire,though it be lifted up,yet it wil fall downe
againe: Now the naturall confeience cannot change
the will, therefore cannot he refift finne 5 but the |
true Convert can fay, he can be chaff, he can refift/
lufts, and the like ; the other fay (and fay truly)
jthey cannot but finne, for the naturall confeience
cannot change, and therefore they grow wearie of
E it
16
IV D AS T{e pent ante*
itjbecauic itis nor naturall,if they were truly chan-
*ed,:hey would doei: with cale.
Thirdly, the naturall conference can goe no fur-
ther then it's enlightncd ; it may approve formal!
civiU living, and holineflc in the general!, but it j
cannot fo approve of holineflc in the particular, j
that the ftri&er any man is, the more they approve ;
him, and defire to be like him : A man truly fpiri- ;
ruallis barthenfbme to a naturalconicicnce,though i
never fo much enlightncd $ the high degrees of
holincflfe doc make him diftafte him. Wherefore
canft not thou delight in them that are good f thou
haft care to fcare.
Fourthly, the naturall -confcicncc may make a
man abftaine from many finnes, but hee abftaines
from none out of a deteftation and hatred of them :
he may indeed hate a moral 1 vice, becaufe hee may
havcamorallvertue contrary to it 5 but hee cannot
hate finne,for nothing is contrary to finnebut grace,
which he hath not : If therefore you abftaine from
finnc out of a hatred to it, it's certainc you are
changed 5. elfc though you abftaine, it's but from a
naturall confcicnce. Mofcs and Z^abftained from
uncleanneffe,fo that they wept and were vexed,that
was a figne of change ; elfe abftaine never fo much,
it's not true grace. But if thou hateft it becaufe it s
finnc, and hateft all finne both fmall and great, it's
certainc thou art changrd.
Fifthly, the naturall confeience may make us
love fome good men, and God alfo with a natu-
rall love, becaufe hee giveth them fome good blef-
fines ;
IvD AS Repentance.
V
fin'gs y and may rcjoyce in God with forne fiafnes
of joy i2iS^Hefa.6. But to love God in his Attri-
butes withtheloveof delight and con] ugalllove,
to lovehim becaufe he is holy, juft,&c. this an
heart unchanged cannot doe j and the reafon is,
becaufe that all love of delight arifeth from fimili-
tude ; and none thus love God, which are not chan-
ged,andfo like him.
Butyoumayfay, Howcanlknowthis love of
God?
I anfwer, It' s eafie enough to be knowne .• For,
i. He that loves God,keeps his Commandements.
2. The Commandements of God are not burthen-
(omc unto him. But befides this, you may know in
your heart whether you love him or no, as you can
tell if you love a friend, for then your heart will be
toward him, you will delight in him ; Now if thefe
fignes be not in you,you may juftly doubt that your
repentance is no more than the repentance of ludas
was.
2 . But now becaufe thefe inward effe<5i s of found
repentance are hard to be difcerned, wee will now
confider the outward cffe&s of true repentance,
which are foure.
Firft, Gonftancie $ true repentance holds out,aII
falfe repentance is inconfiant; for it arifeth from
paffion which iscverinconftant, and therefore the
repentance coratning from it, muft needs be tncon-
ftant ; whether it be from feare or from novelty of
holinefTe,or pcrfwafion,or companie, or fome fud-
den joy, what-evcr it be (not being a true change)
E a it
OlhQ.
28
I V D A S Repentance,
obua.
^Anfa,
kccafeth, as heat that arifing from rubbing goes
away when the rubbing is ended $ but it would
continue if it arofe from a fotde giving life to
the body. Indeed I c.onfefle fome pafhon may
(lay longer then other,_ as I*a[k> Awaz/a, but when
once Iefjoida>dycsj:hcy will ceafe.
Secondly ,an evennes & uniformity in their lives ;
counterfeits cannot ever be the fame, but the godly ;
areftillthefame,tnallcourfcsand places .-Indeed
they may be often uneven from the fuddenneffe of
the occafioo, as the newnefle of the ay re in the nfcvv
Countryjmaymakeonefickejbutitkilsnot j fo a
godly man,in what place or time foever* remaines
the fame,thogh he get difad vantage by it^as a fliecp
falling intoa ditchmiy be fouled,but isa fheep ftil,
but the wicked is cleane another man • he ca ft s off
the paffion of goodneffe,and is cleane changed i but
the godly man cannot caft off his nature, becaufe he
is borne ofGodjtherefore cannot finnc 3 that is, in
the manner he did before.
Thirdly,generality of obedience; the hypocrite
ever rowles fome fweetmorfell under his tongue,
and fo doth fometHing wherein he favoureth him-
felfe,but the godly man leaves all finnes.
But you will -/ay,the godly alfohave fome belo-
cd fin,&fbme infirmities to which they are inclined
I anfwer : there is a great difference between the
hypocrite and the godly man; for an hypocrite pur-
p.ofely kcepeth feme roomeforhis fin; butthegod-
ly man defires to be reproved, & will willingly fuf-
fer admonition, and defires no exempt place for his
deereft fins,but would thorowlv be trcd.
IVD AS Repentance,
But you will further obje&,thae godly men boia
have and doe often relapfe <
I anfwer : he differs much from the wicked : for,
I. The godly mm drives againft that finne moil
to which he is moft inclined, by ufing all meanes a,
gaiaftit, and Running all the occasions thereof
which the wicked man doth not,
2. Although the godly man relapfe, yet he never
.comes to allow hrafelfein that fin : the.wickcd,fin-
ding fin pleafing,fits downe and folio wes it: asSduf,
who purpofed not to persecute Dttvid, but finding,
it pleafing to his luft,continucd therein. Pharaoh for
a time would let the people of Ilrael goe, but after- 1
ward for his pleafure ftayedthem.
3. They differ in the iffue^the godly man gets the
victory over his fin^butfin gets the vi&ory over the
wicked man.
4. JHypocriricall repentance is violent and earneft
at the firft,& flack afterwards ^but true grace grows
more and more : falfe,is like a land-flood,great on a
fudden,but quickly dried up again, butin true grace
it's as inanaturallbirth,thebegining is fmall,butit
grcwesftrongerandftronger; hypocrites are hot
at the firft,but quickly grown code. I deny not but
that a godly man may abate of his ftrength of grace
as a childemay fall ficke and abate of his ftrcngrh
and beauty 5 but it's bare a fickneffe, and common-
ly after it they flioot up the more : fo the godly,
though for a while they may be ficke, yet after-
ward they grow in grace the more for that
fickneffe.. The motion of the wicked is. violent,
E 3 fwifteft
Obietl.
Anfw.
ID
] V D A S Repentance.
[wittcil: at the firft, but flacke afterward ; b.it the
motion of the godly is naturall, flowed: at the firft,
but after it's fwifter and f wifter.
2. Having already fhewne the difference bc-
rvvcene true and falfe repentance, I will now (Ik vV
the difference betweene true and falfe confeffion.
True Confeffion is an infallible figne of grace ;
many thinke it an eafie matter,butto confeffc aright
is a very hard thing : Many confefle for fome by-
ends, or fome extorting caufe s but true Confeffi-
on hath thsfe three properties.
Firft, it's particular • it confeflcth the leaft and
fecreteft corruption in the heart ; and not onely
grofTe finnes : But the hypocrite, although he may
confefle fome groffe finnes, yet never comes to full
particular ConfeUion.
S econdly true Confeffion is conftant, but falfe
is onely in fome goodmood 3 orin fome affli#ion,
as ficknefle,&c.
Thirdly, true ConfefSonarifethfrom a good
ground $ namely, a bafc conceit of our felves, a
true fhame, and an earneft defire onely to glorifie
God^ with a full purpofe wholly to debafe thenv
felves, and a perfeft refolvtion to forfalce the
finne hce confefleth 3 which the wicked never
doe.
3. Reflitution that is true and right, differs from
falfe.
Becaufe hypocriticall reff itution is in aeceflfitie
when hee cannot helpe it, but it's a burden ro him;
then hee cafts it away as a dogge doth his vomit,
when
IVD AS Repentance,
3*
when he is ficke by ir«thustoW rewored$but when
we are for it, andit'splcafiMg to us, then ro re/lore
it is a figne of grace ; thus did Zukas chearefully,
when hee might have keptir. The hypocrite re-
ftores as the Merchant that cifteth his goods into
the Sea, unwillingly $ yet will rather lofe them, !
then his life.
Thus have wefeene that there is a falfe repen-
tance, confeffioa, and rcftitutipn, muchlikcto the
true,and how they differ.
Then feeing there is fuch fimilitude bet weene
falfe repentance and true, this fhould teach us what
to judge of fuch mens repentance which is onely
inthctimeof/icknefle $ it's greatly to bee feared J
that it's even fuch as indas his was, falfe and hypo-
criticaIl,onely m fonae mood.
La(lly\il this Repentance oiladas was not true,
wharfhall weethinkeof them that havener gone
fofarreas Ivdasdid, to repent, confefle, and reftore,
furely this is the cafe of many now adayes / All
thefe things that were in the repentance of Itidas^
arc goodand commendable in true repentance, but
wemuftexceed it before wee can comeat heaven 5
and therefore if they that doe not exceed it (hall ne-
ver come there, what (hall become of thofe that
come farre (liorc of it <
Next, raarkc the name ludas now gives Chrift $
he calls him Innocent; I have finned in betraying of
Iwoctnt blood. Whence learnc,
Thattbofe things which are good r , are approved to mens
confer
Vf*+
ffi^.
T>cftn
5*
I V D A S Repentance.
Quejti
I *sf»fa*
iCor.4.2.
ifc*/:
I confcicnces^ whither they v/jHot no.
ludas confcfleth Chrift innocent now 5 this put
not a new conceit of Chrift into his confcicnce,but
made him confefle what before he thought in his
confeience to be fo.
But fome may fay, that many men that are wor-
thy Instruments of Gods glory^ find envie and ha-
tred here amongft men t
Indeed it's true 5 but it will bee but for a (hort
time before the mill will be expelled from before
their confeiences s and afterward, although their
confcicnces for a \yhile may be tongue- tyed, yet
they will openly approve chem to be good men, as
Indas here did Chrift.
Firft 3 becaufe it's not in the power of men to judge
as they will, but they muft judge according to the
light of confeience that is in them, they cannot but
fee what's prefented unto them by confeience : as
the eye being open cannot but fee what is (hewed
to it j and it's fonaturall to the confeience tq fee
truth ; for light is put into the confeience even of
the wicked by God himfelfe : Hence is that that the
Evangelift Saint John fayes> lob. 1 . J he Iwht dined
tn farkeneffe : Where by light is meant the naturall
light of confeience, which although irrn; keth not
men obedient to the truth, yet it makethtliem to
acknowledge the truth . Therefore Confeience by
the Schoolemen is called a Virgin, becaufe it is not,
defiled by untruths,but ever murmurs againftcvill,
and aflentsto truth and good 5 it may be oppreft
fomewhar, but ever keepes it £lfe ftrcight in judgc-
ment;
IvDAS Repentance.
3?
mem -therefore the falfe judgement of the wicked
comes not t romco ifcience 5 but fr$m lufts, which
when they are gone fas in. death, or often before;
then they fpeake the truth.
Secondly, becaufe God will have glory from all
thecr?atures that hee hath made, and they cannot
but acknowledge it to be right; therfore they which
finne againit the holy Ghofl, though they hate
goodnefle, becaufe they count it not good to
them,yet in it felfethey thinke itto be good, there-
fore the* Devils* beleeving and trembling comes
from theirconfeience.
Th is fhould teach us to t hinke well of the waies V(t i ;
of God,akhough others fpeake againft them 5 for
it is for fomefecret caufe, and inwardly they doe
approve of them in their confeiences while they
live,and oft witneffe the fame attheir deaths.
2 . Be not dif.couraged for any oppofition or ha-
tred that thou flialt meet. withall 5 what though;
they hate thee,yet they have that witHin them that
will approve thee : Wee cannot approve our felves
to their wils, affc&ions, or lufts ; but whether they
will or not,wc may approveour felvesto their con-
fcienees.lt is tkeiforc a bafene/fe when w> bbor to
approve our felves to any by doing evill ; the belt
way is to approve our felves to cheir confeiences^ .
and take Davids coatfejNho wjieri MtcJboft feoffedat
him for dancirg b- fore the Arke, . fayes. If this bee \
vile^ 1 wilt jet be more vile • fo fhall I beehadmhmottr
of the Vtrgins : So like wife, Art thou hated for |
Religion * Labour to exceed in that ; fo fhall they fi
JF honour]
34
IV D AS Ttypentante.
Doftr*
R<sf
\ honour thee in their confciences ; and it's better to
) approve thy feife to their confciences, for they in-
dures then to their lufts, for they arc vanifting,
and their good opinion of thee (ball vanifli. Hee
that rep roves, fhallfindemore favour in the latter
end,then he that flatters; becaufe he approves him-
felfe to the confciencc, this onely to the lufts.
Now followes the carriageof the Elders to-
ward s Judas - y thcyexcufed themfelves, (laying,
What is that nrtto us^ Locke thou to it ?) although they
were the chiefeft Agents therein. Whence learne
this Dodrjne,
That: there is a marvellous aptnejfe in the nature of
man^to excufe a finm when hee kith commit
tedtt.
The Pharifes here were the men that moved and
hired ludat to betray Chrift : Judas was but the
Inftrument they ufed 5 and they had purpofed to
have put him to death, although Iudas had never
betrayed hiip ; yet they fay. What is that tow. Thus
alfo Adam having done that that was dire&lycon*
trary to Gods Command, yet excufeth himfelfe.
Thus did the Kings of Ifracl; as Afih, when hee
hadcommitted an evident finrte, he would not ac-
knowledges ; but when the Prophet comes to tell
him of it, hee falls a threatnipg of him. Thus alfo
did Atmziah.
Firft, becatife all finne after it's committed,
leaves a blot in the minde, which is compared to a
fhadow,
IVDAS Repentance.
fhadow, which darkens the minde, fo that it cannot
fee: For that that the Apoftlefayes of hatred,
i Toh. 2 .9. thatfrb an one 4* kitei bU bmbcr^ liveth
m darkenejfc j the fame may bee faidof all other
finaes.
Secondly , becaufe a&uall finnes increafe the paf
fion which at the firft made us commit it; now the
ftronger the paffions are, the more is the judgement
corrupted.
Thirdly, becaufe finne worketh on thoft facul-
ties which fliould judge, it weakeneth the judge-
ment,andislikeablowonthe head that takcth a-
way all fenfe.
Fourthly, becaufe a<fluall finne grieveth the holy
Ghoft, and makes him depart, andit isheeonely
that convince thus of finne; and therefore how i
can we fee when hee is gone, that enlightneth us j
And when this holy Spirit is gone, then in comes I
the evill fpirit which puts into us falfe reafons,and
fo we by them excufe our felves.
The Ufe is, firft, therefore to let us take heed of I V(e x?
declining from God,and falling into any finne, fee-
ing it's fo difficult a thing to get out of it againe.
What; makes us to recover, but a fight of our fins i
Now falling into^nne,blindeth our eyes, where-
fore it mull needs be very hard to recover. Seeing
then it's fohard torecover,take heed of firft filling I
into finne; for a man that is a little fallen into finne, f
is like a man in a quicke-fand, ready to finke deeper,
and deeper. Suppofc a man doth pollute Gods
Sabbaths; at the firft there is forrow for it 5 after-
F 2 ward
/
3 5 ; I V D A S "Repentance.
Vje 2.
D c&r.
ward he begiimes to doe k more and more 5 but at
la'ft he doth it with delight. What is faid of uuclcan-
acfTcjis true of all times : Prov. 30. 20. shee wives
kr month \ i. e. excufeth : fo thatalthough (hemuft
needsconfefleittobe afiane, yet in that cafe fliee
accounted it none/
Secondly 5 if thou art fallen into any finne 3 retnem-
ber thy aptneffe to excufeit 5 and labour to get out as
fooneasthoucanft.
1 . Remember what thy judgement was of that
finne before thou felleftinto it, although now thou
judge it fraall. Thy judgement is like a glafTe; be-
fore it is crackt 5 it (hewes true j but after it is crack t,
it repnifenteth 'things, otherwife then they are.
Thinke with thy felfc therefore how ill once thou
thoughtefi that finnc ; and feeing thy owne judge-
ment is blinded, -hclpe thy felfc with other holy
\ mens judgements concerning that time.
2.. Labour to abftaine from the acting of that
[finnej and fo will light come in againe by alittle
and a little, and then thou wilt fee the uglincfle of
it \ tqx nomanfees thcuglinefle of a /inne 5 untilifirft
he comes out. of it.
And now we come to their Anfwer.
WhtfisthtftQu*^ looke t box fait. From hence a-
gaine Jearne this Do<ftrine 3
That fori be woft fart, in the time of our extremity, wee
have lea ft comfort from ihpfi wbicbwerc our
companions meviU. •
n-
Tudas
IVD AS Repentance* \
37
ludas here comes to the High Priefts, which
were his companions in the betraying of Chrift 5
but they give him poore comfort. What have wee to
doe with that \looke the* to it :■ Miferable comforters to
a manki his extremity.
Now the Reafons are taken, firft. From Gods
Juftice $ it's jwft with God,when men joyne againft
him 3 to fet.them one againft another. Thus he fet
Jbimilecke mdthe men o£ Sechem one againft an-
other : God fends an evill fpirit betweene them ;
hecatf make enemies to befriends, and friends to
be enemies. There are abundance of fuch exam-
ples in hyftories.
. SecondIy 3 from mans nature,which is apt to love
the treafon 3 and hate the Traytor : he hath a love to
the luft, and fo may love the treafon ± hee hath a
principle in him to hate the Tray tor.
j ^hirdly/rom the nature of their love $ it's for
commodicy or gaine^or fome by-end or other, and
therefore when the commodity ceafeth, that alfo
ceafeth k yea 5 and often turnes to hatred, zsAmmons.
love to jhamar did.
This fliould teach us to take heed how wee
joyne with men to doe eviil :. It's better to
joyne to their confciences in doing well, for
their confciences will coritinue^then to their lufts,
for they wil end>and then their loveto you wil end
alfo. Hence it's faid in IhzPr&vtrfa, Tbt be that rc^
proveth^ fha/Ifinde more favour in the end than he that
flattereth. Many rejoice in the love of evil company;
but all that love is but like glafTe fodered together ;
F 3 whet*
itHfm
Vfel
3*
Doffn
Redf.
OhuU.
An/w.
I V D A S Repentance.
I when God fendeth the firc(as he did to AbtmUckt)
* to melt that, they foil afunder, and all their love
ceafeth.
Now the next thing is, Hee uft dome the thirty
pceccs offdver. And here the Doftrine is this
That, that th*t is thegrcttett comfort ', when Sod once
torncs his band agamfl #*, proves mo ft d/f-
comforublc.
Judas here thought thefc thirty pceces of filver
a great matter, but when once God moved his con-
ference, he cafts them away : So, fuppofe a man
get favour,honor,riches, or any other thing naugh-
tily ,it will prove but a trouble.
i . From the curfe of God ; although the thing
in it felfe be good, yet God ever mixeth fome cvill
with it, which maketh it bitter. Stollcn bread is
fweet, but God filleth the moutli v* i ;h gravelli All
mifery with Gods favour is moft fweet,as Patds im-
prifonments, andwhippings,and/^/»^ .• but on
the contrary fide, allpleafure, with Gods difplca-
fure, is bitter.
2. Becaufe finne makes the loule ficke, and then
it 's never well, until! it cafts up ; and thus ludasjht
thirty peeccs, burdening hisfbule, muft caft tkern \
up. *
Many goe on in finne,and are never troubled.
As in our bodies, though there be ill humours, j
yet they make not a man iicke un till they be ftirred; j
fo doth not finne untillGodftirrcsit,as here hce\
did)
.**^
I V D A S Rsftnt&nce.
39
did in ludat^ and then it makes us fickc.
i his (hould therefore m^ve men to take heed
how they turne faile for their owne advantage.
Suppofe by going from God thou getteftwhat
thou wouldeft, yet God can make that comfort to
prove but a burthen unto thee, as hec did l*d*s his
thirty iilver peeces. Be therefore content to lofe all
before thou lofe God.
Now followes the event of all, Hee went and
hanged him fel ft. Whence learne,
That Gods wrath and finne are exceeding terrible And
nnfupportabU) when they are once charged $n the
conference.
This made Judas to hang himtelfc. Doe but a
little confidcr mans nature, how lo:h to deftroy
himfelfe, how afraid to be killed, and you fhall find
it to bee fome great matter that imift caufe him to
make an end of himfelfe, and to caft himfelfe into
that which he feared ; namely, hell: thus heavy is
finne when God once chargeth it on theconici-
ence, that it maketh a man doe all this. Indeed
finne was as heavy before, but then it lay at our
foot,and we felt it not $ but when God layes it once
on our fhoulders, and on our Confciences, then
(hall wee feele the burthen thereof to be farre be-
yond all tormeatsthat can be imagined. See thisin
Chrift,whenGod did but charge ourfinnes on him,
how intolerable werethey ?
Now for your better undemanding ofthis paint,
I
m
Dotirl
4°
I V D A S Repentance.
An/rv.
I will firft (hew you what this horror of confci-
enceis ; which I will doe by explaining thefe five
qireftions following, .
By what meanes is this horror of confcicnce
wrought i
Two woyes : fometimes by Gods owne Spirit ;
fometimes by Satan,
Firft, it's done by Gods owne Spirit, when by
it therai-nd is enlighmedtofcethat he is in bondage
by reafon of finne 5 Hence it is,.th;it it js called the
Spirit of bondage Rom.%.
Secondhand morefiequently, by Satarl^when
hce, by Gods permiflion, doth vcxe and terrifie the
foules ofmen,and drive them to defpaire ; andthis
is called horror, and the vexing of the foule.
Now whether this horror of confeience bee
wrought by Gods owne Spirir^or by Satan, we may
know by thefe foure differences :
i. If weefind any falfhoodrairigled with this
trouble of conscience, then it comesfrom tbe D i-
veil -for the holy Ghoft mingles no falfliood, but
onely enlightens,and ihewes the truth : light makes -
athlngfeemeasitis.
2. You may difcerne of it by the affe&ionit
ftrikethin us ; for that that the Dcvill caufethin
us,ftrikethahatredof God 5 but that that Gods
Spirit worketh in us,caufeth a fervile fcare.
3. You may know it by the extremity of an-
guifh it caufeth 5 Gods Spirit worketh by mecke-
neileand confolation - y butthe Divell worketh by |
extremity of terror and fearc.
4. Youj
Iv DAS Repentance.
4*
8«rf.%.
4. You may know it by the manner of doing $
for the Divell doth it diforderly,fuddenly,and vio-
lently, without any equality ; but the Spirit pro-
ceedeth orderly : firft, it cnlightneth the mind, and
then it raifeth obje<5iions> and fo goeth on by a lit-
tle and a little $ but the Devill worketh violently.
Hence is that that Satan is faid to buffet iW $ for
all buffeting betokeneth violence, Indeed, lome-
time the Spirit doth unequally, but yet there is a
great difference betwecne Satans working and
his.
What is to bee thought offuch aconditioa t
Tanfvver, Thatfuch a condition being fimply] Anfw.
in it felfe considered, is very miferable s becaufe it
eftrangeth and draweththe heart away from God,
yea,and fromChrift,who is the end of Gods works,
and fo therefore muft needs be a moft hay nous fin \
but yet as God ufeth it, it is a figne, or one of the
firft fteps to faiths anc * a good meanes tofubdue and
weaken the ftubbornneffe of our hearts.
Quest How may wee know whether God in-
tends this for a punimment, or for a preparation of!
grace ?
Anfrv. You may know it by the events for when
Goddothicforthefalvation of the creature, then
l after it there followes grace 5 but if it brings not
grace after it^ if there be oncly a plowing and no
harveft, the pricking with a Needle, and no thred,
then it's a fparke of hell fire, and the vzxyfrdudu
urn of hell.
What fliall wee then thinke of thofe that never
G had
Q#0?.|
4 x
I V D A S Repentance.
An[w*
9p*M-
Anfrt
QerJM
h:id chis horror and trouble of confeience ?
Their eflatc for all that may be very good $ for
this vexation is not abfolurcly needfully although
humiliation is 3 wherefore if thou haft ic not, feekc
no: after it 5 for Godufeth many meancs : yctthou
mayeft take hence occafion the more to try thine
eftate,
Whether comes this horror from mellanchol-
ly, or how fhall wee difcerne it from mellan-
! chollyr
If thou apprehend finne and the wrath of God,
I then it is horror of confeience ; for' when the fa-
culty is pitched upon the right obje# 3 to wit,finnej
then its no melancholly $ but in horror the con-
fcience is pitched upon the right obcjeft,v/£.fmtiej
for that is the proper obje& of the confeience : As
for melancholly, that is not griefe, but extendeth
griefc i as varnifh is not colour, but doth extend
the colour. Indeed melanchoJlymay bee joyncd
_ with it, and dnw it forth, but it comes not wholly
1 from that, but from fome other inward principle.
J Asthcfatneffe of the foyle may bring forth the
corn? the foo:ier,but yet that is not the caufe there-
of, but the root that it hath.
Againelanfwer, thatall diieafes are healed by
their contraries; If that this were melancholly,
then might it be healed by merry company, which
is the contrary unto it j but if it bee the horror of
confeience, then muft it onely be healed by the ap-
prehenfion ofGods love in Jefijs Chrift.
Whether may it befall the childeof God to
be
IVDAS Repentance.
4?
be in this cafe afterheisintheeftateof grace, or '
not i
I anfwer, That this extremity of horror which
Judas here tafted of, never bcfals thechildeGod
afterheisintheeftateof grace; and myreafonlk
this, Becaule that as perfeft love cafteth out all
feare; fo where there is lome love left, there is no
perfect feare. Indeed Gods children are never
wholly without feare, Rom.%. yet in their greateft
feare there is in them the root of comfort remai-
ning. There are many examples that may bee
brought to prdve the fame, but I know none like
that of our Saviour Chrift, who although he was
in fuch unfpeakeable horror of confeience, thatit
made him cry out, MjGod^wj €od y why baHtboii
forfaktnmtc? yet this horror was mingled with
faith, comfort, and the affurance of Gods favour.
So Gods Children may have fuch forrow, and
befo drunken with wormewood, that it may mike
them not to know what to doc ; yet in all this
griefe the fire of Gods love h not quite extingui-
(hedjbut there are fome fparkes thereof remaining
under thefcafhes.
Here is a Caveat to be given of two things*
Hrft, Let thole that are in this difpofition of
mindc, take heed of that that Satan in this condi-
tion may labour to bring us unto ; for then they
| are in a difcafe \ and thofe that are in a difeafe, in- r
cline unto fome thing: Take heed then of pollu-
ting the Sabbath, and other finnes that hec may in-
tice thee to ; for Sanus and JEger differ, the one de-
G2 fires
(sfnfyy.
CMMf*
44
Cavtaf*
I V D A S Repentance.
Dotfr
(ires one thing, the other another.
Secondly, Something muft bee done positively
for the healing of our griefe: when that we are in
forrow, wee mutt pitch it upon the proper objeft,
•wit, linnes and put away all worldly forrow,
for that bringeth death s but ferrow for finac,that
bringeth life.
All thefe things thus being expoundcd,the point
is manifeft,
jhtfime and Gods wrath Uing charged en the confei-
en€t,<urtcxcudingttrribk*
Indeed, when the burthen lyes on the ground,
we feele it not, but when it lyes on our flioulders :
So, beforethis horror is charged on the confid-
ence wee feele it not, but then is it exceeding ter-
rible.
It is with griefe as it is with joy: There are three
things in all joy.
i. There is a good thing.
2. There is the con junction of that good
thing to us.
3 . A reflect knowledge thereof.
So alfo in griefe there are threethings.
i. There is a bad thing.
2. Theconjun&ionofthattous.
3. The reflecting of the under/landing,
whereby we know thehurt that comes
to us thereby.
When a man feeles, andfees, andknowfcshis
IVD AS Repentance.
45
Reaf. f<
finne,then is icunfuppprtabfe^ and the reafon there- \
of is, becaufe that then a mans fpiric is wounded,
and cannot beare it fclfe.
The Reafons of thispoinr are thefe three :
Firft 3 becaufe that finne and Gods wrath are in
themfelves the greateft cvill, as rightcoufncffcand
Gods favour are the greatefk good : Men may
tfeinke that punifliment were the greateft evill, but
it is not y for that is but the effe& of finne, finne is
the caufe thereof , now we know that thecaufeis
alwayes greater than the effeft: Now when God
fhall open our eyes to fee this finne and Gods
wrath, thenit will be an infupportable burthen.
This is thereafon thgt at.thc day of Judgement
the wicked flaall cry, Hils and Mountaines fall
upon us , to hide us from the prefence of the
Judge, becaufe that then God (hall open their
eyes to fee their finnes 5 which if hec fhould
doe now while they are here on earth, would
make them cry oat as much. As it is with com-
fort, foitis with gricfe: If we know not of it,
it affe&s us not : As the Army that was about
Geiezai, it comforted not him, becaufe hee faw
it not: So for griefe; although hell and damna-
tion be about us, yet if we fee it not, wee doe not
regard it.
The fecond Reafon is taken from Gods manner
ofworking^onthefpiritofthecreaturs: •, hee then
leaveth it ; now wee are to know, That the grea-
teft comfort the Creature hath, is the fruition of
Gods prefencc,& the greateft griefe is his abfcnce;
G 3 if
Riaf, il
4 6
IVDAS Repentance.
\Rtsf.
Vftv
if we want t hat, wee arc deprived of all comfort ;
is if the Suinebe abfent, wee are deprived of all
[light. If there were but a little comfort remaining,
Ithat would ferve to hold the head above the water;
;but if all comfort bee gone, it rheu prefently fin-
Iketh. The proper obje&of feare and griefe, is
the abfence of good, and prefence of evill,and both
them come by the privation of Gods prefence.
Thetl.ird Reafon is taken from the nature of i
confeience it felfe when it is awakened 3 becaufethat j
thenitisfenfibleof theleaft finne; for every fa- j
culty, as rt is larger, fo it is more capable of joy and ;
griefe ; therefore men are faid to be more capable j
of joy and griefe, than the bruit beads; and in !
man the fouleis more capable than the body ; and
in the foule, confeience of all other parts moft ca-
pable ; and as the confeience is capable of the
greatcft griefe, foalfo of the greateft comfort 5 it
is capable of the peace of God, which paffeth all
underftanding. And furely this horror of confei-
ence is nothing elfe but a fparke of hell fire, which
the Heathen had fome inkling of, when theyfayd
they were exagitated with the furies.
Seeing then that the wrath of God is thus infup-
partable,this fhould teach us in all things efpecialJy
to labour to keepe a good confeience, and to labour
to be free from the guilt of finne : if the wrath of:
God bz the greateft evill, then fhould the whole
fire: me of our endevours beto take, heed thereof, i
belabouring for to keepe a pure confeience : Pro- ;
portion your care herein to the good that will j
come I
IVD AS Repentance*
47
come thereby ; ic will bring the unfpeakeable \
comfort 5 without this labour to keepe a good
confcience, thou wilt neuer have thy heart perfeft j
therefore labour for it, confider the good it bring-
eih: Men bufie their heads here to the utmoft for
other things, as for. Learning, Credit, Riches, Ho-
nour, and all becaufe they thinke that they are wor-
thy their labour ; L?t us then, but confider the fruit
that rhis peace of confidence will bring ; let us but
gather up our thoughts that are bufied fo much a-
. bout other things, and but confider this a li:tle-,
'which. if men would but doe, they would fpend
moje time about it then they dee 5 for now theie
things are done but by the bye, and have not that
tithe of the time fpent about them that fhould be,
which we ipend about other things: But let fuch
know, that it is but a folly togoe about that worke
with a finger which requires the ftrength of the
whole body : Whenthis worke of the building of
gracedoth require the whole ftrength of a man,
and we put not our whole ftrength thereto, it is no
marvell ifwe doe not profper therein. Let us there-
fore ferioufly confider our wayes, let us confider
with what tentations the Devill daily aflayeth us^
Confider th.t it were as good get ground of the ra-
ging Sen, as of raging lufts ; Confider thefe things
with thy felfe; lam verily perfwaded, that the
chiefeft caufe why there is fo much deadnefle in
thofe that belong unto Chrift,is 3 becaufethey con-
fider not their wayes. Taka'time therefore to con-'
fider thy wayes. It is no wonder to foe men com-
plaining
4 8
Iv D AS Repentance.
FJei.
plaining of their weak neflc, when as they will not
labour to kecpe a good confcience-, it is all one as
if a fluggardfhouldcomplaine of his poverty, or
an idle icholler fhouldcomplaine of his ignorance.
Be exhorted therefore to prize the peace of confid-
ence, fpend the chiefeft of yoar cares for it ; what
if you loofe fome few other things, fo you get
that, they are all nothing incomparifon tojjfitibut
the common faftiion now is to fpend but a little
timeinfuch things as thefe are, andfo thinkethat
enough too.
This fheweth us the miferable condition of thofe
thatftilllyein their finnes, it may be theythinkc
the burthen thereof t© be light,and account it not-
but when the burthen of their finnes (hall be laycd
upan them,they will finde to be intolerable j now
while the burden lyes not on their fhoulders they
fecleit nor, but when God fhall once fay, Let him
bcare the burden of his finnes, we fhall finde them
to be unfupportable, even able toprefleusdowne
to hell, as here they did ludas. The common fa-
(hion of men is not to regard what finne they runne
into for the efcaping of fome outward crof!e,think-
ing that to be the greater, but they fhallone day,to
their coQ, finde the contrary, that thefe outward
punifhments and lofTes are nothing in coraparifon
j to the inward.; that as outward cold and heat is no-
| thing to theinward, the heat in fummer is nothing
I to the heat of the f$$Mcr; fo that thefe outward
croflcsarebutastheheatinfuramer; inward, like
the heate of the feavor. But its a wonderfull thing
to
I V D A S Repentance.
49
to fee how men, like little children, rejoyce and
tremble at appearances. Children cry not at things
to befeared,but at things not to be feared s as Hob-
goblins,and the like, they cry : fodce menmoft
commonly feare thole things that are bur umbra de-
bris ; for outward evils are like the fcabbard with-
out the fword, which cannot cut j they are only in-
ward evils which are like a deepe pit, out of which
we cannot be recovered. Set your hearts therefore
inarightdilpofitionofjudgingof finne, that you
may judg&aright thereof as it is in itfelfe ; labour
to apprchendGods wrath for finne,and beat downe I
thofelufts that like mifts hinder us fromthefight j
thereof: Judge of finnc as the Scripture judgeth of
it, for that is the true glafle; judge of thefe outward j
things as they are ; fee how you Should judge of
them in the day *fdeath,andfo judge of them now,
and by this meanes you (hall forefec the plague, -and
prevent it.
Seeing then thatfinneis founfupportablewhen >/* 3
once it is charged upon the confcicncc , this fhould
teach us eameitly to fue for pardon for it above all
other things,if we meane to have it. It is now be-
come the fafl lion of the world to pray for the par-
don. of their finne in afupcrficiall manner ; but fuch
(hallnever obtaine it,but only thofc that are fervent
in prayer for it : for God \viil be glorified of every
man, both oftheunjuftand juft. 2. For thewicked,
he will be glorified of them at the day of Judge-
ment,in their deftru&ion. This is the meaning of
that place, Rev, 1.7. Beheld Jiecemwetk with Cleuds^
H And
I V D A S Ttfpenunte.
\attdeveryeyejhallfeehim, and they nifo which pierced
\ him : and all kindreds of the earth (ball wayle beuufe of
him.But for his owne fervants, thofe that he calleth
hefirft woundeth- hecaufeth them for to fee their
finnes, and the pittifull cafe they are inbyrcafon
of them -,and then hecaufeth them to fee him in his
Attributes of Love,Mcrcy and Judgcmentjand ma-
keth them to fuc unto him for pardon,as a man con-
demned^ ready to be executed : and thus he is al-
fo glorified by them.
Seekc therefore for the pardon of your finnes j if
you did but feele the burthen thereof a while, as /«-
das did,you would : if you cannot fee your finnes,la-
bourtofeethem.
Some may here fay, How fliall weedoe to get
pardon t we defire it with all our hearts.
Ufe aright method*
i . Labour to be humbled by the Law.
2.Laborto be comforted againe by theGofpel.
i. FortheLawthatmufthumbleus.
1. By the declaration of the fault.
2. By the commination ofr punifhment.
Which thou mutt apply unto thy felfe.
1. Thou muft apply unto thy felfe the corrup-
tion of thy nature ,by reafon of thy finnes.
2. Thou muft confider what thou haft deferred
forthisthy finne : Thefirft being as the Jury, that
tels a man hee is guilty j the fecond being as the
J ndgc that pronounceth the fentence of death.
This is the way to be humblcd,and fo to come to
found repentance. Thusdid Paul with ^*//v, A&.24
2%
I V D A S Repentance.
51
ij.Hcrttfonedoftcmptr&nce^ righte9t$fmjfe,a»d 'judge- \
menttocome.
1 . He reined of Rigbteiufnejfe andTemperance $that
is, he told him what righteoufnefTe and temperance
wasrequircd of them that fhould be faved.
2 . He z&dzdjudgement to cemc j that is,he threat-
ncd the terrors of theLaw,andfo made himto trem-
ble. Solikewifelet us doe, firft confider what righ-
teoufnefle,temperance,purity and holineffe istequi-
rcd of them that would be faved; then in the fecond
place confiderthe judgement that is threatned if we
doe not performe thele things.
Now that we .may the better fee the faulty
1 . Fatten thine eyes upon fomc particular groflc
fin,asfuppofc it be ofdrunkennefle,'jncleannefle,ly-
ing againft the confidence j lee if thou art guilty of
fuch fins firft, as the woman of Samaria did by her
adultery,Ioh.4. So D4iW,whenhe had committed
adultery, firft he £ w that, and the feeing that, hee
came to fee the corruption of his owne nature ; for it
is aloud found that .mui't firft awaken a man, then
being once awakened,he will heare Idler founds.
2. After thou haft thus done, then confiderthe
corruption of thy nature $ looke on all the faculties
ofthefoule,fee how they are ojt of fqjare ; the un-
derstanding is dulled, the confctence,whe0it fliould
cry,then ttsitill 5 and whenic fliould be ftill, then it
cryes;the memory ready to forget goodthings,but
prone to retaine privy grudgs towards out-neigh-
borssihe will wil do a thing when as the undeman-
ding telsitjthat it iscontrary to Gods will,& there-
Hi 2 fore
I V D A S l^epentante*
Obk%.
An[rfi.
i tore ihouldno: be done $ and fo like wile for the o-
i theraffedtions-$ all which when we havedonc^letus
looke on the ftreightneffe ofthelaw 5 &thecrooked-
nesof our live^hbw fhort >ve come of doing that we
(hou!d 5 and then lee what we have defer ved for it.
2.' Tnis being dose 5 let us comfort our felves with
• the Promifes of thcGofpcll,for grace can never tru-
ly 6e ( wr©ttght 3 iintill by theGofpell webeleevc,hu-
miliation cannot do it ; we mufhherfore know that
God is exceeding merciful more the we canimagin, !
and lay hold upon his love in Chrii l,by a true faith, j
Every man knowesthat God is mcrciful^but we \
arc not fit for to receive his mercy. %
I anfwer^y ou know not what mercy is$ It may be
thou thinkeft,ifthou hadft more repetance,or more
humiliation, then thou'wert fit for mercy $ but thou
artdeceiyed 3 for the more thy heart is out of order*
the fitter thou art for mercy 5 for the greater thy fin
hath bin 3 the more will his mercy be feen in the for-
givenes therof. Andtherfore aever look what your
finnes have been in time paft,but fee what your pur-
pofe & refolutio isfor the time to comejandfwhich
is the hardeft thingto do) laborto beleevc inCbrift
for the pardon of thy fins,and apply the prorai/es :o
thy felf,for a fin is never foundly healed until wc ap-
ply the promifes .for unlefle we apply thepromi/es,
we cannot truly delightinGod,& untill wedo truly
dclightin God wecannot hate fin, & thinkc well of
God &goodnes. And therfore^o conclude all, let us
here be exhorted to labour for faith above aT things
which daily will increafegracein us.
F 1 N I S.
__
T H F
SAINTS
SPrRITVALL
STRENGTH.
Excellently and Amply fet 'forth in
three Do&rines drawne from
Ephes. 3. 16.
That he would grant jm, &c.
— 1 —
By the lace Reverend and learned Preacher,
IOHN T>ReS TO N 9
D r . in DivinitVjChaplaine in Ordinary to his
Maicfty , Matter of Em*u*cl Colledge in ,
Cambridge ,and foinctimcs Preacher
ut Linc*lua*lmt m
LONDON:
Printed for Andrei Crooks . 1 6 g 4.
, * :
The Contents of the Saints
Spiricuall Strength,
DOCTRINE I.
Trength mtbc irmxrd mm is to be de-
fired above all things, of every good
cbrijlian, page 66
A twofold firengtb:
cNdturall:ftre#gthin<:mind*) '
_ \sufermtur&U^ * \bodyS 1 ?*
Supernatural! fire ngth proceeds
i . From the evillffint, to mrke evilly ibid.
2. Fromtk fw&fVfig fyrtt, to doe good, p .68
Sbiritttdjlrength confisis m,
i Bemngwrongptfiently,
z Thriving under afjl'&ons,
3 Beleevm? dgainfi Reafon,
\ht defer tpmn of Spmtuallfiretgth
Of weakenetfe, two kinds :
x. Of Grace.
2. OfRelaffe.
ofmAkcmfft^ tm degrees:
I
ibid.
$.6?
p. 70
ibid.
1. Sen
The Contents.
i. Senfible^in the rviti and affections, p. 71
2 . In the change of the heart.
1 Generation all parts ofthe foule. p. 72
2 Particular jn feme parts rvcakc, though generally
fr**S. ibid.
Reafons ofthe Do&rine. I.
Strength inthc inward map fts utfor many implements.
ibid.
REAS. II.
It brings molt comfort : fo\
i It wakes w doe all things with facility. p. 7?
2 It makes t he foule healthy, ibid.
3 // brings cheer efulneffe intd the heart. p. 74
4 It brings plenty of alt g^od to the fonte. ibid.
5 Itflrengthens againji temptations. ibid.
USE. I.
7* r^/w* fuch 4i cart net to gttthU fpiritual 'ftrength.
p. 75
Let them confider,
1 The excellency ofthe inward man, fitting for great
Employments. p. 7 5
^ By it they are made like unto thelmageofGod.p.jj
3 £y it they are in-\Homrable to G&d. J> D 7 Q
MedtodoethingsLProfitable tomen.^
4 It is animmortaltfeulethey labour for. p« 7P
differences betweene the natnrallandfpmtualflrength •
. l.The I
The Con tents
I. The fpiritudlftrength goes further than the natural!. ]
p.8o
It inablesamxn^
1 7o fee more. ~}
2 Todoemore. £ p.81,82.
3 To judge better. f
4 ToincreafeinaHparts.^
II. // hath another beginnings Gods Spirit 5 another end^
Gods glory. p. 83
III. It hath a fir ong faith. p.85
A double tverke of faith :
1 To empty a man of all his owne right eoufneffe. 8 7
2 Tofiir up adefireafter GodinChrtfi. ' ibid.
IV. ltleads amanto the power of Godlweffe. p.92
V. Itisalwayesjoyn'dwithreluciancy of will. p.93
USE. II.
7> flflEwf <*// w<?# f labor for jlrength in the inward man.
P-S>5
Motives to perfwade hereto , <#*<?,
1 Comfort lyes mofl in the inward man. p. 9 6
2 ItispleafingtoGod. p»99
3 It profpers the outward firength. p.ioi
4 2/ // the being of a man. , p.l 02
VSE. IIJ.
T0 <//>*# ^ #w# ^<w hejhouldget his inward man fir eng-
thened. P»io5
Mc*tnes to fir engthenthe inward man ^ are^
1. AboHndinginfptritmll knowledge. p. 107
2. DJrgence in the ufe of the Meanes, p. 1 1
/ 2 Rules
TheJContcnns.
Rules to be obferved in ufingthe Mcanes,
i . To nfe all the meanes, p. 1 1 1
2 . To per forme holy duties (Irongly, ^>. 1 1 2
3. TobeconHantintheufeoftheMeanes, p. 113
4. Not to depend onthemeanes without God. ibid.
3 . Labouring to get re&ifd Judgements . P- J 1 4
Signes of a rc<fiifi'd Iudgementj
1 Constancy,
2 Strong affections to good y P-H5
3 Patience under the Crojfe> p. 116
4 Hardneffe to be deceivd with the things 0/ the
mrld y P-i*7
• j Strength in the time of try all. p. 1 1 8
Removing excujes and hinder ances. * p. 1 ip
Hinderonces are,
r i. The fpending firength upon other things ',
p. 121
2o .SVrag' /#/?/ W unmortifd affeffions,
ibid,
y. The getting fpintuall courage and joy. p.122
6. The getting a lively faith, p. 124
7. The get tingof the Spirit. P**25
DOCT. II.
LL favmg grace, or firength of grace a man hath,
^proceeds from thefanfhfyingfptrit. p. 1 2 6
7##
The Contents,
The Spirit Jlrengtbens the inward man i
I. Bywfufwgintothe foule an cffettuall operative
and power full faculty, p . 1 2 8
z . By enabling the foule to doe more than it could by
Nature^ ibid.
3. By putting new habits into the foule \ p. up
4. By giving efficacy and power to the meanes of
growth. P' T 3*
USE. I.
Tot each us, hee that hath not the holy Gboft, cannot have
tkisfkrengthm the inward man. p. x$z
Signes to know whether a man hath the Sphit,or
no:
1 . Fulnejfe ofzeale. p» 1 34
2 .t^oing more than Nature can, p. 1 4 1
IHolinefle. P'H3
j , Examination of the Me Ants by which the Spirit
came into the heart. p. "144
You may know whether the Spirit was receivdby
Preaching of the Word.
1 By a deepe humiliation that went before, p. 145
2 By a thorow change in the foule. p. 146
4. Putting life into the Joule. P»I49
'Ttsnotrueltfe,
I If but the forme ofgodlinejfe^ \ W\ p. 1 5 o
2 . if mot in a feeling manner ^ p. 151
f. Ifowlyforatime. ibid,
j . By trying whether it be the Spirit of Adoption^ 1 53
/ 3 6, Mm*
1 <
1 be Contents,
6, Manner of workings P-^54
7 , Carriage of words and Aft ions, a mans converh-
tiov y p. 155
fc doe cvtllof fct purpofe, and to bee fond unto tvill
unwillingly^ is the maint difference betweene the wic-
ked and holy man. P- 1 5 7
USE II.
To exhort w above all things to feeke the Spirit.
P-IJ9
Benefits that cotne by having the Spirit :
i A good frame of grace in the heart. p. \6o
2 i^in ability to beleeve things hee otherwife would
not. p. \6i
3 T be breeding heavenly and fpirituall ejf eels in the
foule. F' l &3
Holy affections doe much advantage us,
I , Becaufe wee are the better men. p . 1 6 5
2 . Becaufe thzy are the meanes of good. p. \66
3 . s Becaufe they enlarge the foule. ibid.
4. Becaufe they clean fe and change the heart.
DOCTR. Ill,
~T He Spirit is a free gift, p. 168
* Hep [aid to' bee a free gift -in five particulars.
p. 169
USE.
The Contents.
USE
To terrific thofe that be not fantfifed by the fpirit, Ufl
they be deprived. p. 1 70
Meanes to get the Sfirit.
I. Knowledge of him. P»*7l
Simon Magus, md fomemen, now comma the
fame fmne in three particulars* p, 172
II. Faith. p,i73
III. AnearnefldefirdjoyridmthPriyer. p. 174
IV. obedience. p. 176
V. Waytmgon the Meatus.
THE
SAINTS SP1RITVALL
* STRENGTH.
Ep he s. 3. \6.
That he would grant you according to the riches of his
glory , to bee firengthned with might by his Spirit
in the inner man.
H e s e words are part and the
fumme of that Divine Prayer
that Paul made for the Ephcfi-
ans : the principal! thing that
the Apoftle prayes for, is this,
That they may bee firengthned by
the Spirit in the Inward man :
and this heefttsdovvne m fuch a manner, that he
anfwereth all doubts that might hinder the Epher
fians from obtaining of this grace.
K For
«J
66
The Saints Spiritual flrengtb.
Do&rine,
For firft, they might demand this of Paul, you
pray, That we might be ji*o#g tn-tbe Inward man, but
how (hall we i or whatmeanes (hall we ufe to get
this ftrengthc'the Apoftle anfwers to this, and tels
them, the mcanes to beftrong in the inward man
is, to get the Spirit, that you may be ftrengthned
by the Spirit in the inward man.
Secondly, they might demand, I,but how (hall
we doe to get the Spirit i the Apoftle anfwers to
this, you muft pray for him, for your felves, as I
doe for you : For, I pray that he would grant you
the Spirit, that you may be ftrengthned in the in-
ward man.
Thirdly, they might demand, but what fhould
moove God to give us his Spirit, and to heare our
prayers^ to this the Apoftle anfwers , that the
motive-caufe is, the riches of his glory , that hee
would grant you according to the riches of his
gltry, that you may be ftrengthned by the Spirit in
the inward man.
Fourthly, they might demand, I but what fhall
we be the better for this ftrength if we get it f to.
this the Apoftle anfwers in the verfes following,
then faith he, Ton /ball be able to comprehend with all
the Saints, what\is the length, and the height, the depth,
and the breadth of the riches of the love of God to-
wards you in Ckrijl, Now in that the Apoftle above
all other good things that hee wifhes vnto them,
prayes for this , That they may be firengthned by the
Sprit in the Inward man, 1 gather this point.
That which is to be defired of every Chriftian
and
The Saints Spiritual! ftrengtk
and to be fought for above all things, is this, that
he maybejirengthenedin the inward mm. I gather it
dMft thus. Paul was now to^pray for fome good
to the Efbefians, and confidering what might bee
rrioft profitable for them, he makes choice of this
above all other good things,making it the fumme,
and fubftance of his prayer, that they may beftreng-
thened by the Spirit in the inward man : I (hall not
need to prove it by any other place of Scripture,
becaufe this in hand fufficiently proves the point,
as being themaine fcopeand intent of the Spirit
in this place, to flicw theneceflity of this do&rine
offtrengthening the inward man. But for the more
fuller explaining of this point, we will firft fhew
you what this ftrength is, and then we will come
totheufes.
There is therefore a twofold ftrength : Firft,
there is a naturall ftrength : Secondly, there is a
fupernaturall ftrength. Firft, I lay there is a natu-
rall ftrength, and this is when a man is naturally
ftrong either in the parts of his body, or in the
gifts of his mind : as for example a ftrong merrto r
ry in a man, that is a naturall ftrength; and fo other
qualities of the mind : fo likewife when a man is
ftrong in the parts of his body, as in his armes or
leggesor necke, thefe are naturall ftrengthes, but
this is not the ftrength,that is here meant. Second-
ly,there is a fupernaturall ftrength,and this is two-
fold, the firft is a fupernaturall ftrength, which is
received from theevill fpirit, that is, when Satan
ihall joyne with the fpirit of a man to doe evill,
K 2 then
h
What this
ftrength is*
2.
68
*.
Particulars of
this ftrengto,
The firft parti-
cular.
Bcarc wrong
patiently.
The fecond
particular.
Thriue under
any auction.
Aits 5.41.
The Saints Spirituall ftrength.
then he addes a fupernaturall ftrength , and fo
makes him to doe more or fuflfer more then other-
wife by nature he is able to doe : with thisfpi*
ritareall the enemies of the Church ftrengthned
withall. Paul himfelfe before he was converted
was thus ftrengthned : and fo was hee that killed
the French King, hee had more then a naturall
ftrength to undergoe all thofe torments , and not
to fhrinke at them : but this is not the ftrength
here meant^but there is( 2 .)a fupernatu rail ftrength,
.and this is that ftrength which comes from the
fan&ifying fpirit whereby a Chriftian is able to
doe more then naturally he could doe, and this is
the ftrength, that is here meant in this place, and
with this ftrength all the Saints are ftrengthned
withall. This was the ftrength that Eliah, Stephen,
John Bdptijl^nd the Apoftles had: this made them
fpeake boldly in the name of Chrift.
But you (hall the better underftand what this
ftrength is, if you doe but confider the particulars
of it which are thefe .* the firft particular in which
this fpirituall ftrength is feene is this, if a man can
heare any wrong patiently without feeking revenge a-
ny way,it is a figne that they are fpiritually ftrong:
the fecond particular, wherein this fpirituall
ftrength is feen^ is this, if a man can thrive under
many afflictions rejoycing upder them, he hath this
dfc ftrength .• as in the Acts 5 41. it is faid of the
Apoftles that they* departed from the Councell
rejoycing thaf they were thought worthy to fuf
fer rebuke for the name of Chrift: hee that can
bearc
The Saints Spirituall ftrength.
bcare fome troubles hath fome ftrength , but to
beare great troubles is required great ftrength,
that is, to ftand faft to Chrift to profeffe his name
there (as the holy- Ghoft faith in Revelation 2.
verf 13.) where Satan hath his throne muft needs
be a great fupernaturall worke of thefpirit: the
third particular wherein this fpirituall ftrength
is feene, is this , If a man can beleeve though hee
hath all reafon and ftrength of reafon againft him,
oriJF a man can doe all things of knowledge, this
is tabe ftrong in the inward man. But to goe fur-
ther , that you may the better know what this
ftrength is , I will give you a description of it,
that is, I will defcribe what the ftrength of the
inward man is more fully. JFirft, I fay it is a gene-
rail good difpofition or right habite, temperature,
or frame of the minde , whereby it is able to
pleafe God in all things. I fay it is a generall
good difpofition or right habite, becaufe, if itbe
onely in fome particulers, and that atfometime
onely, it is not ftrength : as for example, to
Have a paffion to good,and not to continue arguech
#ot ftrength in the inward man : or to have the
underftanding ftrong, and yet to have the will and
affe&ions weake to good , is not to be ftrong m
the inward man $ but they muft be all ftrong : as
for example, a man or a woman is not faid to bee
perfectly beautifull, except they be beautifullin
all parrs,for beauty is required in all parts^fo like-
wife a man is not throughly ftrong, but imperfe-
dly, except hee bee ftrong in all parts : ftrong in
Kj the
6 9
The third par-
ticular.
To beleeve
Defcription of
fpirituall
ftrengtlv
\i
*•
70
a.
X.
i Cor. 3. j.
2.
T£* £*/7»£r Spiritual! flrength.
the underftanding, ftrong in the will, ftrong in the
affe&ions, &c. Secondly , I call it a temperature
or right frame of the mind) bccaufeit fets the foule
in order, that is, icfets a new habite on the facul-
ties, and fixes the foule on fit ob je&s for thefe ha-
bits : the foule was before like a difordered clodce
that went at randome, every thing was out of its
place, but when theftrength of the inward man
comes into the foule, it frames it anew , and puts
it into a right temper againe. Thirdly, I fay,
whereby a man is able to pleafe God in all things ,
bccaufeit fets a good hew upon all our adtions:
for as Varniih makes all Colours frefh : fo doth
the Inward man , it fets a deepe dye upon all our
anions ; a glaffeuponthem,and makes them beau-
tifull: nothing without it will hold tryall: every
thing that hath the tincture of the inward man up-
on it, will hold good : this fees the ftampe of ho-
lineffe upon them: and therefore they are accepta-
ble to God.
Now that you may know the better what this
ftrength is , you muft firft labour to know what
weakeneffe is:by weakneffe I doe not meane weak-
n^fle before a man be converted, for that cannot
properly be called weakneffe,but wickedneffe: and
therefore know that this weaknefle, which I fpeake
of here, which is proper unto Chriftians,is of two
forts y The firft is weakeneffe of grace, as in the
r Cor. 3.1. I fpeake unto you as unto babes in Cbrijl,
that is , as to thofe that are vveake in knowledge,
babes. The fecond kind of weakeneflc is this,
when
The Saints Spirituallftrenph.
when one that hath been ftrong is new falne ficke,
andweakeintoaconfumption of grace that hee
cannot ufe grace, and his ftrength, fo as formerly
he could : now they who are weake in the firft
fort of weakenefle, grow ftrong; but they who are
weake in the fecond fort, grow weaker and wea-
ker : therefore if there be any here that are fuch,
that hath once truely lov'd God and his King-
dome,but now is falne unto the love of the world,
that once was lively and quicke to good, but is
now backward and cold, my Counfell to them
fhall bee the fame which Chrift gives unto the
Church of Ephefits, Rcvelati$n 2. 1/.5 . to remem-
ber and repent, and to doe their firft workes , left
their Candle-fticke be taken from them ; let them
remember what they were in times paft, and what
they are now , and then let them humble them-
felves andturneagaine into the right way and bee
afhamed of themlelves, that they runne fo farre a*
way from Chrift 5 and that in time,left their Can-
dlefticke be taken away from them, left thefe op.
portunites to good, and the offer of grace be taken
from them.
Againeas thereare kinds of weakenefle,fo there
are degrees of weakenefTe. As touching that kind
of weakenefTe that followes upon a relapfe, (to
fpeake of this firft,) there are two degrees of this.
Firft, fenfible : Secondly, unfenfible. Firft, I fay,
fenfiblc , and that is when the underfbnding is
good , but the will and affediions are defperately
wicked : the underftanding, I fay, is good in re-
gard
71
1-
a.
1.
1
7*
3.
Reafon.i,
The Saints Spirfruaftftrength,
gard of the good it knowes, whereby the weake-
ned that is in our wiis and affe&ions becomes
fenfible unto us. Secondly, there is a weakenefle,
unfenfible, and that is fuchas cannot be felt, and
this is when men change their opinions of finne,
when they have thought otherwise of it then now
they doe: as for examples before, they thought e-
very finne a great finne, but now little or none at
all : Now as touching that weakenefle,which fol-
lowes upon the new birth, there are two degrees
likewifeof this 5 thefirft is generall, thefecond
particular : The fir ft is a generall weaknefle, and
that is when theludgement,will,and affe&ions are
all weake. When a man is weake in all the whole
parts of the foule : The fecond degree,is a parti-
cular weaknefTe, and that is when a man is general-
ly ftrong and yet weake in feme parts 5 as for ex-
ample, a (hip may be ftrongly built or generally
ftrong, and yet having a leake in it cannot bee faid
to be ftrong in all parts, becaufe it hath that leake;
that is a weakenefle in one part of it : fo the foule
may bee generally ftrong, and yet weake in fome
particular : therefore a man muft take heed of all
particular weaknefles. Now by way of oppofiti-
on unto thefe weakeneftes you may conceive of
inward ftrength. But to come unto the reafons
wherefore we fhould ftrengthen the Inward man; |
and they are thefe.
The firft reafon wherefore you fhould be ftrong
in the Inward man is this , becaufe it will fit you
for many imployments , it will make us goe
through
The Saints Spirituall ftrength.
through much vvorke with great cafe, to per.
forme the wcightieft duties of Religion in fiich
manner as otherwifc wee could never be able to
doe , and this fhould perfwade men the rather,
becaufe God ^rewards men according to their
workes: it is not riches , beautie, honour, or
dignitie that prevaile with God in his giving the
reward, but according to our workes fo fhall his
reward be. And this reafon fliould make men to
hafte to get into Chrift , becaufe the longerthey
are in Chrift , the ftronger they are in the Inward
man.
The fecond reafon wherefore you fhould defire
to be ftrong in the Inward man is this, becaufe it
brings moft comfort andcheerefulnefle into the
foule. (i) Becaufe it makes usdoe all that wedoe
with facilitie and eafinef fe , fo that that which we
doe is eafieunto us $ as for exam ple,a man that is
weake in Iudgement and weake in underftanding,
any high point of religion is wearinefle unto him,
becaufe hee wants acapacitie to conceive: nbw
that which is not rightly, conceived or underftood,
wee have little or no comfort or delight in it, but
it is irkefomeneflTe and wearinefte unco our nature:
whereas the fame things unto a man that is of
a larger capacitie are eafie unto him and hee de-
lights in them (2 .) The more ftrength a man hath
in the Inward man, the more health he hath in his
foule, for as it is in the body, the more naturall
ftrength, the more health; fo in the foule, the
more ftrength in the inward man,the more health-
L ful
71
Reafon 2.
i.
2.
74
The Saints Spiritual! ftrength.
full in grace (3. ) It brings the more cheerefulnefle
into the heart , becaufe it brings Chrift and God
thither, who is the God of all eomfortand con-
folation,as the Apoftle calles him there. For that
muft needs be the beft thing in the world to be
ftrong in the inward man; and the joyful left heart,
that hath his inhabiting with God, and Chrift.
(4.) Becaufe it brings fufficiency and plentie of all
good into the foule, and we fay, that if a man hath
a good outward cftate, he is like to hold out if a
famine (hould come . fo it is with a Chriftian if he
bee ftrong in the inward man, though a famine
flbould come , hee is likely to hold out and keepe
that which he hath : but on the contrary, when a
man is poore in the inward man (as it is with a bo-
dy that is weake) every thing that it hath is ready
ro be taken away* But as a bo wle that hath a byas,
the ftrength of the arme takes away the byas, fo
ftrength in the Inward man takes away the byas
of fhameand reproach, which othcrwife would
draw us to defpaire, and makes us to goe on ftout-
ly and to beare afflictions ftrongly^ babes you
know cannot beare that which altrong man can,
neither are they able to hold out in any thing as a
ftrong man is able. Therefore that you may hold
out,labour to be ftrong in the Inward man,(5.)be-
caufe it ftrengthens a man againft temptations, and
therefore the Apoftle faith, Bee ftedfaft and uth
mtoveable, for it makes us to ftand faft in Chrift,
fo that nothing (hall breakc us off from Chrift - y
neither temptation , nor affli&ion, nor reproach.
Con-
The Saints S pir it uall ftrength.
Contrary , what is the reafon that temptations
preffe men fo fore as they doe , but becaufc they
are not careful! to grow more ftrong in the in-
ward man.
This fhowes how they are to be blamed , that
feeke this ftrength leaft of all, or not at all $ for
let us looke upon men, and we (hall fee how bufie
they are, to get the riches and honour, and plea-
fure of the body $ but few or none regarding this
ftrength which is the riches,and honour,andplea~
fure of the foule: for the health, beauty, and
ftrength of the outward man , all take great care,
ipend much time about them , much labour in
them , to addeany thing unto them ; but for the
beautie of the Inward man, they care not for that,
they rcfpeft not that : All their care is, for their
backes and bellies , ftill regarding the things that
may raife their outward eftate, but never minding
the ftrengthning of the inward "man; which will
appeare moreplainely by this. Aske but fuch men
why they doe not pray, or heare , or receive the
Sacrament oftner then they doe : to this you fhall
heare them anfwer,that they cannot for bufineftes $
they have great employments in the world, and
they muft not negleft them , to doe fuch and fuch
things 3 as if the inward man were neither worth
the getting or having. And yetthefcmen will be
as good men as the beft.
Againe 5 feeit in your felvcsrThisday is appoin-
ted for the ftrengthning of the inward man, but
how doe you negLft it, how cften were you in
L 2 prayer,
7f
Ffei.
76
The Saints Spirituall ftrength.
prayer, and holy meditation before, or how often
iince have you ferioufly confidered on the things
that you have heard, --or how have you caft afide
your occafioris of bufi.ieffes in your callings, or
whether be they not now frefh in your memories:
nay, doc not your hearts run after them, even n
when I am perfwadingyou to the contrary $If the)'
be,whatfoever you lay of your felvcs,you have not
the care you ought to have, to grow ftrong in the
Inward man. And yet that you may fee, that you
have good reafon to ftrengthen the inward man;
Firft, yon old men, confider you and bethinke
with your felves,how fooneyour inward man may
be throwne out of doores. Therefore you have
great caufe to ftrengthen it,and grow ftrong in it.
Secondly , you young men, as for you , you
have need to ftrengthen the inward man, becaufe
as there is a time of fpringing and growing ftrong
for you in the inward man , fo there is a time of
not fpringing,that is, when you will have much to
doe to keepethat which you have, without in-
creasing of it j therefore whileft the time is, take
heed of negle&ing the time; It is no rule to be fol-
io wed,That God cals at all times,for thou know'ft
not whether he will call thee and therfore do thou
labor to grow ftrong in the inward man, & to per-
fwade you the more confider thefe particulars.
i. Cofider the excellency of the inward man that
it wil fit yoir for great imploymecs^asforexample,
it will make you to fee God in his holinefte and to
convcrfe witlvGod,& to have fuch aholy ftmili;?-
rity wjth Him,as will joy the foule r? his will bring
The Saints Spirituallfirength,
77
you fo acquainted with God,that you wil be eftee-
med of him as one of his familiars : therefore this
(hold perfwadeyou to ftrcngthen the inward man.
Secondly confidcr, that you are to be made like
unto the Image of God, if you will be favedj but
this cannot be, except you ftrcngthen the Inward
man,and therefore the Apoftle faith, i Pet. i. As he
that hath tailed jou is holy , fo bee you hoiy in all man-
ner of converfation : that is, feeing you are called
unto fuch a high placets to be the fonnes of God
by grace, what a bafe thing is it for you to ftoupe
unto bafe things < what a bafe thing were it that an
Eagle fhould ftoop at flies? And although it is un-
feemely in that creature,yet men doe the like, and
are not afliamed : men will ftoope to the world,
and will bee any mans vaffall , and bee any thing
what any would have them to be,if it may but in-
large their outward eftate. But beloved there is a
great loffe and bafeneffe ink : for what is Gold, or
honour,or pleafureto Chrift,grace,and holineffc?
In every thing wherein there is lo(Tc,it grieves and
paines vs : we grieve when we fee Wheate given
unto .Hogs* , which would bee mans meate: wee
grieve when we (et up a faire building, on which
we havebeftowed much coft and labour, and then
tohave//>», and Ghtm to dwell therein, and
notourfelves: And if we be fubjed: to grieve for
the.fe things, then how much more have we caufe
to grieve, when we fee.men give themfelvcs unto
their lufts, that is, they give their foules to bee a
harbor for their lufts,which ought to be a Temple
L 3 for
78
The Saints Spiritual! ftrength.
for the holy Ghoft.
Thirdly, confider that it is the inward man that
enables a man to doe thofc things that are honou-
rable unto God and profitable unto men ; no man
can truely honour God that doth it not by the
ftrength of the inward man , neither can any man
truely befaidto profit another, except whathee
does , flowes from the inward man unto him,
therefore the Apoftle faith, Col. 3. 2. Set your affe-
Ettons on things above, and not on things below : but
Satan comes and robs us of all the good that o-
therwayes we might doe: and fit ft he robs us of
our felves, by dealing from .us the ftrengthof the
inward maniand then fecondly,he robs our parents
of us, making us the objeds of their griefe: and
thirdly,he robs the Church, and Commonwealth
of us, by making us unprofitable inftrumertsf and
beloved, if you looke into the world, you (hall
find it true- as for example,Iooke unto young men,
they are bufied in eating and drinking, and fifing
up to play, but never regard at all the ftrengthnmg
of the inward man ^ whereby they may become
profitable unto all. When the fouleis unto fome,
but as fait is unto meate, onely to kcepe it from
Putrifadion : and the body, that is put into the
foules place: but what is the reafon we put it thus,
dothnot this prove that true, which SaUmonhnh^
I have fcene fervants ride, and Matters goe afoore.
When you imploy your felves and fpend your
time and paines in getting of outward dignity, in
decking the outward man, and little regard the
beau-
The Saints Spirituallftrength.
beautifying of the inward man , you preferre
droffe before Gold, Copper before Silver : you
fee the body inthefoules place, you fet the fer-
vanton horfebacke, buttheMafter muftgoe on
footej in a word,you doe not things like or befce-
ming Chriftians, and on the contrary you doc
things like your felves, when you preferre the in-
ward man firft.
Fourthly, confider that it is an imrnortall foule :
why dotyou labour for the meat that peri/heth^m the
ufe of it 5 that is,why doe you dote upon the out-
ward man that perifheth in the getting, which pe-
rifheth in the ufing, that will ftand you in no ftead
if you keepe it i and why doe you not rather la-
bour for the meate that perifheth not ? why do€
you not labour to get tht ftrength of the inward
man which is of an imrnortall fubftance that will
never fade nor perifli in the ufe : you have built a
Temple heere, which is in it felfe a good worke,
but I fay, except you build alfo in your foules the
Temple of the inward man,, all your labour, all
your paines and all your colt is but loft labour :
it will perifh and ftand you in no ftead when you
fhallneed it. And this is one ma he drift of the
Scripture to ihew you the vanity of earthly things,
that you fliould not fet your affedions upon them,
becaufe they perifh in the ufe, and tha: you fliould
not lay out money for that which propel h not, as the~
Prophet fpeakes. Consider therefore that it is a
/pirit, andagaine borne and hfufed into this body
to beare rule there , and the body to be but a fer-
vant
79
Iohn 6,17,
8o
The Saints Spiritual ftrength,
I. Diffe-
rence.
vane to the inward man. But that you be not de-
ceived, there is a naturall ftrength whereby fome
men will goe very farre , and there is a morall
ftrength, and yet take heed you reft hot in that:
not that I fpeakeagainft naturall ftrength,, bteaufe
it comes from God and is good. For I fay, we
doe not take away thofc affe&ions , but we alter
and change them , and therefore I befeech you
lookethat you doe not content your felves with
them , but labour to ftrengthen the Inward man.
Andhercaqueftion arifcth, feeing that there is a
naturall and fpirituall ftrength-, how fball a man
come to know whether the ftrength which hee
hath, be a naturall, morall, or fpirituall ftrength:
yet as I laid , we doe not deftroy naturall ftrength,
but we ufe it as men doe wild Horfes and beafts,
they tame them, to make them fit for fervice $ lo
we fhould ufe thefe a$ meanes to carry us unto
their right ends. We will therefore come to (hew
the differences betwixt the naturall and fpirituall
ftrength.
The firft difference is this,The fpirituall ftrength
goes further then the naturall ftrength. Looke
what the naturall man with the naturall ftrength
can doe, the fpirituall man can doe more, he can
goe further both in degree and mcafure: and the
reafon is,becaufe grace elevates nature, it brings it
unto a higher pitch; grace is unto the fouleasa
profpedive glaffe is unto the body, it brings that
which is a farre off, to be as it were nigh at hand >
itturnesaman to fee things. in a more excellent
manner:
The Saints Spiritual ftrength.
manner: for as water that is elevated by fire, fo
is he that hath this ftrength j that is, he is abler to
doe more then a naturall ftrength can doe : this
was that which made a difference between? Samp.
f$n and other men, he had a naturall ftrength, and
he had another ftrength to doe more then another
man could doe: and that this ftrength doth goe
further then a naturall ftrength, we will proove by
thefe particulars. Firft, the fpirituall ftrength en-
ables you to fee more , and to prize grace more ;
the naturall ftrength fliewes you fomething in
your journey, but it fhewes you not unto the end
of your journey ; whereas the fight that the in-
ward man brings unto the foule, addes unto it
leremj 31. 34. Then (hall yee know mec - that is 1
they knew mee before , but raw they ftiall know
meein another manner then before: grace pre-
fents things unto the foule in another hue. Se-
condly,^ performances:all naturall ftrength leads
a man but unto a forme of godlineffe, but this
ftrength gives a man power and abilitie to doe
good. Labour,therefore, labour for this ftrength
that your hearts may be in fucha frame of godli-
neffe, that you may doe Gods will in earth as the
Angels doe it in heaven, which the carnall man
will never doe : he that hath not this ftrength, he
will never labour to pleafe God after that man-
ner , becaufc hee cares not for grace if he can but
efcape hell, but the fpirituall man will not be con-
tented to have the pardon of finne,except he may
have grace and holinefle too. Thirdly, kinables
M him
81
I ere. 31.34.
8z
x Pct.4.4.
4«
The Saints Spiritual! ftrength.
him to goe further in Iudgement, the natural!
man he cares not , if hee can get but juft fo much
holineffe as will bring him to heaven ; but the fpi-
rituall man will not be contented with any an-
fwer: but it is with the fpirituall man as it is
with the Sun; thecleereft Sun-fhine fhowesthe
moft motes; thecleereft glaflethebeft; andbeft
water is next the fountaine; even fo when the fpiri-
tuall man is ftrong in the inward man, it fees the
more motes and bracks in the fpiricuall ftrength,
and labours for more ftrength againft weakneffes,
which a naturall man cannot conceive of, as 1 Pet.
4. 4. They thinke it ftrange that you run not with
them into the fame excefle of riot - y they know
not the reafon , or they cannot conceive what
fliould keepe you from loving fuch and fuch vices
which they love: like blind men, they hcare the
pipe, but they fee not the perfons that dance, fo
they heare the pipe, but they fee not the rule by
which the fpirituall man goes; as a countrey-man
that comes and Cces a man drawing the Geome-
tricians line, he marvels what he meanes to fpend
his time about fuch a thing , when as hee that
drawesitknowesthatitis of great ufe: Fourth-
ly , in degree , that is, in the generality of the
growth, when you grow in every part proporti-
onably : a naturall man may grow in fome parts,
but not in all parts ; as for example, he may have
a large capacity of knowledge in divine Truths ,
yet he hath but weake affe&ions to God: or it may
bee his affe&ions are ftrong, but his Iudgemcntis
- weake
The Saints Spirituallftrtngtb*
%
weake ; or it may be hee is ftrong in both, that is,
heknowesthe good, and after his manner of lo-
ving, hee loves the good : but yet there is fuch
weakenes in the wil,that he will notye'ild any true
obedience unto God: but it is not thus in the fpiri-
tuall ftrength, that is, in the growth of the inward
man, for that leads him unro all growth in all
parts: now in the naturall growth, wee fay, it is
not a proper augmentation , except there bee a
growth in all parts : as for example, if a man
fhould grow in one member, and not in another,
as in the arme, not in the legge, we would not fay
that it were a growth, but a difeafe , and that ma-
ny humours of the body were met together in his
arme, and that it were rather a figne that it fhould
bee cut off from the body, then a helpe unto the
reft of the body; even fo the growth in any part
of thefoule, if it bee not univerfall, rather hurts
then helpes, that is, it rather fhowes a difeafe in
the foule, then the health of the foule : but the
true fpirituall ftrength, that growes in all parts :
fo much for the firft difference.
The fecond difference is in the beginning and
ending of that ftrength: it hath another <^4lpha
and omega : for the ftrength of the fpirituall man
is wrought by the Spirit and Word of God 5 as
thus, the principles'of religion being taught him
out of Gods Word , hence there is a fpirituall
ftrength conveyed into the foul?, for I fay, no man
can receive the fpiritof this fpirituall ftrength,but
by the Gofpell,therefore confi Jer what thegood-
M 2 nefte
2. Diffe-
rence.
*4
I.
The Saints Spiritual! ftrength.
neireisthatyou have, and how you came by it,
whether ic came by the Gofpell or no, if it did
you fhall know it by thefe particulars. Firft, ex-
amine whether ever you were humbled: that is,
examine whether by the preaching of the law,
you have had fuch a fight of fame, that hath bro-
ken your hearts j if thus in the firft place you came
by it , it is a figne that it is the true ftrength,for
this is the firft worke of the Spirit, when it comes
to change the heart of a Chriftian , and to make
him a new Creature $ Firft, throughly to humble
him j Secondly, examine whether there hath fol-
lowed a comfortable aflurance of Gods love in
Chrift, which hath not onely wrought Toy and
comfort againft the former feare, but alfo a lon-
ging defire after Chrift, andholinefte, therefore if
the holinefle that is in you be throughly wrought,
it doth proceed from the Spirit , for this orderly
proceeding of the Spirit doth make it manifeft,
but as for the naturall ftrength, it hath not fuch a
beginning, it is not wholly wrought by the Word,
it may be he hath beene a little humbled and com-
forted by the Word, but it is not throughly and
foundly wrought by the fame Word: but is a
meere habituall ftrength of naturepickt out of ob-
fervations and examples. Againeas the fpirituall
ftrength hath a different beginning, fo it hath a
different end : the end of them are as farre (if not
further) differing as their beginnings : for as the
holinefle that is in a Holy Man , arifethfroma
higher Wdl-head, fo it leadsa man to a more no-
bler
The Saints Spirituall ftrength*
blcrend then the naturall ftrength : for the end of
the fpirituall mans ftrength is Gods glory, that he
may yeild better obedience unto God, that hee
may keepe truth with him and keepe in with him
that he may have more familiarity with him and
more confidence and boldnefle in prayer j in a
word, that hee may be fit for every good worke :
But the end of the naturall ftrength , is his ovvne
ends, his owne profit and pleafure, and his owne
goods f° r as the rife of any thing is higher, fo the
end is higher, as for example: water is lift upon
the top of fome Mountaine, or high place becaufe
it may goe further, then if it were not : fo when a
man is ftrong in the inward man, he is fee up high-
er for another end, and that is to pleafe God, and
not himfelfe, and thus much for the fecond diffe-
rence.
The third difference is this, he that is fpiritually
ftrong, is ftrong in faith. The ftrength of the in-
ward man is faith: but the ftrength of the out-
ward man is but moral! ftrength, an habituall
ftrength of nature: it is faith that gives ftrength :
a man is not a ftrong man in Chrift , or in the in-
ward man that hath not a ftrong faith. Strong
faith makes a man or woman ftrong : that is, it is
that which makes a difference betweene a fpiri-
tuall man, and a naturall man : for as reafon makes
a difference betweene men and beafts > fo faith
makes a difference betweene a holy man , and a
wicked man : as for example, take a Philofopher
that doth excell in other things., as in humane
M 3 know-
85
3 . Diffe-
rtnee.
*
u
Heb.11.34.
I Tltt.4.10.
Heb.11.14.
Tb$£ aints SfirituaUfirength,
knowledge: fuch goe beyond other men, yet in
matters of faith, and beleeving, they are as blind
as beetles , and the reafon is this, the one fees and
dorhall things by faith , but the other onely by
the light of nature and this is the fame that the A-
poftle fpeakes of in Hebr. n. of rveakc thej be-
came ftrong^ that is, becaufe they had faith, and
were ftrong in the faith, and trufted and beleeved,
and hoped in God, therefore they became ftrong,
they did that which other men could not doe that
wanted faitH. Stfera might doe as great things as
Gideon$>\xt hereis the difference, Gideon doth them
all out of Faith,but the other doth them but from 1
nature, and fo Socrates may in worldly things, be
as wife as Paul, that is, as wife in under (landing,
and in policy by reafon of excellent outward 1
parts as Paul : but here is the difference, Paul doth
all things out of faith,but Socrates doth not:there-i
fore the Apoftle faith, 1 Tim. 4.10. Weearefirong
becauferveftand inGod: that is, we have a ftrong,
faith in God , and that makes us to withftand all
the affaults of men and divels. I fay, this is that
which makes a difference betwixt us and the men
of the world, Diogenes may trample under his
feere the things of the world afwel las Mofes^ but
Mofes by faith chofe rather the one then the other,
Hebr. 11.24. F 3 *^ * n Chrift made him to chooft
grace before the things of the world : but it was
not thus with the other, his contempt of earthly
things, was not out of faith, as CMofes was, who
had refpeft unto Gods Commandement, and to
his
The Saints Spiritual I fir ength.
his promifes for then and not till then is a man fpi-
ritually ftrong, when hee ; will let life and riches,
and honour, and pleafure, and liberty, and all goe
for Chrift: the narurall man will never doe this,
this is theonely property of faith, a fupernaturall
worke, and change in the foule, and therefore the
holy Ghoft faith, they fuffered with patience the
fpoiling of their goods, that is, thqy let them wil-
lingly goe; life and liberty and all (hall goe ere
Chrift (hall goe. A noble Roman may doe fome-
thing forhiscountrey, andforhimfelfebut there
is a by-end in it, he doth it not in aright manner
unto a right end , but tbe fpirituall ftrong man
doth all things in a fpirituall manner unto afaving
end, the one doth it for vain glory ,but the other in
uprightneffe of heart : for there is a double worke
of faith. Firft,it empties a man, as a man that hath
his handfull cannot take another thing till hee let
his handfull fall , fo when faith enters into the
heart of a man, it empties the heart of felfelove,
of felfe will : it purgeth out the old rubbifli, that
is naturally in every mans heart, and lets all goe to
get hold on Chrift, all (hall goe then, life, and ho-
nour, and profit, and pleafure, and hee is the truly
fpirituall man that can thus loofe the world to
cleave to Chrift, and miferable are they that can-
not. Secondly, as it empties the heart of that
which may keepe Chrift out of the foule : fo in
the fecond place he feekes all things in God, and
from God, th# is, he firft feekes Gods love, and
Gods blcffing upon what he doth in joy , and then
hee
87
1.
88
Markc 16.16,
The Saints Spiritual! fir engtb.
he goes unto fecondary raeanes , and ufes thcra as
helpes: butamanthat wanteth faith, hevvillnoc
let all goc for Chrift , hec will not feeke firft unto
God in any thing,but unto fecondary meanes, and
then if hee faile,that is,want power to fupply 5 then
it may be he will feeke unto God : and hence it is,
that he will not loofe his life , or liberty, or ho-
nour for Chrift 5 becaufe he fees more power and
good in the creature then in God. Againe, this
makes the difference betweene Chriftian and
Christian, namely faith, and hence it is, that fome
areweake, and others are ftrong; hence it is that
fome are more abler then others forthegreateft
duties of Religion : as for example 5 Caleb and Io-
jhua can doe more then the reft of the people, and
what is the reafon, but becaufe they were ftronger
in the faith then others , and fo Paul faid of him-
felfe,that hecould doe more then they all, becaufe
Paul hzda ftronger faith : For the truth of a mans
ftrengtlys knowne by his ftrength of faith that he
hath,whether he be naturally ftrong, or fpirirually
ftrong, for this is the firft worke of the Spirit after
the humiliation of him in the conversion of a fin-
ner, namely, to worke faith in him $ and no fooner
faith 5 but as foone by degrees, ftrejigth, and then
the promife followes faith, He that beleevtth and is \
baptized '{hall be faved, but be that beleeveth not jhall
be damned, Marke 16. \6. and this is thecour/e
that wee take in preaching : firft wee Preach the
Law unto you , and we doe it to this end to hum-
ble you 3 and to breakethe hard difpoficion ofy our
hearts.
The Saints Spirituallfirengih.
hearts , that fo they may be fie to receive Chrift,
and when we have throughly humbled you then
wee preach unto you the Gofpell, befeeching and
perfwading you to beleeve in Chrift , for the par-
don of finnes paft,prcfent,and to come 5 and to lay
downe the armes of rebellion which you have ta-
ken up againft Chrift and you (hall be fa ved, but
yet notwithftanding, you are neither humbled by
the one, norperfwaded and provoked by the o-
ther,but are as the Prophet faith, You have eyes and
fee not, you have eares but you heare not, feeing you doe
not fee, and hearing you doe not heare 5 as for exam-
ple, when a man is fhowed a thing, butyethee
minds it not , when the eye of the minde is Upon
another objed, that man may be faidtofeeand
not to fee, becaufe he doth not regard it, or a man
that hath a matter come before him,hehears it,but
his minde being otherwayes employed he regards
it not , in which regard hee may be faid .to heare
and not to heare , becaufe he minds it nor. And
what is the reafon that though wee preach the
Law and the Iudgements of God fo much unto
you, befeech and perfwade you fo often to come
in and receive Chrift and you (hall be laved, time
after time, day after day, yet we fee no reformati-
on at all ? what is the reafon that the word wants
thisefFe&in you, as to humble you, and that you
are no more affrighted with the Iudgements of
God then you are , and that you remaine as igno-
rant and careleffe as ever you were, the reafon is,
becaufe you doe not beleeve : you want a truefa-
■v^- N ving
5>o
The Saints Spiritual! firengtb.
ving & applying faith,for if you had that,the word
would workc other effe&s in you, then it doth. If
one (hould tell a man that fuch or fuch a benefit or
legicie is bcfalne him , that would raifehim unto
great honour , though before hee lived but in a
meane condition, now if this man did but bdeeve
it, then furely he would rejoyce. Truly fo, if you
did but beleeve that Chrift, and gracc,and falvati-
on were fo excellent, and that holineffeandthe
ftrengthning of the inward man, would bring you
unto fo happy a condition andeftateasto bethe
heires of heaven, you would rejoyce in Chrift and
grace only. Againe, if you did beleeve that the
Word of God is true, and that God is a juft God:
if the drunkard did but beleeve that drunkards
(hall be damned • or if the Adulterer did but be-
leeve that no adulterer (hould inherit the King-
dome of God & Chrift,or if the prophane perfon
and thegamefter, did but beleeve that they muft
give account for all their mis-fpent time and idle
words, and vainecommunication,they would not
fportthcmfelves in their fianes as they doe. A-
gaine, if men did but beleeve that God calles,
whom and when helifls,and that many are called,
butfewarechofen, that is, here is a Church full,
but it may be but a few of you fhall be faved ; I
fay, if men did but beleeve this, they would not
furely deferre their repentance,they would not put
off the motions of the Spirit, but chey would ftrik
whileft the iron is hot , and grinde whileft she
wind blowes, but men will not bcleeve,and there-
fore
The Saints Spiritual Iftrtnpb.
fore it is that they goe on in finne as they doe: It is
not fo for earthly things, men are eafily brought
ro bcleeve any promife of theim as for example,
if one (hould come and tell a man of acommodi-
tie, which if he would but buy and lay by him, it
would in afhort time yeeld a hundred for one-
oh how ready will men be , to buy f uch a com-
moditie with the wife Merchant, A/4*, g. 44. They
wold fell al that ever they had to buy thisroh that
men would be but thus wife for their foules : be-
loved I tell you this day of a commoditie,the beft,
thericheft, the profitableft commoditie that ever
was bought, even Chrift and grace, and falvation;
which if you will but lay out your ftocke of grace
to buy him, you fliall have him, that is,if you have
but a defire to receive Chrift , and lay him up in
your hearts, I tell you it will yeeld you a hundred
for one. Nay, Chrift the commoditie himfelfe
faith, in Marke 10. He that forfaketh father and Mo-
ther, and wife, and children, and life for myfakel jhall
receive a thoufand-fold in the life to come : but men
will not beleeve it,but a time will cojne when you
(hall fee it to bee true : and befooleyour felves,
that you loft fo precious a bargaine as Chrift and
falvation is, for the disbursing of a little profit and
pleafure, but as I faid before, the difference lyes
here, men want faith , and hence it is, that they
negled the ftrengthning of the inward man , and
?re fo over-burthened with lodes and croftes, be-
oaufe they want faith , And fo much for the third
difference.
N~ 2 The
91
Marke 10. tp,
30.
9*
rente.
Rocp.i=l4.
aTim.i.J-
The Saints Spirituall ftrength.
The fourth difference is this , the naturall
ftrength kadesa man but unto a forme of godli-
neffe, but the fpirituall ftrength leads a man unto
the power of godlineffe : I call that the forme of
godlineffe, when a man doth perfarme, or doe a-
ny thing with carnall affedionsnot to a right end,
and this is knowne by this, when they fall away
from that ftedfaftnefle, or forme and fhow of ho-
linefle that they feemed to haverthis forme of god-
lineffe is the fame with that in Heb.6. A tafting of
the Word of life, and yet notwithftanding fall a-
way : they feemed to have tafted of faving grace,
and to have the power with the forme, but it was
not fo, becaufe they continued not : they loft that
forme which made them fceme to bee that which
now it appeares they were not. Againe, I call that
the power of godlineffe which is performed by
the divine power, force and efficacy of the Spirit.
Rom.i.x^. it is (aid, that the Gentiles, that were
not under the law, did by nature the things con-
tained in the law: that is, they did it by the effica-
cy and power of nature* Semblable unto this is
that of the fame Apoftle, 2 Tim. 2.3. in the latter
time men (ball come in a forme of godlineffe, that
is, with a forme in ftiow without fubftance or
power of the Spirit : but the inward ftrength
which is the inward man doth not onely teach
you tod*e, but alfoit teacheth you how to doe
them $ but men that have but a common ftrength,
have fbme bubles to good and they fceme to have
this ftrength becaufe they have the law of nature
written
The Saints Spirituall ftrength.
written in their hearts and they may promife
much and yet he is^not fpiritually ftrong, becaufe
he cannot doe fpirituall a&ions in a fpirituall man-
ner , for hee goes about that with a naturall
ftrength which (hould be performed with a fpiri-
tuall ftrength, 1^.1.5. Who are kept by the few-
er of God through faith^ unto ftlvation : when a
man is truely regenerated when he hath not power
of his wne to doe the Will of God , then hee
hath the fpirit to helpe him, that is, they are not
Q^ly kept by the power from evill, but alfo they
are inabicd to doe good by it.
The fifth difference betwixt the naturall and
fpirituall ftrength, f is this, that which proceeds
from the fpirit is alwayes ioyned with relu&ancy
of the will, but in the naturall ftrength there, as
norelu&ancy, becaufe'there is no contraries,butin
the fpirituall man there is two contraries , the
flefh, and the fpirit, and you know thefe can never j
agree, but they are ftill oppofing one another is ;
for example, a man that is going up a hill, he is in |
labour and paine, but a man that is going downe a
hill goes with much eafe : fo there ismuch labour
and paine, which a fpirituall man takes to fubdue
theflefti, but the naturall man hath no reluftancy
at all : he hath no fighting and ftrugling with cor-
ruption, but he goes without paine becaufe hee is
but one, and one man cannot be devided againft it
felfe, but in every fpirituall man there are two
men, the old man, and the new man, theflefti and
the fpirit, and hence growes that fpirituall com-
N 3 bate.
91
iPer.'.f.
5. Diffe-
rence.
94
Rom.7. 23.
The Saints Spiritual! ftrengtb.
bate. Gal. 1 ). 17. The flefh lujleth againft thejpirit^
andthe/pirit againft thcflefh, that; they cannot doe the
things that they would : thefe two men in a regene-
rate man ftriveformafterics, and fo hinder one the
other. Yet know alfo that in the naturall man
there may be reluftancy in the will againft fomc
particular finne, as covetoufaefle may drive a-
gainft pride, and pride againft nigardnefle, yet not
fight againft it as it is a finne, but as it crofleth and
thwarteth his pride. Againe, know that a naturall
man may havcrelu&ancy infome part of the foule,
as in the confcience , which is fenfible of finne,
and hence it may convince the man and the reft of
the faculties, notwithftanding they are at peace:
but where thisfpirituall ftrength is,it is in all parts
not one faculty againft another but all are fighting
againft finne in the whole man : now the reafon
that there is not this reluciancy againft finne in e-
very faculty in the naturall man, is,becaufehee
wants faving grace , graceis not in the faculty op-
pofite unto the corruption that is in it: but in the
holy rtian there is, and therefore he is like Rcbecka,
they have two in them, Iacob and Efau : the fle/h
and the fpirit, 2nd Paul complaines of fo much,
Rom. 7. I fnde another law in my members rebel-
ling againft the law of my minde > that is, I finde
(bmething in me that is contrary unto me : In my
membersy that is in my body and foule, notwith-
standing; firft, Ihatetheevill of finne as being
moft contrary unto^race, but yet I cannot avoyde
it,I cannot doe the things that I would: but the na-
turall
The Saints Spiritual 7 fir ength.
turall man doth not hate the evill of finne other-
wayes then as it brings punifhment : Secondly, /
delight in the Law $f God in the inward man , that
is,howfoever I am violently carried unto the com-
mitting of finne, yet it is againft the defire of his |
foule, he hath no pleafure, he can take no delight
in it, for his delight is in the inward man : but the
naturall man takes Gods Lawes as burthens, and
therefore he will not fubmit himfelfe unto them
becaufeheisnot ftrongin the inward man.- hee
promifcth, but he performes not $ heeyeilds, and
yeilds not ; heyeilds tofomething, but not to e-
very thing : And thus much for this laft difference
betwixt th»° naturall ftrength and the fpirituall
ftrength.
Is it fo, that the ftrength of the inward man is
to be defired above all things, then as it was in the
firft place for reproofe, fo in the fecond place it
may ferve for exhortation to all men, that they
would labour to grow ftrongin the inward man,
and that they would now at laft gather the frag-
ments of their thoughts and defires which have
beene formerly fet to get other things, and now
wholly imploy them for the getting of this
ftrength, and ft much the rather becaufe other
things are but as the huske without the kernell, or
as the (cabberd without the fword , which will
doe a man no good when hee ftands in need of
them J as for example, to bee ftrong in riches
and honour and credit , (and yet this is all the
ftrength that moft men defire) will doe no good
when
95
2.
Vfei
9 6
I. Motive.
The Saints Spiritual! fir engtb.
when yce come to vvraftle with finne and death.
But for to be ftrong in the inward man who feekes
or enquires after it * I know you would be ftron<* ,
in all earthly ftrength : but I bcfeech you abovr
all things labour t© be ftrong in the inward man.
It is the folly, wcakenefle, and ficknefte of men,
they looke all without the <Joores, unto the
ftrength of the outward man, oh that I could but
perfwade you as I faid before to gather the reft of
your thoughts and defires together and fet the
foule in a frame of grace that you may mortifie
thefe inordinate affections which keepe backe the
ftrengthning of the inward man as covetoufnefte,
pride, pleafure, love of vaine glory, and the like ;
then it would bee but an eafie worke and no bur-
then unto you to ftrengthen the inward man 5 but
here men fticke, the way is too narrow,it is a hard
matter to perfwade men unto it , that there is
fuch excellency in the one and not in the other,
thatgrace is the better part. Thereforethat I may
the better prevaile with you to ftrengthen the in-
ward man, I will lay do wne fbme motiues to per-
fwade you to it.
The firft motive to move you to ftrengthen the
inward man, is,becau(cyour comfort lyes moft in
the inward man : even all your comfort and there-
fore to ftrengthen that, is to adde unto your com-
fort : as for example, the Sunne brings comfort
with it becaufe it brings light, therefore the more
light the more comfort , fo the more of the
inward man you have, the more light and ioy.
Now
The Saints Spiritual ftrength*
Now the reafon wherefore the inward man brings
themofl: comfort is, becaufe it is the greater facul-
ty, and the greater the faculry is, the greater is ei-
ther the joy or the forrow, as for example, take a
man that is troubled in minde. None fo humble,
fo penitent, foforrowfull as he: and therefore it
is faid,that the Spirit of a man will beare his infir-
mities,but a wounded fpirit who can beare? a man
may be able to beare any outward trouble, but the
griefe of a troubled mind who cannon the contrary
take a man, that is at peace with God, who fo joy-
full and comfortable as he? now the outward man
is the lefle faculty , and therefore it is capable
of the lefle comfort: it doth not in any meafure
know what true comfort and ioy there is in the in-
ward man : Againe, what joy the outward man
hath in outward things, it is but in the opinion of
the inward man, they comfort no more, but as
they arc eftecmed of the inward man,if the inward
doenotefteemethemas worthy the reioycing ii>,
they will not bring comfort 5 Againe, all the
paines and labour that youbeftow on the outward
man is but loft labor, that will bring you no great
advantage.-butthe ftrength of the inward man will
armeyou againft lofTes, and crofTes, and reproach,
that you (hall rneetc withallinthe world, whi-
left you are in the way to heaven : Againe, con-
fider that though you bee ftrong in the outward
man, yet you are moveable ; fubjecft to ihaking
and fleeting; but it is other way es with the inward
naan, it makesa Chriftjan ftedfaft and unmoveable,
O it
9 8
Ads irf.if.
The Saints Spiritual! ftrength.
it will fo eftablifli the heart in grace, that he will
ftand firme unto Chrift in all eftates. It is with
theoutwardraanas it is with the Seas, though
the ftrength of the ftreame runne one way, yet if
the wind blow contrary, it moves and ftirres, and
drives, and difquiets it: fo when loffes,and crofTes
come, they brcake the frame and ftrength of the
outward man, but the inward man is like the dry
ground, let the winde blow never fo violent, yet
it moves nor, it ftands firme. Againe, in the a-
bundance of outward things there is no true con-
tentcdneflc : Neither in the want of them, where
the ftrength of the inward man is,is there caufe of
deje&edneffe. This we (hall fee in Adam and Paul:
Adam though hee was lord of all things, and had
the rule of all the creatures yet when hee was
weake in the inward man, what joy had hee, nay
what feare had he not, when he hid himfclfe in the
Garden? Againe, looke upon Paul in the want
of thefe outward things, he is not deje&ed at all,
as in K^Atts 16. 25. itisfaid, that when Paul and
Silas were in prifon in the ftockes, the prifon rung
for joy : now what was the reafon of it , but this
becaufc they were ftrong in the inward man? And
therefore you fee that all true joy is that which
comes from grace within, and when you rejoyce
in that, your rejoycing is good, you ftand then up-
on a good bottome! Alas, you thinke to have
contentment in your riches, but you will be fooled
by them: they will deceive you, if you build up-
on them you will build without a foundation, and
goe
The Saints S fir ituall ftrength.
goe upon another mans lcggcs : now were it not
farre better for you to get leggesof your owne,
and build upon a fure foundation? and this you
(hall doe if you will ftrengthen the inward man.
Againe confider, that if you doc not ftrengthen
the inward man , you will have wicked thoughts
in your hearts and evill a&ions in your hands 5
were it not better to bee ftrong in the inward
man and to have holinefle , and grace in the
heart? Let this therefore move you to ftrengthen
the inward man, becaufe your comfort lyes moft
ifl the inward man : Thus much for the firft mo-
tive.
The fecond motive to moove you to ftrengthen
the inward man, is this : if you labour to ftreng-
then the inward man , you fhall thereby plcafe
God. If a man had never fo much ftrength, yet if
it be not the ftrength of the inward man hee can-
not pleafe God, he cannot performe any holy du-
tie 3 in fuch a holy manner as God will approove
of, and therefore the Prophet faich , That God
doth not delight in any mans legs. He cares not
for any mans ftrength, be it never fo great and ex-
cellent, except it be the ftrength of the inward
m.gn , and on the contrary , hce regards the holy
man with his ftrength , though outwardly weake,
as in Efa. $6. 2. I mil dwell with him that is of a
contrite and humble (pirit , hce that is of a contrite
fpirit, he is fpirkually ftrong, and therefore I will
dwell with him : now what is the reafon,that men
feeke fo much the favour of Princes , but becaufe
O 2 they
99
2. Motive,
Ifaiabfrf.i.
too
Ioh.i7«4rf.
loh.if-9.
The Saints Spirituall ftrengtb.
they may be exalted unto honor, then why fhould
not you much more labour to be in favour, and
have familiaricie with God , who is the King of
kings, and Lord of lords, who hath power to ex-
alt one, and pull downs another ; now if we could
but bring our hearts to beleeye this , that in
ftrengthningof the inward man, wee fhould get
and grow in favour with God , then men would
be ftirred up to fet upon this worker yetwithall,
you muft know that by the ftrength of the inward
man, you doe not pleafe God by merit, forfo
Chrift onely, and none but Chrift pleafeth God :
but when you ftrengthen the inward man you
pleafe God, byobjeft, becaufe you chufe grace
and holineffe,and his favour above all things: Me-
rit was the fame argument which Chrift ufed un-
to his Father, when hee would have his Father
ro glorifie him, loh. 1 7.4,5 . Father I have glorified
thee en earth: I have jimfhed tbetvorke,&c. there-
fore. Father, glorifie me,that is, I have merited this
at thy hands, that thou fhouldeft glorifie mec, be-
caufe I have perfedly pleafed thee in doing thy
will. But an argument drawne from the objed, is
that, which Chrift ufeth to his Difciples, Herein
is my Father glorified ,that you bring forth much fruit:
when you grow ftrong in the inward man,and can
bring forth finite agreeable unto his will you
pleafe God : And therefore it is, that the Scripture
lies forth the members of Chrift by the Olive
tree, and by fweete oyle , the one full of ft tnefTc,
the other full of fweetnefle- (o the inward man
makes
■*^~^4
The Saints Spirituall ftrength*
makes a man far, rich in grace, and oylc as the na-
ture of ic is, to cheereand beautifie the counte-
nance, fodoth grace 5 itfweetens thefoule, and
makes it beautifull unto God: Therefore let this
moove you to ftrengthen the inward man , that
thereby you may pleafe God.
The third motive, to perfwade you to ftrengthen
the inward man , is this , becaufe this inward
ftrengthdrawes on the outward ftrength, that is,
it makes the outward ftrength more profperous.
Now who would not thrive in the things of the
world t but if you turne it, the contrary will not
hold fo , for the outward ftrength will not draw
on the inward ftrength $ therefore our Saviour
faith, Sceke you firft the Kingdome of heaven^andthe
righteoufnejfe thereof and then all things [ball be Ad-
ded unto you 5 the way for you to thrive in the out-
ward man is , firft to get ftrength in the inward
man 3 Seeke you firft grace and Chrift, and holi-
nefle : and then the effeft will follow, All things,
that is, what you (hall ftand in need of, fhall be gi-
ven you, and Efa. 48. 1 8. The Lord faith, Otbat
my people had but a heart to conflder, that is, oh
that my people would but bee wife; Firft, to
ftrengthen the inward man , and then as it fol-
lowes , your profperitie fhould be as the floods,
then your outward ftrength and profperity (hould
abound like floods : againe Prov. 22.4. The wife
man faith, that the reward of holineffe is, riches^
and honour, and itfe : hee that is ftrong in the in-
ward man, (hall have whatfoever may beneceflary
O 3 or
101
3. Motive.
Mauh.$,3j,
Ifai 48.18.
Prov.ii 4,
10Z
4. Motive.
The Saints SpirituaBflrenpb.
or good for the outward man : and therefore wee
fhouldftriveto grow ftrong in the inward man,
that is, to be full of grace and wifedome, efpeci-
allyagainft evill dayes apainft they come , that
when they come wee may have ftrcngth to beare
themrnow the inward man will beare a mountaine
of affli&ions and reproches , which will prclfe
and fqueefe the outward nun to powder: Thejpirit
of a man mil bear e his infirmities , but a wounded con-
science who can beare? If the inward man be weake,
who can beare , the burthen of afflictions and the
like,but if the inward man be ftrong then the Will,
will beare a part, & rhe afRdions will beare a part
with the confeience, and fo the burthen will bee
the lighter,but if you be not ftrong in the inward
man , it is unpoflible that you ibould beare them :
therefore let us not bufie our fel ves about fantafies,
and vaine things that will ftand us in no ftead, but
let us labour to ftrengthen the inward man.
The fourth motive , toperfwade you to ftreng-
then the inward man, is, becaufe a man is that
which he is, in the inward man , a man without the
inward man j is 'but as a fcaberd without afword, that
is, worth nothing, and therefore the wife man faith,
That the righteous man is more excellent then his
neighbour , the excellency wherein he doth ex-
ceed him , is in the inward man : and therefore
Chrift in the Canticles , when hee would fet forth
theexcellency of his Spoufe, hee faith , That /hee
was fairer then the daughters of men , fhee is faiier
inregadfcjftt ihee isftrongcr in the inward man,
/hee
The Saints Spiritual I fir ength.
(lice is all glorious within, Pfdl.45 .13. that is,the
holy man doth as farre exceed the natural! man in
beautie, as pearles exceed pible ftones, or gold
brafle,or filver copper. I know any man doth de-
fire to be in fome excellency, I fay, it is a proper-
tie in nature to feeke out fome excellency .-then is it
not the beft wifedome to feeke it in the beft things
in the inward man? Now as there is meanes to bee
rich in the outward man, fo there is meanes to be
rich in the inward man 5 therefore I befeech you,
ufe the meanes that you may be rich in grace and
holinefle, Prov. 30. 29,30. the Wife mans fpeech
there, may fervc tofet forth the excellency of that
man, that is ftrong in the inward man : there are
4. things,faith he,thatareexcellent,a Lion, a Hec
Goate, a Grey-hound, and a King, before whom
there is no (landing. So he that is
ftrong
in the
inward man : Firft, hee is as a Lion, that is, he is
ftrong in grace : Secondly, he is as a Greyhound,
that is, hcisfwiftinthe performance of all holy
duties : Thirdly, he is as a Hee Goate, profitable
to God and the Church. Fourthly,he is as a King,
to rule and over-rule his bafe affections and lufts*
Every fpirituall man is a King, becaufe hebeares
rule in thefoule, but it is not fo with a wicked
man , his lufts rule him : hee is a (lave and not a
king, and therefore the Apoftle faith, Let not [mm
reigne in your bodies Ja obey it inthe lufts thereof. If it
once reigneit will rule, and if it rule you muft o-
bey, unto whatfoever drudgery or flaveryiten-
joynes you: therefore labour to get (length in
the
03
pfai.4j.13,
Proy. } 0.19,30.
Rom^.ia.
104
Gen.49'4*
Ml**
The Saints SpirituaU ftrength.
the inward man, and know alfo, that you (hall not
onely be free from the inward (lavery of finne,but
alfo you (hall keepe your excellency , and there-
fore it may be faid of every one that is weake in
the inward man, as Iacob faid of Reuben, Gtn.^9.
12. thou art become as weake as water , as if hee
(hould fay , thou waft that which thou art not
now : thou waft excellent , but now thou haft
loft it. So I fay unto you, if you lofe the ftrength
of the inward man, you will lofe your excellency:
now no man would willingly lofe his excellency;
if you would not then,you muft keepe ftrength in
the inward man. In the 1. Pfalme,the Pfalmift fets
forth the excellency of that man that is ftrong in
the inward man , He Jh all be like a tree that isflanted
by the rivers of water. Firft, hee fers forth the pro-
pertie of the fpirituall man,he (hall be greene. Se-
condly, his ftabilitie, he (hall be as a tree planted,
that is, which (hall not eafily be pluckt up. Third-
ly, his perpetuitie, his branches ftiall never wither,
he (hall never grow unfeemely to God. Fourthly 3
his fruitfulnelle 5 he (hall bring forth fruit in feafon,
that is, hee (hall be fruitfull in grace 5 but on the
contrary , when a man growes weake in the in-
ward man, it will be farre other waies with him, he
will bee like a tree that hath loft both fap and
roote , leafe and fruit , fet in a barren foyle with
withered branches , and fruitlefle , fit for nothing
but the fire: but if a man can keepe his ftrength
in the inward man, neither reproach, nor difgrace,
norfhame, nor the divell (hall be able to make
that
The Saints Spirituall ftrength*
that man miferable. Therefore keepe the Image of
the inward man fafe , whatfoevcr becomes of the
outward man. And there is good reafon why you
fliould keepe, the inward man fafe,bccaufe it keeps
the foule, and dire&s it unto its right end. In
Ecckf. 12. the Wife man fait h, All things art vAni-
tie and vexatiw of ftirit : when a man lofes his
happinefle in the inward man , though hee keepe
the outward man fecure , yet it were but vanitie
and vexation of the fpirit. For hee goes befides
the rule he fhould goe : there is a rule unto every
creature that it is to goe by, and the neererthe
creature comes unto the rule, the more excellent
is the creature; but if it goes befides the rule , it
lofeth its excellency : as for example , the fire
and water are excellent creatures if they keepe to
their rule, but if they exceed their rule, then they
become hurtfull : So the rule of the foule is the
inward man, that he grow in grace acid holinefle,
and the clofer you keepe to this , the more ex-
cellent you are: therefore that you may keepe
your excellency , which you cannot doe , except
you ftrengthen the inward man , let this moove
you to doe it.
In the third place, this may ferve for dire&ion
for you may fay unto mee you have fhowed us
what this inward man is, and the differences be-
twixt the inward ftrength, and the outward
ftrength and you have alfo laid downe motives
to move vs to ftrengthen the in ward man, buta-
las, how (hall we ftrengthen the inward man t
P what
105
rfi 3 .
r 106
Mattk.5.^.
Ptwr.x.*
The Saints Spiritual! ftrengtb.
-* -
what meanes fhall we ufe to doe foe To hclpe you
in this worke I will lay downe fome meanes by
the ufe of which you may bee ftrengthned : but
before I come unto the particulars, it will not
bee amiffe to ftand upon the generall , and a little
to perfwade you, but to defire to be ftrong 5 for if
you could but bring your hearts unto this, but to
defireto be ftrengthned, it will be a great meanes
to move you to prevaile againft whatfoever may
fecme to hinder you from it; I fay, if you did but
defire it: if you did but know the excellency of
the inward man, it would worke a holy defire in
you, and a true defire will let no meanes efcape,
that may further it. This is the fame meanes
that Chrift ufes unto his Difciples, when he would
have them in love with Faith, if you had Faith ,
yea, but afmuch Faith as this graine of Mufterd
feed, you {hould be able to remoove mountaines :
if you did but know the excellency of this Grace
of Faith, you would defire it, and if you did but
defire it, you would never reft till you get it : fa
if you did but prize grace, and the inward man at
a high rate you {hould bee fure to have him : you
know the promife, CMatth.5. 6. Bkffedare they
that hunger, mdthirft after righteoufneffe, for they
jhallbefatisjied: therefore if you could but bring
your hearts unto this frame as to hunger after the
inward man you {hould have him, or if you can
but bring your hearts unto this temper , as to de-
fire him , or feeke after the ftrength of the inward
man you (hould find him : Prott.i.^. If thou fear-
chefl \
The Saints Spirituall ftrength.
107
cheft forher, tuforjilver, and diggeft for her as for
hid treafure, then thou fialt find^ &c. If you did
but efteeme the inward man, as men doc filver,
and prize it as a richtreafureat^a high rate, then
the eftedt would follow, you fhould find : fo then,
if you will defire falvation, and happinefle, and
the ftrength of the inward maa, you fliall bee fa-
ved • but you will never thrive in grace till you
have a defire to thrive, grace will not grow till
there be a defire wrought in the foule : for when
men doe not delight in the inward man, they ne-
ver grow in grace and holineflfe 5 they are not as
trees planted that bring Jorth feafonable fruit
but barren : doe what you will to it, thefoyle i$
naught, for the fpirit hath not yet tilled the heart,
and fowne in it the firft beginning of the feeds
of grace, which is a defire after it : now, as it is
good in the bodily ficknefle to know the meanes
of recovery , fo in the ficknefle and weakenefle of
the inward man : it is good to know the meanes
by which it may be ftrengthned, therefore we will
now come unto the particular meanes for the
ftreflgthning of the inward man.
The firft meanes to ftrengthen the inward man
is to abound in fiiritua/l knowledge : becaufe the
more knowledge the more ftrength, for the fpiri-
tuall knowledge of divine truthes is the ftrength
of the foulejfor as the foule is unto the body, fo is
the knowledge of the word unto the inward man.
The body is dead without the foule , not able to
doe any thing,fo the inward man without this fpi-
P 2 rituall'
1. Meant.
io8
i Pet.i.*,
I Cor .3.
HeM.
■I-
The Saints Spiritual I flrengtb
rituall ftrcngth which is wrought in thcfouleby
the Civing knowledge of the Word, is nothing
but weakeneflTe, therefore the Apoftle faith, 1 Pet.
2.2. As new borne Babes defire the fmcere milke of
Word y that yee may grow by it : knowledge in the
Word will make them grow inChrift: the con-
trary unto this we fee the Apoftles upbraides in
the Corinthians, 1 Cor.3.1. and Heb.$. 13. becaufe
they were wcake in knowledge, hee cals them
Babes , for faith hee, Hee that is not expert in the
Word ofrighteoufnejfe, is a Babe , therefore labour
to abound in fpirituall knowledge. I preife this
the more becaufe I feare many of you are weake,
becanfe you are ignorant , you want thisfpiritu-
[ all knowledge : you know in our ordinary talke
we count ignorance folly , when a man doth any
thing that he fhould not doc, or would not doc,
if he did butundcrftand himfelfej we fay, that
man is weake in judgement, or it is folly in him:
furely this weakeneffe in the inward man is folly
indeed 5 and a man cannot (how his weakeneffe
more then to bee weake in fpirituall knowledge,
and yet you muft know , that a man may have
much knowledge, as worldly knowledge, and the
knowledge of divine truthes , and yet bee but
weake in the inward man: for there is a knowledge
of Arts, which fils the braine with knowledge 5
but the fpirit goes ao further, that is, it doth not
fandtifie that knowledge in the heart 1 Againe,
there is a knowledge of the fpirir, which is an o-
perative working knowledge , which goes with
this
The Saints Spirituall ftrength.
n. • " " ' - ■" ■' •■ »i Man
this other knowledge, and leads it to fanftification
and is pra&icall * But yet I fay you muft know
before you can be ftrong; there muft be fomepro-
portion betweene the fpirituall knowledge , and
the fpirituall ftrength : as for example, one man
eates and is fat, another man eates and is ftill
leanej fo fome have afmuch as others have, and
yet are not fo ftrong as others, and yet wee fay,
fatnefle comes by eating , fo doth the ftrength of
the inward man by knowledge : and where the
Lord workes by his Spirit , by bis Spirit I fay, the
moft knowledge ; there is moft ftrength : there-
fore I befeech you labour for a full meafure of fa-
ving knowledge, for a working, purging, convin-
cing, operative, and powerfull knowledge. And
this I doe not onely fpeake unto you that are
weake, but alfounto you that are ftrong, that you
be carefull to adde unto your knowledge: for ivhat
is the reafon that you doe not grow in grace , but
becaufe you are not carefull to adde more know-
ledge unto that which you have : it may bee you
picke fome good things from fome Sermon, or
good booke, but prefently you forget it, you doe
not make it yourowneby meditation, and fo it
doth you no good^but if you would be carefull to
adde unto it ; you would grow ftronger in the in-
ward man then you doe .* and here is the mifery of
vs builders^ other builders when they have built a
houfe, the owner lookes to it himfelfe, andkeepes
it in repaired but when we have done what wee can
to build you up in the inward man, and thinke that
P 3 you
10
I 10
2. Meanes,
The Saints Spirituall ftrength.
— ^^^*^*^ m — ^ * i n ■ ■ - ■ " .» i i
you will put to your hands your fclvcs , when we
are to further the vvorke of grace , you begin to
pull downe your building againe your felves , by
your loofe lives : by following your pleafure,
yourfporting, and gaming, and prophaning of
the Lords day. Therefore you muft labour to
grow in knowledge, if you will grow ftrong in
the Inward man.
The fecond meanes to bee ufed , if you would
grow ftrong in the inward man, is this, you tnujl
bee diligent in theufe of the meanes y as the Wife
man faith, the hand of the diligent maketh rich $
as diligence in a calling makes rich,fo where there
is much diligence in the ufe of the meanes of
grace, there is much ftrength in the inward man 5
but no man gets fpirituall ftrength, fave they that
are diligent, and therefore this is the reafof), that
men are not ftrong in this fpirituall ftrength • be-
caufe like the fluggard, they are not diligent in the
ufe of the meanes, they take no paines for grace,
and therefore it is that they get no increafe : for
according unto the proportion of your paines, fo
is the inward man ftrengthned, and as you ufe
them more diligently , fo you find the ftrength of
them moreopcrative and powerfull: for it is in the
foule, as it is in the body , if you bee not diligent
and carefull to feed the body, it will wither and
confumeaway, and grow weake 5 fo if you feed
not the foule diligently and ufe the meanes con-
ftantIy,you will breed weakeneffe in the foule,and
the more fecureand remifle you are in the perfor-
mance
The Saints Spirituall ftrength,
mance of holy duties, the weaker you are : it may
be you thinke it will not weaken you to negled
private prayer 5 but omit it once, ^nd it will make
youcarelefle, and the more you negledi, the more
unfit and undifpofed you will find your felves ?
So you may thinke you may pr^phane one Sab-
bath, neglefting therein the duties required, and
fervingnot God, but your owne lufts ^but belo-
ved, it will make you fecure, the more a man doth
in this kind the more he may doe : for this is true
in every Art every ad begets a habite , and a ha-
bite brings cuftome: fo it is as true in good
things, the beginning of good brings many par-
ticular good things , and therefore if you can
but get your hearts in a frame of grace, you (hall
findeafupply of grace,becaufe Chrift faith,FF/&<?-
foever hxth^ to himjhall bee given: heethat hath
grace, and is carefull in the ufb of the meanes by
Gods appointment, hee (hall thrive in holinefle :
for if you but once get the beginnings of faving
graceand beinduftriouSjand vigilant, and carefull
to imploy them, you will in time grow ftrong:
you know what Chrift faid unto the iery ant that
had ufed his Talent well, he had more given him,
fo if you be diligent in the ufe of the meanes,. the
inward man will grow ftrong: but for theufingof
themeanesobfervethefe rules.
The fir£l rule, that I would have you obferve,
if you would have the meanes effeftuall is this,
youmuft ufe all the meanes : for if you ufe but a
part of the meanes you will not grow ftrong : as
it
Rule.
112
i.telt.
The Saints Spirituallftrengtb.
■ •«■ * ■ ■■ „ ■■ ■ . . ■ . ... .. . ,
it is with the body, fo it is with the inward man :
a man for the health , and growth of the body,
will ufe all meanes, labour in health, Phyficke in
fickneffc, recreation for the whetting of the fa-
culty: in a word, he will vfe every thing that hec
may ftrengthen the body, thus you muft doe for
the ftrengthniag of the inward man, you muft
ufe all mcanes as hearing the Word, receiving the
Sacrament, Prayer, Meditation, Conference, the
Communion of Saints, particular refolutions to
good,or elfe the inward man will not grow ftrong:
thefearethe food that the inward man feeds up.
on, it is with the inward man, as it is with a plant,
if you would havea plant to grow, then you muft
fetit in a goodfoyle, youmuft digge about it,
and dung it- but if you bee careleffe where you fet
it. It will not profper and thrive : even fo if you
doe not adde fatnefle of foyle unto the beginnings
of grace $ if you doe not ufe all the meanes, as the
Communion of Saints, and Prayer, the inward
man will not grow ftrong , but wither and dye5
you will bee d vvarfes in grace, and holinefle.
The fecond rule, if you would have the meanes
effeduali, is this, you muft looke that you per-
forme holy duties ftrongly 5 for then the meanes
ftrengthen the inward man , when they are done
with ftrong affe&ions : when he ufeth them not
remiflely and coldly, for remifte a&ions weakneth
the habit : as for example, take water that is excee-
ding hot, and put cold water to it, and you will
weaken it : fo performe holy duties, and ufe the
meanes
The Sainu Spirituallflrengfk
meancs of grace remisfly and they will weaken
the habit to good: it will wurkean Indifpoiition
in thefoulc: therefore doe them ftrongly, with
much zeale and ftrong affe&ions that, the inward
man may grow ftrong by the performance of
them.
The third rule 5 if you would have the meanes
effe&uall, then you muft be conftant in the ufe of
the meanes, forwhat is the reafon that there is fo
litle thriving in gxace , that men remaine cripples
in grace ; but becaufe they ufe meanes of growth,
but by fits; and haltnefle, that is, they arc not con-
ftant in a good courfe of life, they are ftill offand
on the rule: fometimes the (hot will beefliort,
and other times they hit the marke : they come
feldome unto the meanes , now and then they
pray, and now and then they make ufe of the
Communion of the Lord ; this inconftancy jogles
the facultv, and weakens the habite: and therefore
it is unpoflible that you fhould thrive in grace ex-
cept you be conftant : the Apoftle lames cals them
vnftable men , let thefe never thinke to receive
ftrength in the inward man,till they come to more
conftancy in good. Therefore labour to be con-
ftant in prayer, conftant in hearing, in meditation,
in the Sacrament, in Conference , which if you
bee not , you will not grow ftrong in the inward
man.
The fourth rule, if you would have the meanes
eflfeduall, is this, you muft take heed of depen-
ding upon the meancs without God. For know
CL that
3. Rub.
Iam.i.8<
4* Rule.
114
j. Meanes.
Sign**
The Saints SpirituaU ftrength.
that the meanes without God, is but as a penne
without Incke, a pipe without water or a fcab-
berd without a fword. They will not ftrengthen
the inward man without God: for it is the Spirit
that puts iifein the meanes, and yet you muft not
cut off the pipe from the well-head : you muft not
depend upon God without the ufe of the meanes,
but you muft ufe both : that is, firft fceke to God
and depend upon him for the ftrengthning of the
inward man, and withall ufe the meanes con-
stantly y becaufe as water is carried from the
Well-head unto the pipe, and fo from the pipe
unto many places , fo the meanes are as pipes to
carry grace into the foule * Therefore ufe them
and cut them not off by carekfteneffe^ if you
doe, you will cut off the ftrength of the inward
man.
The third meanes , if you would ftrengthen
the inward man is this, y ou muft get rectified Iudge-
ments : that is, you muft fee that your judge-
ments are right : for men doe deceive them-
felves in their judgements $ they thinke that they
have ftrong judgements, and that they are able to
judge of things, when indeed they are marvellous
weake. Now that you may not deceive your
felves, I will lay downe fome fignes of a redifyed
judgement.
The firft figne of a re&ified judgement, is this,
you (hall know it by your conftancy ;fo much con-
ftancy in good, and fo much is your judgements
rectified, and on the contrary fomuch inconstan-
The Saints Spiritual! ftrengtb.
cy,and fo much weakness as for example,when a
man hath propounded a rule unto himfelfe, and is
not conflant in it, it argueth thac he is weake in his
judgement, becaufe he keeps not clofe to the rule,
or that there are ftronger^ or more arguments to
the contrary, which makes him to fall away, and
fit downe from the rule $ and he is thus pofed, be-
caufe he is but weake in iudgement : asforexam-
ple, if a man fhould come and proffer a man one
hundred pound, not to leave fuch an a&ion, and
another man fhould come and offer him two hun-
dred pounds to leave it, if the man bee weake in
judgement, hee will bee drawne by the greater re-
ward, though it bee evill: therefore if you would
not bee beaten, and made to fit downe by ftronger
feeming arguments, than you have indeed in your
felfe, then you muft get your judgements rectifi-
ed : therefore examine your felves whether your
judgements be redified, which you fhall know by
your conftancy in holy duties : if a little profit or
pleafure will draw you away 5 whatfoever you
thinke of your felves, your judgements are
weake.
The fecond figne , whereby you fhall know
whether you judgements are re&ified , is this, ex-
amine whether your paffions be ftrong, for ftrong
paffions have weake affections unto good, when
the paffions of a man are ftrong, they weaken the
underftanding, they weaken the will, and theaffe-
ftions, as touching the truth, and therefore Paul in
^Att$ 14. 1 j. when they would have made him a
Q*_ god,
115
2. Sign.
Afts 14.15%
Il6
I Sara. ix. <5o
A&s 4.3 i.
1. Si$*C<
The Saints Spirituall ftrengtb.
god, he cries out, We are men fubjedt unto paffi-
ons as you are, that is, full of weakenefife, as if he
fhould fay, your paflion in this thing proves your
weakenefle of judgement : therefore labour to
have ftrong affections to good, for this ftrength
in the affedtions , comes from the inward man.
Againe, the ftrength of the affe&ions unto good,
(how the abiding of the Spirit in the foule, as
1 Sam. 11^6. It is faid, that the Spirit of the Lord
came upon Saul, arufbe was angry : that is, his affe-
dions were ftrong for Gods glory. In Acls 4.32.
After that they were filled with the Holy Ghoft
they /pake boldly ; they had ftrong affections for
Gods glory, and therefore the Spirit is compared
unto fire and Oyfc : Fire, that burnes and con-
fumes , and Oyle that mollifies and foftens, fo
doth the Spirit. Therefore examine, whether
you burne in the inward man : fee whether you
have ftrong affedions to good 5 if you have, you
are ftrong, if not, youarcweake: andagaine, fee
what cheerefulnefTe you have: examine whether
your hearts are fof t and tender, and plyable, then
it is afigne that the Spirit is there: it is true, a
ftrong man may have paffion, but it is but now
and then, it continues not, it is not alwayes, yet
fo much paffion as hee hath, fo much weake-
nefte there is in him : ' therefore labour to over-
come your paffions.
The third figne whereby you fhall know whe-
ther your Judgements are redified or no , is this,
( examine what contentment you have to beare
lofies
The Saints Spiritual I ftrength*
lofles and erodes. I gather this out of Phil. 4. 1 2.
lean, faith the Apoftle, want and abound, lean
doe all things through Christ that fir tngthncth
mee, examine therefore when you are abufed and
reproached for Chrift, whether you can takeit
patiently , can you be content to fuffer difgrace
and reproach for Chrift 5 if you can, then it is a
figne that you are iirong in Iudgement, if not,you
are weake, whatfoever you thinke of your felves.
Proverbs ij. faith the Wife man, a wife man is
knowne by his dignitie , fo I may fay, a man that
is ftrong in the inward man, is knowne by his bea-
ring of reproch without feeking after revenge a-
gaine : this man is fpiritually ftrong in Judge-
ment: therefore try your Iudgements by your
contentednefle.
The fourth figne, whereby you (hall know whe- ■
ther you have reftified Iudgements , is this, cxa- 1
mine whether you finde your felves eafie to be
deceived, if fo, it is a figne that you are weake in !
Iudgement,and therefore this is the argument that \
fWufesuato women, that they /hall not ufurpe j
authoritie over the man, 1 Tim. 2 . 1 2 . 1 permit not
a woman to beare rule , becaufe dice was firft de-
ceived, fhee is eafier to be deceived then the man,
in the judging betweenegood and evill : as for ex-
ample, a man that is weake in judgement is like a
childe,and you know that children will be wonne
with Counters, and feared with bug-beares 5 fo if
you love the world and the things of the world
and are wonne by them , feared with the lofle of
CL? them,
phii.-j.it.
Signe.
iTiflM.ia,
u8
7. Signc*
The Saints Spiritual! ftrengtb.
them , you are weake in 'judgement : Againe, in
things that are good in themfelves , if you ufe
them immoderately, and then feeke to excufethis
by putting a falfe gloffe upon your doing, you are
weake in judgement : as forexample, in ftudying
the Law, the thing in it felfe is good, but if by ftu-
dying of it you feeke to excufe you from ftrength-
ning of the inward man, that you have no time
and leifure, you are weake in judgement , becaufe
you are eafie to bee deceived : therefore as you
are aflfeded with thefe things, and as they prevaik
with you, fo you may judge of your ielves.
The fifth figne whereby you (hall know, whe-
ther your judgements are red:ificd,is this, examine
what you are in the times of tryall ; as you are in
thefe times , fo you are either ftrong or weake,
and fo God efteemes of you ; for God efteemes
a man ftrong , as he is in the time of tryall j thus
heapprooved of Abraham • Abraham in the time
of tryall was ftrong, and Paul in the time of tryall
was ftrong $ and therefore God fet aprice upon
them 5 hee prifeth them at a high rate, ^Abraham
is his friend , and /Wis a chofen veftell, and not
only when the temptation is paft, but when the
temptation is prcfent, then fee your ftrcngth whe-
ther you have ftrength to mafter particular cor-
ruptions, if in this time you ftart afide, you have
flawes and much weakenefle in you ; you are like
a broken bow that will feeme for fhow, as well as
the beft, but when a man comes to draw it, then
itbreakes , fo fome men feeme to bee ftrong in
Cfarift
r
The Saints Spiritual I fir ength*
Chrift till they bee tryed, but when they are
drawnethen they breake, they have no ftrength
to withftand finne $ and therefore it is that God
many times fends temptations and afflidions to
this end to try men, to fee what is in them , whe-
ther they are fuch as they feeme to be or no : not
that heknowes not before, but becaufe that by
his tryall , others may know what they are : And
here God makes a difference intryalls, fomeare
tryed by finally ochcrsby great tryalls, partly be-
caufe hypocrites may be knowne, and partly, be-
caufe bee may ftirre up the godly to get more
ftrength > as alfo to weane them from depending
upon their owne ftrength; therefore in Efa. 40.
30. itisfaid, Even the youths Jhali 'faint and be wea-
ry, that is, he that thought himfelfe to be ftrong in
his owne apprehenfion, (hall proove weake 5 And,
thus much for the third meanes.
The fourth meanes, if you would grow ftronjg
in the inward man, is this, you muft remoovethe
excufes and thefe hinderances , which hinder the
groweth of the inward man, and thefe are efpeci-
ally two^
The firft hinderance is this, when youfpend
your ftrength upon other things , and not in the
ftrengthning of the inward man 5 this makes you
not to grow ftrong in the inward man : therefore
you muft be wife to take away from thefe things,
and fpend more time, and take more paines in
ftrengthning of the inward man : for this is the
reafon that you grow not , all your time and affe-
<5tions
lip
4. Meanes,
I. Hin&.
ranee.
120
The Saints Spiritual! ftrengtb.
<5tions areafter the things of the world, and how
you may grow ftrong in that , that you cannot
minde heavenly things. Againe, you hinder the
growth of the inward man, when you fet your af-
fections upon bafe and vile things, this hindereth
the growth of the inw.ard man , this man is a
weak man in grace; as for example,a man that hath
money to beftow at Market,if when he (hall come
there, he fhall beftow it on babies, and not on the
things that he went to buy , this man were a foo-
lifli man, efpecially he knowing , that he /hall be
called to an account for it,ho w he hath laid it out :
even thus and much more foolifh are men, when
they fpend their time on their pleafures and luft,
which are bale things, and not on ftrengthning of
the inward man, they.befoole themfelves: and
this is that which the Wife man faith , that there
is a price in the hand of a foole, but hee hath no
heart. When men negle&the ftrengthning of the
inward man, they forfake a great price,that would
enrich them: butbecaufe they want knowledge,
becaufe they are weake in the inward man , they
are not able to Iudge in the inward man of fpi-
rituall things : therefore never bragge of your
ftrength, except it be theftrength of the inward
rhan, and take heed of negleding the time. Paul
would have the gathering for the poore to be be-
fore he came, that that might not hinder him from
ftrengthning of the inward man, though that was
a holy worke : It was a good fpeech of one , who
after that he had fpent much time in writing about
Contro- j
The Saints Spirituall ftrengtb.
Controversies at laft concludes, I have faith he,
fpent a great deale of time , but not in ftrength-
ning the inward man, the divell hath beguiled me,
buthe fhallgoe beyond meenomore: that time
that I have, I will fpend unto another end : It were
wifedome in you to doe the like , you that have
/pent and doe fpend your time about trifles and
babies upon your lufts, conclude, that now for
the time to come, you will gather your ftrength,
and hend all your labour and paines to this end,
for the ftrengthning of the inward man, and fay in
your felves , we had a price in our hands, that is y
wee had much time whereby wee might have
ftrengthned the inward man , but wee had no
heart, that is, we were befooled , becaufe we did
not know the excellency of the inward man, but
we will doe fo no more, the time now that wee
have, (hall bee fpent in this, how wee may bee
ftrengthned in the inward man and grow in favour
with God.
Thefecond hinderance that muft be remooved,
which is contrary unto the growth of the inward
man is ftrong lufts,unmortified affedionsrthereare
inward hinderaaces which muft be remooved be-
fore the foule can grow ftrong in grace 5 thefe ve-
nomethefoule, and keepe offtheftroke of the
Word, it keepes the plaifter from the fore 5 as for
example, if a man be wounded by an arrow, fo
long as-the arrow head is in the wound no plaifter
will heale it : now as it is in the outward man, fo it
is with the inward man, if you retains any Iuft,any
R beloved
121
2. Hindc-
rtnee*
122
The Saints Spiritual I ftrengtb.
$. Meows.
beloved finne , and fo come unto the ordinances
of God , you will come without profit , becaufe
the arrow head is in the wound, your lufts you
kcepe unmortified,and fo long you cannot be hea-
led, this keepes the plaifter off the fore : you know
what paines the humours of the body will breed
in a man, when they gather into any part of the
body, and how they will hinder the augmentation
in other parts. So when thefeevill humours of the
foule gather together , and begin to reignc and
beare rule in the foule , it is unpoflible that the
foule fhould grow in holincfle till they be purged
away, therefore be earneft with God to purge out
thefe humours,whether they be profit or pleafure,
or honour, or any other things and in thus doing,
you (hall ftrengthen the inward man , and the
ftronger that the inward man is, the hcakhfuller
the foule is 5 I fay, it isunpoffible that you fhould
thrive in the inward man, fo long as you retaine a-
ny finne, and therefore our Saviour faith, Hotv can
yee beleeve , feeing you feeke honour one of another,
if you retake the love of credit and reputation in
the world, before grace, how can you beleeve?
You cannot be ftrong in the inward man.
The fifth meanes,to flrengthen the inward man,
is this, you muft get fpirituall courage, and joy :
youmuftget joy in the new births the contrary
unto this, is difcouragment, and forrow, nothing
fo much weakens the inward man,except finne, as
difcourageraent : and againc, nothing fo availca-
ble to make a man ftrong, as courage and joy;
this
The Saints Spiritual! firengtb.
this was the meanes that NehemUb ufed, Nehe.%.
when he would build up the Wals of Ierufalem,
faith he, beenotdifcouragedorforrow, for your
joy, lhall be as the joy in harveft. Nehemiab had
a great worke to doe, and what argument ufeth he
to make them to hold out, but this to bee full of
courage and joy :as if he fhould have faid, if you
hold your courage, you will hold your ftrength,
and then the worke will be eafie unto you : and
this we fee by experience : In war, great courage,
where there is but little ftrength, will doe more
then great meanes with little courage '$ IoJIma
can doe more with afmall army full of courage,
then a great army with little courage < Againe, I
fay unto thofe that are travailing towards Heaven,
take heed of giving difcouragements unto any,
for this is the property of thedivell,to difcourage
men : and therefore this is the reafon that hee
makes men doubt of their falvation, to feare their
calling, to queftion Gods love towards them in
Chrift 3 that the way to Heaven is narrow and
hard, and God is pure and juft withall, and thou
thy felfe art full of ftronglufts; thou fhalt never
fubdue them, it will be in vaine for thee to fet up-
on them 5 hereupon he is fo difcouraged, that hee
negle&s the mortifying of finne: but be not dif-
couraged , but know that ftrength to refift the
leaft temptation is not of your felves , it is not
your owne ; Well then, if it comes not by any
powtr of your owne, but it is by the ftrength of
another. Then for your comfort know that hee
R 2 that
*3
2-2
M4
The Saints Spirituall ftrength.
6Mtant$.
that gave you power againft: a fmall temptation,
is alfo able and willing, and will certainely helpe
you againft a raging luft : and fo likewifc for the
performance of holy duties,though you find your
felvesindifpofedtopray, or heare the Word, or
the like, yet know, that it is God that fits the
heart : hee can of unfir, make it fir, and of unwil-
ling, make it willing : and remember the promife.
Luke i r. 14. hee will give the holy Ghojl unto them
that aske him : hee will give fuch a fupply of
grace, that yee fliall bee enabled to withftand any
temptation, therefore if you would grow ftrong
take heed of difcouragements, and lee one Chri-
ftian take heed of difcouraging of another Chri-
frianbyany fpecch, a&ion, or behaviour, and let
Minifters take heed of difcouraging of their
flockes : for it is the property of falfe prophets,
to difcourage the people from God. And this is
the finne of this land, efpecially of prophane peo-
ple that never thinke them (elves well, but when
they are cafting reproachfull fpeeches againft
thofe that labour toftrengthen the inward man :
but this difcovers a great deale of corruption in
them , and it is a meanes to pull downe the
lodgements of God upon them. Againe, take
heed of difcouragements , bee not caft downe
when you meete with fuch as will revile you, and
fpeakeevillbyyou, this will weaken the inward
man.
The fixt meanes, if you would ftrengthen the
inward man, is this, you rmjl get faith : you muft
labour
The Saints Spirituall ftrength*
I
labour to bee ftrong in the Lord, you muft goe a-
bout all things with Gods ftrength, and not with
your owne : and therefore the Apoftle faith. When
I am make ? then I am fir ong: iCor.iiA^. And I
rejoyce in my infirmities, that the power of God
may befeene in my weakeneffe, that is, I rejoyce
in thofe infirmities that difcover my owne weake-
neffe to God, that I may not put any confidence
thereby in my felfe. Againe, I rejoyce in my in-
firmities, becaufetheyaremeanesto humble me.
Againe, I rejoyce in my infirmities and weakc-
nefie, becaufe hereby I feele my weakenefle, that I
may goe out of my felfe, and depend wholly upon
God: therefore when you goe about any bufi-
nefle,orperformeany holya&ion unto God, as
you muft doe it in Faith, fo you muft renounce all
ftrength in your fclves, and then God cannot but
profper your bufineffc or whatfoever good you
goe about, when you goe about it with Gods
ftrength, as Gideon did: and on the contrary the
Lord hath pronounced a curfe againft him, that
fliall goe about any thing with his owne ftrength.
lere. 17. 5. Cur fed is the man that makethfiefh his
A r me, that is, thatgoeth about any thing in confi-
dence of his owne ftrength without Faith in mfc :
thus you fee , that if you would bee ftrong in
the inward man, you muft get faving Faith in
Chrift.
Thefeventhmeanes, if you would ftrengthen
the inward man,is this, you muft get the fpirit, all
other wayes will nothing availe you, except you
Rj? get^
I2 T
iCor.n.io.
Ier.j7.jr.
jMcancs*
\i6
Do5trine t
The Saints Spiritual! ftrength
get rhis^ for this is that which makes them effe&u-
all, and makes a difference betwixt men. Samp-
fon was ftrong, and fo were other men, but Samp-
an was ftronger then other men, becaufe hee had
the Spirit, and it is faidof lohn Baptift, that hee
came m the fpirit of Eliah^ that which made a dif-
ference betweene lohn and other men was the Spi-
rit, he came in the (pint of Eliah, hee had the fame
fpirit that Eliah had, and therefore hee had the
greater efficacy, if lohn had not had this fpirit, he
had beenebutas other men, therefore whatfoever
you doe, labour above all things to get the fpirit,
nothing will ftrengthen the inward man, except
you have the Spirit, it is the Spirit that makes the
inward man to grow ftrong in the foule: And thus
much for the meanes of the ftrengthning of the
inward man, and for this point : we now proceed.
[By the Spirit:*}
The next thing that is to be considered, is the
meanes which the Apoftie layes downe, whereby
they may be ftrengthned in the inward man, and
that is, to have the Spirit: that hee would grant
you, &c. that you may be ftrengthned by the Spi-
rit in the inward man : as if he fliould fay, if you
would know what will ftrengthen you, it is the
Spirit. Hence note this point.
That whatfoever favingy or fantlifying grace y or
ftrength of grace^ every man hath, it all proceeds from
tht fan&ifying fpirit : I fay, all the faving grace,
all ftrength of grace comes from the Spirit ,
yet doe not miftake mee, as if I did exclude the
Father
■
The Saints Spirituallflrengtk,
Father and the Sonne, for they worke together in
every z£t , the Father workes not without the
Sonne, the Sonne workes not without the Father,
the Father and the Sonne worke not without the
Spirir, neither doth the Spirit worke without the
Father and the Sonne, for what one doth all doth :
butlafcribethe worke of fan&ification unto the
Spirit , becaufe it is the proper v/orke of the Spi-
rit to fan&ifie , and hee is the ftrcngthner of all
grace, that is, all grace comes from the Father,
as the firft caufeof all things ; and then through
Chrift by the Spirit, Grace is wrought in the
Soulej Therefore thefe three diftin&ions of the
Trinity is good , the Father is of Himfelfe , the
Sonne is of the Father, and the Holy Ghoft is of
the Father and the Sonne, that is, the Holy Ghoft
proceeds from the Father and the Sonne , and is
fent unto the hearts of his Children to worke
Grace,and Holinefle in them,and it muft needs be
fo that the holy Ghoft is the onely Worker, and
Strengthner of Grace , becaufe proceeding from
fuch a Holy Fountaine, as the Father and the
Sonne is, he muft needes bee Holy , and the way
to get Sancftification and HolinciTe, is to get the
holy Spirit. For in a thing that is fent to fan-
dific, two things are required 5 Firft, hee that is
fent to fan&ifiemuft proceed from a holy Foun-
taine, but the Spirit doth proceed ftbmamoft
holy and pure God 5 therefore it cannot chufe
but be a holy worke, that Hee workes: Second-
ly, thefecond thing required in him that is fent
to
127
u8
\.W$rke
i.Workt.
The Saints Spirituall ftrength.
to fanftifie, is this, that he fubfift in fan&ification,
that is , that he depend not upon another for fan-
(fiification, but that he be able to fan&ifie him-
felfemow this is the excellency of the holy Ghoft,
He is fandification and holinefleit felfe, that is,
fubfifting in fandification and abounding inholi-
nefTe, and therefore able to ftrengthen the inward
man. But that you may more fully underftand this
point, I will (how you how the Spirit ftrengthcns
the inward man, and works holinefle and fan&ifi-
cation, and this will appeare in foure things.
The firft way how the fpirit ftrengthens grace
in the foule,is this, by giving unto the foulc, an ef-
fe&uall operative and powerfull facultie, and that
is done by rearing the inward man in the foule,
and fetting up the building of grace, and this Hee
doth by (hedding abroad in the heart the blefled
effefts of grace unto every facultie : as the blood
isinfufed into every veine , or as the foule goes
through every part of the body, andfo gives life
unto it ; fo doth the Spirit goe through all the
parts of the foule , by infufing fpirituall life and
power into them,and therefore the Apoftle calles
it, Eph.i. hisefFe&uall power,that is,he hath fuch
efficacy in working, that he infufeth fpirituall life
unto the whole foule.
The fecond way how the Spirit ftrengthens
grace is this,when he hath fet up the building, and
iwept every corner of the foule , then he inablcs
the foule to doc more then it could doe by nature,
by putting new habits and qualities in the foule :
as
The Saints Spirituall ftrength.
asfirft, when a man can doe more thenanaturall
man can doe by nature,then the Spirit hath added
new habits ; as for example, any hand can cut
with a Chiflell or the like inftrument,but if he can
by it rnakea pi&ure, rhis is a worke above nature
becaufe no man can doe it unleffe hehathbeene
taught icSo when the Spiritcomes into the heart,
then it makes a man to doe more then naturally he
can doe : water you know the nature of it is cold,
but if you would have it of another quality, then
you muft put a quality of fire into it. So the foule
is dead, and cold by nature, but if a quality of the
fire of the fpirit be added unto it, then it will be a-
ble to do more then it naturally can doe: therefore
examine what new habits and qualities be in you :
whether you have a new habit of patience, love,
hope, and experience, that 5 is as patience begets
experience , and experience hope, fo where the
fpirit is, it doth beget new habits, and qualities in
the foule, by which it is able to doe more then
naturally it can doc: as I faid, it firft builds the
houfe, and fweepes the roomes and then it fits, and
furniflies the roomes with new habits and quali-
ties of grace.
The third way how the Spirit ftrengthens
grace, is this, wheri it hath given us new habits,
then it inables and helpes us to ufe thefe habits to
mod.
I And herein appeares the power and excel-
lency of the Spirit , not onely to give fpirituall
life, and ftrength, but alfo to inable us to ufe that
S ftrength
up
mrke.
t 3 o
Ads 4.5*.
The Saints Spirituall flrengtb.
ftrength for the ftrengthning of the inward man :
there may bee qualities, and habits inthefoulc,
and yet want power to ufe them : as for example,
a man that is afleepe , hee hath habits and quali-
ties, but hee wants power to ufe them, or as a
man that hath an inftrument that will found well,
but hee wants skill to ufe it, fo many men they
have habits and qualities, but becaufe they want
power to ufe them, therfore they are not ftrength-
ned in the inward man : but he that hath the Spirit
hath withall power to ufe thofe habits to good :
therefore it is faid , that they fpake as the Spirit
gave them vtterance, that is, they had power from
the Spirit, to fpeake, to doe, to ufe thofe habits
which were in them : thus Sampfon by the power
of the Spirit, had power to ufe his ftrength, Atts
4. 32. It is faid that the Apoftlesj^^ boldly 9 that
is, they had power, for you muft know that there
may be common graces in the heart, and yet want
power, but when the Spirit comes, then it purs
ftrength in the inward man to worke accordingly.
Thus it is faid, that the Spirit came upon Saul,
and hee prophefied, that is, hee was able to doe
more, then before he could doe : and yet know
that you may have true grace, and yet now and
then for the prefent want a&ion, you may want a
power to doe ought with it, and it is tten when
the Spirit fcemes to abfent himftlfe from the
foule,and this was that which the Apoftle fpake
of in Heb.ix. Brethren you have forgotten the con-
folatiofty that is, your fpirituall ftrength and power
be
The Saints Spiritualljhrengtk.
be hid as dead and forgotten, but the Spirit will
returne, and you (hall finde your power to good
agame
The fourth way whereby the Spirit ftrengthens
grace in the foule, is,by giving efficacy and power
unto the meanes of growth, which isafpeciall
meanes for the ftrengthning of the inward man,
for as hee fets up the building, and furnifheth the
roomes , and gives power unto the foule to ufe
them, fo that which 1 makes all thefe effe&uall, is
this, when hee gives power and efficacy unto the
meanes that are for the ftrengthning of the inward
man : now you know that the Word is the onely
meanes to worke new habits, and qualities in us,
to call us and beget us unto Chrift. And if the
Spirit fhould not adde this unto it : namely, effica-
cy, it would never beget us unto Chrift: therefore
this is the meanes to make all effe&uall, it gives a
blefling unto the meanes of grace 5 the Word a-
lone without the Spirit, is as I told you, but as a
fcabberd without a fword, or a fword without a
hand, that will doe no good though you ffiould
ftand in never Co much need , therefore the Apo-
ftlejoynesthern together, o^VZ. 20.32. he calles
it the Word of bis grace, that is, the (pint muft
worke grace by h^ oreife the Word will nothing
availe you. Againe, prayer is a meanes to ftreng-
then the inward man , but if the Spirit bee not
joyned with it, it is nothing worth, and therefore
the holy Ghoft faith, pray in the holy Ghoft, that
is, if you pjay not by the power of the holy
S 2 Ghoft,
4<
W
Worke,
A&S20.32*
1 2 % \ The Saints Spirituall ftrength.
rfi
Ghoft, you will never obtainc grace or fan&ifica-
cion. The Spirit is unto the meanes of grace, as
raine is unto the plants ; raine makes plants to
thrive and grow , fo the fpirit makes the inward
man to grow in holineffe: therefore it is the pro-
mise that God makes unto his Church in the
Scripture, that hee will forpre water upon the dry
ground. The heart that before was barren in i
grace and holineffe, fhall now fpring up in holi-
nefTe, and grow ftrong in the inward man, and this
fhall be when I fliall powre my Spirit upon them,
therefore you fee how the Spirit doth ftrengthen
grace in the foule, by. building and fetting up the
building of grace in the foule, and then by furni-
fhing the roomes with new habits, and qualities
of grace, and then by giving power unto the foule
to ufe thofe habits to good, and then by giving a
bleffing unto all the meanes of grace.
The ufe of this ftands thus; IF the Spirit be the
onely meanes to ftrengthen the inward man, then
it will follow that whofoevcr hath not the holy
Ghoft hath not this ftrength , and whatfoever
ftrength a man may feemetohave unto himfelfe,
if it proceed not from the Spirit , it is no true
ftrength, but a falfe and counterfeit ftrength : for a
man may thus argue, from the caufe unto the
effed : the true caufe of ftrength muft needs bring
forth ftrong eflfofts , and on the contrary that
which is not the caufe of ftrength, cannot bring
forth theeffe&s of ftrength: fo I may reafon,
that no naturall ftrength can bring forth the
ftrength I
The Saints Spirituallftrength.
m
ftrengthof the inward man, becaufe it wants the j
ground of all ftrengch which is the Spirit : and I
therefore you may have a AaCh or a feeming power i
of ftrength, fuch as the Virgins had, OUatth. 2 y . - Matth.:* .
that feenied to be ftrong in the inward man, but it j
was but a fained ftrength.becaufe they had not; the j
Spirit : it is the Spirit that muft give you aflurance
of falvation and happineffe. And I have chofen ;
this point efpecially in iegardof theprefent oc-
casion, the receiving of the Sacrament , before
-which you are efpecially to examine your felves
whether you have this or no, which if you have
not, then you have neither ftrength in the inward
man, nor any right or intereft unto Chrift : For I
may well follow the Apoftles rule, that they that
are Chrifts have the Spirit, 1 Cor. 216. The Spirit
fearcheth the dupe things of God, which hee hath re-.
veakdwto us by his Spirit : Ephef. 1 . 1 $. You were
fealed with the Spirit of promife, Rom. 8. 11. That
they jhould bee raifed by the Spirit that divelletb in j
them : and againe, as many as are led by the Spirit of\
God, they are the fonnes of Gad ; thus you iee that j
it ftands you upon to examine your felves whe-
ther you have the Spirit: but above all places,
there are two pi ices , which prove thenecefiity
of having the Spirit, the one is this place which
is my text, Thatyoumay be jlrengthned by the Spirit
in the inwardman^ and the other is the place which |
Saint John hath in ilohn^.i^. By this wee know
that we are translated from death unto life^ becaufe we
love the brethren : it is a figne to judge of your
S 3 fpirituall
1 C©r.i,io.
Eph.i.ij.
Kom.8*u«i4«
1 Iob.j .14.
34
i. Signe.
Maccb.3.11.
i AS32.3,
The Saints SprituaUftrengtb.
fpirituall ftrcngth by your love^ if we be united in
the bond of love, it is a figne that wee have the
Spirit, and having the Spirit, itisthecaufethat
we are tranflated, that is,changedjfo that you muft
be changelings {romfinneto grace, before you
can be faved. Examine therefore, what cfFe&uall
fpirituall ftrength you have, what fpirituall love
there is amongft you , and fo accordingly you
may judge of your eftates, whether you have any
right or intereft unto Chrift: and that I may helpe
you in this thing, I will lay dowpe (bmefignes
by which you (hall know whether you have the
Spirit.
The firft figne whereby you fliall know, whe-
ther you have the fan&ifying Spirit or no, is this,
if you have the fan&ifying Spirit you will be full
of fire, that is, it will fill you with fpirituall heat,
and zeale, now if you finde this in you, then it is
the fandifying Spirit, and therefore Iohn faith of
Chrift, CMatth. 3. 1 j . that hee will baptize them
with the Spirit and with fire, that is, he will bap^
tizeyou with that Spirit whofe nature is as fire,
that will fill you full of fpirituall heateand zeale,
and therefore it is (aid, Aci.2.3. that they had
tongues as of fire, and againe, it is faid that the A-
poftles were ftirred up with boldncfie to fpeake,
that is, when they faw God di(honoured,this Spi-
rit kindled a holy zeale in them , it fet their hearts
on fire , ic Ccz their tongues on fire j fo when the
fpirit enters into the heart of a Chriftian , it will
fill it full of heate, and zeale,the heart,the tongue,
the
The Saints Spirituallfirength.
the hands , the fcttc^ and all the reft of the parts
will be full of the heate of the fpirit. And it is un-"
poflible that any man (hould have true zeale, ex-
cept hee have the fpirit : therefore it is laid that
they fpake with new tongues, as the fpirit gave
them utterance, they fpake with a great deale of
zeale, of another nature and qualitie then they did
before: Well then, examine what heat and zeale
you have in your aftions; fo much heate, fo much
fpirit : Heefba/l baptize you with the Spirit and with
fire. If you have the fap&ifying Spirit you (hall
know it by the zeale that is in you , in the perfor-
mance of holy duties , therefore, I fay, this is an
excellent figne, whereby a man may know , whe-
ther he have the fpirit or no.Now,that a man may
know this the better , I will make it cleere by this
example $ Take a bottle that is full of water, and
another that is full of AquA-vit*,\oo\iC\Mpox\ them
outwardly and they are all one in colour, but if
you tafte, the one is hote and lively , but the other
is cold and rawe, fo if you looke unto the outward
formall a&ions of wicked men , they have the
fame colour that the aftions of the holy men
have, but it you tafte them , examine their lives,
and fearch into their hearts, you (hall finde a great
difference ; the one of tfaem it may be, may feeme
to have life and heate in them , but they want the
Spirit: for they have neither a loathing of finne,
nor power to refift finne ; they may put a falfe co-
lour upon their adions but it will not hold, they
may reftraine fome luftsfor fome ends, but fuch
cannot
35
136
The Saints Spiritual! firength.
I ۩.-.7.30,51;
cannot matter and fubdue them , and it may heat a
! part of his heart, but it cannot heat all his heart j
| but where the fan&ify ing Spirit comes, it heats ull
j the foule, kindles a holy fire in all the faculties, to
burne up finnc which is there • And this was the
difference betweene lohn Baptijls Baptifme,and the
Baptifme of Chrift. lohn would baptize them
with watery but Chrift in the fpirit and with fire;
therefore examine what heat there is in youa-
gainft evilljand what zeale there is in you to good,
are you cold in prayer, in conference,in the Com-
munion of Saints, it is a fignc that you have not
the fpirit : it may be you heare , and reade , and
pray, and conferre, but fee with what heat you
doe them. Is it with you in thefe things, as the A-
poftle would have you to be in earthly, 1 Cor. 7.
30.31. Toforrow,asifyeeforroivednot; toufethe
world as if you ufed it not : doe you performe holy
duties with that coldneffeas if you cared not whe-
ther you did them, or did them nor,doe you heare
as if you heard not , and doe you receive the Sa-
crament as if you received it not,and doeyou pray
as if you prayed not , and doe you love as if you
loved it not : thenfurely, you have not the Spirit:
And on the contrary, if you finde fpirituall hear
and zeale in you, a nimbleneffe and quickneffe to
good, itisafigne that you have the Spirit, for it
is the propertie of the Spirit to heate theibulej
therefore the Prophet faith , That the zeale of thine
Houfe hath even eaten mee up : Intimating, I have
fuch a meafurc of zeale wrought in mce by thy
The Saints Spirituall ftrengtb.
Spirit, that I cannot fee thee in the leaft meafure
diflionourcdjbut I mult burne with zeale. There-
fore examine , what £eale you have for God and
godlincflqare you hot for the things of the world,
and cold for grace and holinefle ; whatfoever you
thinke of your felves, yet you have not the fan&i-
fying Spirit. There is not a holy manor woman,
that belongs unto Chrift, but they have this holy
fire in them, and yet I would not have you to
rgiftake mee, as if every Chriftian did attaineunto
the like heate and zeale as others doe: For you
muft know that fome have more, fome have lefle,
according unto the meafure of the fan&ifying
Spirit that they have,but this you muft know,that
you muft be full of heate, full ki fome meafure an-
fwerable unto the meafure of the fan&ifying Spi-
rit; but if you finde no heate at all in you,then you
have notagraineof the Spirit: not to be hot is
to bee luke-warme, and luke-warmenefle, is that
which God hates 5 it is a temper mixt , which is
both loathfome to nature and odious to God.
Revel. 3. 15. the Laodiceans wexe mithev fotte nor
cold but luke-warme, that is, they had neither heate
to good, nor fo cold as to for fake the truth. Sinne
and holinefle flood in ^/'/^ratogcther^andthey
had as good a minde unto the one, as unto the 0-
ther j now becaufe it was thus with them , there-
fore faith God; / will Jpue them out> and then in
the next verfe, hee exhorts them to be zealous and
amend • except you labour to bee hot in the Spirit
you cannot be faved.Ttfa* 2.i4*the Apoftiefaith,
T * that
137
Revei^jj.
1 2 8 I Th* Saints Spiritual I ftrength .
■• ■ ■■ — ■• ■"" — ■ ' ■*
That Chrift dyed, that hee might fur chafe unto him-
felfe a people z>ealom of good rvorkes : this zeale
muft not bee a conftrained zeale , but a willing
zeale, and if there were no other motive to move
men to bee zealous but this, becaufe Chrift came
to redeeme them ,. for this end that they might be
zealoiis for his glory, if there bee any fparkeof
the fire of the Spirit in him , it will burne at
Chrifts difhonour : and if Chrift came unto this
end to make men zealous, then furely Chrift will
not loofe his end, but they that Chrift will fave,
(hall be zealous : therefore I befeech you labour
to be ftrong in the inward man, and labour to get
the Spirit that you may be zealous : but alas, men
have drunke too much of this Cup of giddinefte,
they thinke they need not be fo zealous as they
are : but I fay, if you be not, it is a figne that you
have not the Spirit : efpecially it ftands men now
upon, if they have any holy zeale in them to (how
it: I fay, it is time you fliould (how it when you
fee fuch halting betweene two opinions , fhow
your zeale by hating, and abhorring popery, and
by labouring to draw men from it : efpecially,now
when we fee men fo defirous to goe into Egypt a-
gaine,. which is to be lamented in thefe dayes, for
which the Lord hath ftretcht out his hand againft
us : but where is our zeale i what fpirituall heate
is there in us, where are thefe men that at fuch a
time would have beene hot and zealous i nay,
where are the generation of thefe men? furely,
they are all gone, for there is no heate and zeale
left:
-
The Saints Spirituall firengtb.
left : it is true we abound in knowledge ; we have
the fame knowledge that they had , but we want
their zeale and fpirit, and we have the fame gifts
but we want their Spirit : but let us now at length
fliew our felves to be in the fpirit, to have the Spi-
rit in vs, by our zeale againft evill.
But you will fay that many holy men that have
the Spirit, yet are not fo hot and zealous againft
evill but are marvellous milde and patient : there-
fore a man may have the Spirit ^ and yet not bee
zealous.
Firft, to this I anfwcr, that holy men may have
pits, wherein they may be falne. They may have
drofleafwell as Gold, and hence they may bee
drawne by a ftrong paffionandluft, notjuftly to
weigh finnes aright, whence arifeth remifiTenefle,
and negle&,both in doing good,and refifting evill :
but this in a regenerate man , I call but a paffion
becaufeit continues not : for prayer, and the prea-
ching of the pure Word, will recover this againe,
that is, will recover hisftrength and make him
j zealous againft finnes, but if you fee a man (what-
' fqever profeffion hee makes of Chrift) that can
winkeatfinne, and not bee moved at it 9 and the
Word nor prayer doth not kindle this holy Fire
in him, then certainely that man is a dead man 5
there is no fparke of holinefle in him : therefore I
may fay unto every holy man, as they were ufed
to fay to Haniball, that hee had fire in him, but
hee wanted blowing : fo I fay unto you if you
have the Spirit, you have heate ia you, but if this
T 2 heate
l 19
Qijeft.
^sinfw.
140
The Saints Spirituall ftrengtk,
AnftVy
heate doth not appeareat all times, oratfome-
times, it is becaufeit wants blowing; for when
they have a juft occafion to exercife the ftrength
of the inward man for Gods glory , they will
fhow that they have zeale in them, and be hot and
lively to good, and not dead in finne: for this is
the difference betweene a man that is dead, and a
man that is in a fvvone, take a man that is in a
fwone,if Lsfqua-viu and rubbing of his joynts
will not recover him'it is a figne that he is dead, fo
if the Word will not worke heate in you, it is a
figne that you are morethen in a fwone,you are al-
ready dead in the inward man : it is faid of the A-
damant it will not be heated with fire, fo I may fay
if the Word will not heate you when you are rub-
bed with it, is a figne you are like the Adamant
dead unto grace.
Secondly tothislanfwer, that howfoever fome
men that are fan&ified arc not fo zealous as arc
fome hypocrites, which is true; yet I fay it is no
good argument to fay, that becaufe counterfeit
druggs, and wares have the fame fentand fmell,
that the good wares have, that thereref ore they
are as good, or that the* good wares have not the
like ; but it were better to fay that they have not
the fame, and that the difference is in this, that the
affedions have a falfe dye and glofle put upon
them : and fo there is a falfe and counterfeit zeale,
and there is a true zeale. As there may be yellow
peeces counterfeit, afwell as yellow peeces true
mettall, fo there may be counterfeit fire, as well
as
'■ 1 mjf iMvt*
The Saints Spirituallfirength.
141
as true fire 5 this then I fay, men may bee fancti-
fied, and yet be milde, and not of fo hot and fiery
a difpofirion. They may not fo burne in the Spi-
rit as others doe, but yet it is not good to con-
clude that it matters not therefore whether you
be zealous orno: for howfoever it is true in him,
yet it may be falfe in thee, and know alfo that this
meekenefie is joyned with much holy Zeale,
thoughitbenot outwardly exprefTed, forascer-
tainely, as where true fire 'is, there is heate, fo
where there is the Spirit, there is zeale, therefore
examine whether you have heate in you, if you
have not, you have not the Spirit.
The fecond figne whereby you (hall know,whe-
ther you have the fandrifying Spirit or no, is this :
If you fade that you are not onely able to doe more \t hen
you could naturally \ but you have alfo holinejfe joyned
with it.
This figne I 'make of two parts , becaufe a man
may do many things that may carry a fliow above
nature and yet want holinefle; but if they bee a-
bove nature, and then have holinefle joyned with
them, then it is a figne that you have the fan&ify-
ing Spirit.
Firft, I fay, it will make you to doe more then
you could doe by nature , it puts another manner
of ftrengthinyou, by which you are able to doc
thefe things , which before you were not able to
doe; as for example, it willworkein you a pati-
ence above a naturall patience 5 this wee fee in
Chrifthimfelfe when he was crucified he opened
T 3 ^^^^ not
Signe.
Holinejfe*
I.
142
Matth.if.3*'
Afts 5.41.
Ads 4.14.
I &K.18.12,
Icrcna.3i.34.;
The Saints Spirhuall ftrength.
1 * i 'iii
not his mouth, he was like a lambe $ he had more
then natural! patience: this is true in Paul,Peter,ind
the reft of the Saints. Agaitie, it works in us love
above a naturall love, therefore it is (aid, that
Chrift was full of love, hee had companion on the
multitude. Againe, it works in a man a joy more
then naturall joy 5 this wee fee in Paul and Silas,
when they were in prifon they fang for Ioy, and the
Difciples in the Ac7s,rejoyced that they were thought
worthy to fuffer for Chrift. Againe, it workes in a
man boldnefle, above naturall boldnefle; and
therefore it is faid, ^Afis 4. 14. that they preached
the Word with great holdnejfe, that is, with abold-
neffe above a naturallboldneffe : and fo Luther, he
was indued with this Spirit of boldneffe, becaufe
elfe he would never be fobold in the defence of!
the truth, if he had not had another Spirit in him.
Againe, it workes in a man wifedome, above a na-
turall wifedome, iJam.iS.i2. it is laid of David,
that the Spirit of the Lord was with him : and there-
fore Saul was afraid of him 5 and fo Abimelech fea-
red Abraham , becaufe he faw in him a great mea-
fure of wifdome anddifcretion. Againe, it works
in a man ftrength above naturall ftrength 5 becaufe
with the ftrength of nature, they have another
added to it. Againe, it will make you fee above
a naturall fight 5 therefore it is faid, they (hall not
need to teach one another, but they fhall bee all
taught of God : they fhall fee into the excellencies
that are in God. Now examine your felves, whe-
ther you have the Spirit or no,I fay,by this if you
have
■•—J""
The Saints Spiritual I flrengtb,
>m • ' •**- - ■ ■ * ... » ■ ■ ' ■ ■ ■ ■ -»
have this power to worke above nature.For if you
haue the Spirit, you fhall finde your felves able to
keepe downe your lufts , have power and abilitie
to fan&ifie the Sabbath, power to pray, power to
heare, power to conferre, power "to meditate,
power to love, power to obey , all above nature;
a power toforfake life, and libertie,riches,and ho-
nour, pleafure,and all things if they come in com-
petition with Chrift, which no man will doe ex-
cept hee have the Spirit.
Secondly, as it giues ftrcngth and other excel-
lent qualities above nature, .fo it addes unto it ho-
lineffe ; it puts a tinfture, and a good dye upon all
your anions, it warmeth the gift of the minde,and
puts the heart in a frame of grace: many men have
a kinds of ftrength , but they want holinefTe and
fancftification with it 5 now a man is faid to bee
a holy man , when the foule is feparated and di-
vorc'ft from things that are contrary to its falva-
tion and happineile , and joyned and united unto
Chrift wholly and totally 5 then and not till then,
is a man a true holy man : it is with a holy man in
this cafe , as it is with a fpoufe , (hee is feparated
from others, and united unto her husband : there-
fore they that have the Spirit, have holinefTe with
it: theveflelsinthe time of the Law they were
holy veflels $ becaufe they were appointed for
Gods worfhip: in like manner, when the Spirit
comes into the heart,it fan&ifiesit, and makes him
a holy man , by making him in all his aymes and
ends, to pitch upon Gods glory , and this can no
man
43
2.
144
lohn 17 17.
3. Signc.
When by whac
meanes the
Spirit comes
into the heart.
Gal. 3i *.
The Saints Spirititallflrengtb.
1 >- ■ — ■ — —————— — „ ,
mandoctillChriftbcc his. As in the Canticles,
the Church faith, I am my beloveds, and my belo-
ved Is mine : that is, becaufe lice is my husband,
and I am his fpoufe; .therefore I will labour to
be like him in holineflc, and our Saviour prayeth
for this holineflc for his Difciples, lohn 17. 17.
SancJifie them through thy truth, thy Word is truth :
the Word is the meancs to workc holinefle in
them : when the Word comes, then comes holi-
nefle, but when profit or pleafure comes to take
place , then the Spirit of holineflc is as it were
pluckt from them, but when they have the Spirit
then they fee the vanity of thefe earthly things,
and therefore it is that men are deceived with
falfe and counterfeit wares , becaufe they want
the Spirit of difcerning , but when the Spirit of
God comes into the heart of a Chriftian , then it
ihowes him the vanity of thefe things, and this he
doth by enlighrning the mind : and therefore it is
that they are kept from playing the adultercfles
with thefe things, becaufe they have the Spirit
of difcerning : Now examine what ftrength a-
bove nature , what conjunction of holineflc have
you with it, what Spirit of difcerning have you:
are not thefe things in you i then you have not
the Spirit.
The third figne, whereby you fliall know
whether you have the Spirit or no, is this, exa-
mine when, and by whatmeanesit came into the
heart, this is thefignc that the Apoftle makes in
Gal. j. 2. Did you feith hee, receive the Spirit by the
tvorkes
u.
The Saints Sfirituallflrength.
workcs of the Law or elfe by faith Preached, that
is, if you have the Spirit, then tell me how came
you by it, when, and by what meanescamehee
firft into the heart.
But here all the queftion is, how a man may
know whether the Spirit be come into the heart in
the right manner or no.
To this I anfwer, that this you muft know, that
the^oncly meanes to receive the Spirit into the
heart , the right conveyance of the Spirit into
the heart, is by the Word purely preached, when
it comes in the evidence of the Spirit purely ,with-
out the mixture of any thing of mans with it : and
further you (hall know, whether you have recei-
ved the Spirit by the preaching of the Word , by
thefe two things 5 by the antecedent , and by the
confequent.
Firft, you (hall know it by that which went be-
fore : if the Spirit hath beene wrought by the
Word, then there will bee a deepe humiliation
wrought in the foule for finne , and then Chrift
and the Spirit comes into the heart, and begins
tocheere up the deje<5ied foule, and ftrengthens
the inward man, and then thereupon there will be
a thorow change wrought in the whole man, and
it muft needs be fo; becaufe the nature of the Spi-
rit is, firft to pull downe what mans corruption
hath built 5 and then to lay downe the foundation
of the fpirituall building, humilitie^and then after
to reare the building of grace in the foule 5 as for
example, if you would know whether the plants
V - receive
45
Sggft- 1.
Anfw.
z.
t4^
r.
2.
2»
The Saints Spiritual! flrength.
receive vertue from the Olive or no: then you
muft know,thit firft they mud be cut off,and then
they muft be ingrafted in , and then fee, whether
they have the fatneffe of the Olive , and then,
whether they beare the Olive leaves $ fo a man
that hath not received the Spirit by the word, hec
fhall fee it by the ripenefie of finnes, the corrupt
brandies , the bitter fruite that comes and is
brought forth by him 5 but on the contrary, if the
Word by the Spirit hath cut you down and hum-
bled you throughly in the fight of finnc, and then
ingrafted you into Chrift, by working in you a
faving juftifying faiths and if it hath then made
you fat and well liking in grace , that you have
brought forth better fruit then you could before, I
then certainly the Spirit came into the heart the
right way,and workes in the right manner: but as I
faid, it will firft humble you by the Word , as in
Iehni6. 8. the Spirit fhall reproove the world of
finne, of rigkeottfneffe, and of judgement. Firft, he
will rcproove them of finne,to humble them. Se-
condly, of righteoufnefle, becaufe they have not
beleeved the all-fufficiency of Chrift.Thirdly, of
judgement, that they might change their opinions,
that they might doe thefe things , and bring forth
fuch fruit as is agreeable unto Gods Will.
Secondly , confider the confequence , that is.
looke to the thing that followes the Spirit where
it comes : for where the Spirit comes, it workes a
thorow change in the foule; I call it not a bare
change, but a thorow changes for as there may
be
The Saints Spirituall fir ength.
be a glittering fliew of fomething that! is like
gold,and yet no gold : fo there may be aceffation
from finne, and a change from finne, but not truly
or thorowly , and fo not at all ; for what will it
availe Herod, to forfake fome finne, and like Iohn
well in fome things, if he will not forfake all, and
likclotw in the reproofe of all : in like manner,
what if you change your opinions of fome finnes,
what if you efteeme fome finnes to be finnes in-
deed -j if you have not the like opinion of all ,
whatfoever you thinke of your felves, as yet you
never had the Spirit: therefore if you would know
whether you have the fan&ifying Spirit or no in
you, then examine, whether there be a thorow
change wrought in you, that is, whether you doe
not onely efteeme every finne to be finne, but alfo
what fpirituall life you find in you, I fay, you (hall
know whether the holy Spirit be in you by this, if
you find your owne fpirit dead in you, and Chrifts
Spirit quicke and lively in you j and this you (hall
know alfo by your affe&ions; if you have other af-
i fe&ionsboth to God and Chrift, toholinefie& to
the Saints than you had before, it is certaine you
have the Spirit,for this is that which followes the
Spirit, for when the fandtifying Spirit comes into
the heart of a Chriftian, it works another kinde of
love in a man,then a man naturally hath^and again,
it makes a man to live another kinde of life then he
did before, thus it was with Paul, in Galatb. 2.20.
Tbm Ilive> yet not I but Chrift in mee y that is, there
is a proportion and likenefle,betweene the life of a
V 2 Chriftian
H7
Mark.*. 20.
Gal. 2.20,
i 4 8
Rom.S.io.
The Saints Spirituall ftrength.
Chriftian and Chrift, that is, when the Spirit en-
ters into the heart, then it begins to put off the old
man, and to put on the new man; it will put off
irs owne fpirit and ftrength to good, and put on
Chrifts wholly : yet miftake mee not, I fay not,
that the fubftance of the foule is changed, for the
foule in fubftance is the fame as it was before: but |
here is the difference , when the Spirit comes, it •
puts new qualities and habits into it , alters and!
changes the difpofition of it , gives it that fenfe
which before it felt not , and that fight which be-
fore it law not. Hence it is throughly changed, in
regard of the qualitie and difpofition, to what it
was, and yet in fubftance remaines the fame : as
for example, put Iron into the fire, the Iron is the
fame it was in fubftance before it came into the
fire: but now it hath another qualitie,it was cold,
and ftiffe, and hard, and unplyable: but now it is
hotte, and foft, andplyable, and this change is
throughout in every part of it , and yet it is Iron
ftill. So it is with the Spirit when it comes into
the heart of a Chriftian, he mingleth and infufeth
fpirituall life into all the parts of the foule, and
therefore it is faid ; if Ckrift be in you , the body is
dead ds touching ftnne : but the Sprit is dive. The
body isdead,that is, as touching raigning finne: he
is like a tree that wants both fap and roote, or as a
man that is dead that wants a foule $ hee is now
dead,whatfoever he was before: but the ftirttis a.
live to God. Therefore examine , if this thorow
great change be in you, fee then what death there
The Saints Spirituallftrength.
is in you to finnc , and what life unto holineile , I
call it a thorow and great change: becaufe a little
one will never bring you in fuch a frame as to be
fit for heaven. And againc, the Apoftle calles it
a great change in Rom. 12.2.6c you metamorphofed,
that is,throughly changed,new moulded : againe,
in 2 Coring. 18. Ton are, faith the Apottk^hanged
from glory , to glory : and therefore confider, that
every change will not ferve the turne, but it muft
bee a great change, as the changing of Chrifts
Spirit for your ownefpirit, which if you have,
then you thall come out of every affli&ion, and e-
very difficultie like gold out of the furnace , like
cloath out of the die , of Lions you fhall bee
Lambes > of Serpents you fhall be Doves : there-
fore fee whether this change be in you or no , if
this change be in you, then when your old guefts,
that is, your old lufts fhall come and finde that his
old companion is caft out of doores, and that the
foule is fvvept and cleanfed, hee will not ftay, but
feeke abiding elfe- where : but on the contrary , if
your opinions of finne be the fame , if you have
the fame lufts reigning in you, if you ufe the fame
evill company, and have the fame haunts that ever
you had , you have not the Spirit , and fo long as
you remaine thus, doe you thinke that Chrift will
come and fup , and dine with you , and yet you
will not ere<5t a building for Him in your hearts:
therefore if you would have Chrift arid the Spi-
rit, then labour to get holtnc fTe.
The fourth figne,whereby you may know whe-
Vj ther
149
Rorc.i2.ja
2Cor.3.i8,
4. Sigm.
lyo
The Saints Spiritual! ftrengtb.
ther you have the fpirit or no, is this : if it be but
a common fpirit you fliall find that it will doe by
you as the Angels doe by afTumed bodies , they
take them up for a time, and doe many things
with them tolerve their owne turnes, but they
doe not put life in them : fuch is the common fpi-
rit, but the fan&irying fpirit puts life into the
foule. Wherefore examine your felves whether
the fpirit makes you living men, or no, for when
the fandifying Spirit (hall joyne with the foule of
a man, it will make him to doe futeable things,
and bring forth futeable anions: for as the body is
dead without the foule, fo the foule hath of it
felfe no fpirituall life to good without the fpirit :
wherefore as Paul fpeakes of unchaft widdowes,
that they aredeadwhile they live : i Tim. 5 .verf.6.
fo I may fay of every man that hath not the fpi-
rit, they are dead men, dead to God, to good,
to grace,- to holinefle: I fay, there is no life with-
out the Spirit , men are not living men ; becaufe
theywalke, and talke, and the like: but they
are living men that live in the fpirit , and by the
7
fpirit : and on the contrary,there is no true life,nei
ther are men to bee eftcemed living men that want
the fpirit.
Now for the examination of our felvcs by this
rule, confider: Firft, wee have but an a/Turned
body of grace and holinefle, when in the pradice
of life we affume unto our (elves, onely the out-
ward forme of godlineffe , but regard not the
power:, cleaving in our aflfedions to chat which is
cuill:
The Saints Spiritual I fir ength.
cvill: and leaving the things that are truely good.
I doe not fay, when you hate good, but when you
preferrc evill before it in your choife, and fet it at
the higher end of the Tabic, and ferve it firft,
and attend upon it mod , when that crofleth ho-
linefie , but you will not againe croffe it for the
Loveof Chrift ; when it is thus with you, what-
foeveryou thinke of your felves, you have not
the fan&ifyiog Spirit, but a common fpirit with-
out life.
Secondly, you have but an affumed body of
grace, if you have it not in a feeling manner : the
fandtifying fpirit workes a fpirituall fence, and
tafte in the foule, that is, if you have the fandtify-
ing fpirit, then holy things will have a good tafte,
they will bee fweet unto you , it will purge out
that which is contrary to the growth of the in-
ward man: on the contrary, the common fpirit
will never make you to tafte grace, as it is grace,
or becaufe it is grace, that is, grace will not bee a
dainty thing, it will bee without a good favour.
Therefore examine what tafte of good you have,
whether you can relliili grace, or no $ if not, you
have not the fan&ifying fpirit, but an alfumed ha-
bit of grace, that is, a common fpirit without the
life of grace.
Thirdly, as affumed bodies are unconftant, that
is, walke onely for a time, but they walke not al-
wayes; even fo if you have but a common fpirit,
you will not be conftantin good, but off and on
the rule. A man that is living in Chrift, you (hall
ftill
'5*
i 5 x
Rom.^.8.
The Saints SpirituaUflrength.
ftill find him living and moving, and doing the
a&ions of the new man, a man that hath but a
common fpirit, may do fomethings that are good,
hee may keepc and prefTe downe fome finne a-
while, but not al vvayes 5 neither then, becaufe it is
finne, but becaufe it crofleth his profit or pleafure
or fome other thing. Againe, he may have fome
tafte and rellifh of fpirituall things, but hee is not
purged and cleanfed by them 5 Firft,he may walke
as a living man vvalkes, that is, performe holy
duties, but they are not conftant in holy duties,
neither doe they performe them in obedience, but
our of felfe love, that is, they are ftill ebbing, and
feldome flowing, they omit ofter then they per-
forme. Therefore let me exhort you that area-
live, and have beene dead, be you carefull to prize
your life, and you that have beene alive, but now
are dead, that is, you that have falne from your
holineffe, and zeale, and have loft your firft love,
and ftrength, labour now to recover it againe.
And you that are alive, and yet are falling, let me
exhort you to ftrengthen the things that are ready
to dye: if there bee any here fuch, let them now
humble themfelves, andfeekethe fpirit withear-
neftneffe, that ye may be renewed, that ye may be
ftrengthned, andquickned to good, and received
to favour againe, but if you will not, but continue
in this condition ftill, you have but a name that
you are alive, but indeed you are dead. Rom. 6. 8.
it is faid, that they that dye in Chrifi (hall live in him,
if you once live the life of grace, and have recei-
ved
The Saints Sprituall flrengtb.
ved the fan&ifying fpirit, yon (hall never dye but
live for ever in Chrift : this was the promife that
Chrift made unto his Difciples, and in thennanto
every Chriftian that he would fend the fpirit, and
hee/hould abide with them forever. Therefore
examine, if the fpirit doe not remaine in you, and
makcyouconftantingood, it is notthe fanftify-
ing fpirit.
The fiftfigne, whereby you fhall know whe-
ther you have the fan&ifying fpirit, or no, is this,
examine whether it be the fpirit of adoption : if it
makeyoutocallGod, Father, then itisthefan-
difying fpirit, GaL^.6. We have received the fpirit
of \^Ado$tion, whereby we cry Abba Father ? this is
the property of the holy man 5 no wicked man can
call God Father , becaufe they have not amity
with God, they neither love God, neither doth
God love them. The Apoftle faith, I doe this to
prove or know the naturalneffe of your love, they
that have the fpirit, they have as it were anaturall
inclination wrought in them, to love God againe,
and delight in God , and in the Communion of
Saints; and therefore our Saviour faith', John 4.34.
// is my meate and drinke, to doe the will of my Fa.
ther : he that hath God for his father , will ferve
him willingly without conftraint, as willingly as
a man will cate meate. A man will eatc and
drinke without wages , he needs not have wages
to doe that, Co he that hath the fpirit, he will de-
light in doing Gods will ; hee would ferve God,
though he fhould give him nothing, and this that
X God
53
5. Stgne.
Gil*.y6.
i Cor ,8.8,
lohn4.34.
l 54
6. Signc*
Ga!.M7<
The Saints Spirituall flrength
God is our Father, it will raifc fame like affediions
in us to love God : Againe, fo likewife in prayer,
to have God to be our father, it raifeth fomc like
afife&ions in us, whrreby wee doe not oncly be-
leeve that the things we pray for, wee (hall have :
but we have boldnefle, alfo to come unto him, as
unto a Father, which no man can doe till he have
this Spirit of adoption ; Therefore examine, with
what confidence and boldnefle you pray, with
what reverence you hearc with what affediions
you love 5 examine whether you have the Spirit,
that doth make you to call God Father.
The fixth figne, whereby you fhall know whe-
ther you have the Spirit, or no, is this 5 you (hall
know it by the manner of working ; if it change
you, and lye combating in you, asGaLf.ij. The
fief}) lujleth againft thejpirit, mdthetyirit agunftthe
fiejh : if you have the fpirit you will have a conti-
nuall fighting, and driving in the foule, and this
will not onely be againft one, or fome more parti-
cular Ms, but it will be agaiaft all that it knowes
to bee finne : I fay not, that there is onely a (ta-
ring or a fupprefling, but a lufting, or a ftriving
and fupprefling by way of lufting ; becaufe a na-
turall man that hath not the fandiifying Spirit,
maykeepedownealuft for fome by-refpe<5is, but
it is not by lufting, it is not becaufe his heart hates
it, or fupprefles it by another power then a nam-
rail power ; for they retaine the love of finne ftill:
but the oppofition arid refifting of finne in the
godly, is by way of lufting ; becaufe they hate the
finne
The Saints Spirituall jirength.
% ^— »» » < »■ i ' ■ ■ »» ■■ ■»
finneand they fight againft it with courage.There-
fore examine, what luftingthereisinyou, what
hating of finne, and then fee with what courage
and power you goe about the fubduing of it. It is
faid, thziIohnBaptift came in the Spirit of Eliah,
that is , he came with that Spirit , that is full of
power: you will fight but faintly againft finne,
except you have the Spirit. Affs 4. theyjpake with
great boldmjfe, that is, they had greater power to
fpeake then before, therefore the Lord exhorts all
men, in J£/i. 31.3. truft not in them, they are men
and not Gods : as if the very name of men were
weakenefle, they are men they have no power, it
is God that hath power, and therefore truft not in
them, but in every thing labour to fee the power
of God in it , and feeke for all fpirituall power to
good from God, and examine your felves, what
power you have when you pray, what power have
you to goe through it to the end,when you heare,
what power have you to edification^whenyou fee
evill, what power have you to avoid it, when you
are offered the profits and pleafuresof the world,
what power have-you to forfake them if they may
proove hurtfull unto the inward man; if you have
ftrong lufts in you, what power have you to fup-
preffe and luft again ft them; therefore you (hall
know by this, whether you have the fan&ifying
Spirit or no , by the manner of working of it.
Thefeventh figne, whereby you (hall know,
whether you have the fan&ifying Spirit or no, h
this , you (hall know it by your carriage in your
X 2 words
l 55
A&s 4. 14.
Ifa.^3.
7. Signi.
&
RGm.^.8.
Rora.P.14.
Gal.f2i.
The Saints Spiritual! flrengtb
words and actions , and by your Chriftian-likc
walking and holy converfa:ion,andthisistheiiime
that the Apoftle fpeakes of, when he would afiure
them of their rcfurredion unto life, in Rom. 6. 8.
If you dye with Chrtfi , you fhall alfo rife with Chrijl
agatne, if your a&ions be theadhons of the Spirit,
proceeding from the inward n»an , and have fome
refemblance with Chrift , (hewing that you arc
dead with him, then you fhall rife againe to life
with him,and then in Rom. 8. 14. hee comes unto
the workes of the Spirit, fo many, faith he, as are
lead by the Sprit of God, they are the formes of God,
that is , they are lead unto all holy actions ; and
then he comes, in Gal. 5. 22. unto the firft fruits
of the Spirit: the fruit of the Spirit, is love, joy, peace,
&c. well then , examine, whether you have the
Spirit by the actions of the Spirit,and by the wor-
king of the Spirit, and by the teaching of the Spi-
rit: forit is the Spirit, that is the Docftor of the
foule, that teacheth it all fpirituall and faving
knowledge, and therefore the Lord faith, you
fhall not need to be taught of one another, for you
(hall be all taught of God. that is, mens teaching
will never be effeduall to worke grace and holi-
nefle in you except God teach you by his Spirit.
Now you muft know that there is a tw T ofold
teaching : Firft, there is a teaching of beads by
man , that they may bee ferviceable unto men^,
which may ferve to put men in mind of this fpiri-
tuall teaching ; for as God hath put fuch a nature
into fomc beafts, that they cannot choofe but o-
bcy,
The Saints Spiritual ftrength*
* • -■ ■ i ■>» ■ ■ i " . •< i ■ I. I. » ■ ■ — ■
bey being taught ; there is a kind of ncceflity laid
upon them by God in the very inftinft of nature :
fo when the Spirit comes into the heart of a
Chriftian, it openeth another light in the mind,
which makes them to doe Gods will as hee tea-
cheth them. And therefore the Apoftle faith.
That I need not to teach you to love, for yon are taught
of God to love one another : that is, there is a kinde
of rreceflity laide upon you : therefore you muft
needs love : I grant that fometimes a theefe may
be in the high way, but it is for a booty s and a ho-
ly man may be out of the way, he may have flipt
afide the way ; but here is the difference, the one
fets himfelf of purpofe to do evill, but theother is
forced unto evill unwillingly, and you fliall know
the difference betweene thefe two in thefe things,
if a holy man have gone befides the way, affoone
asthepaflion or temptation is once paft, hee will
returneagaine unto the right way, hee will not
goe forward nor ftand ftill, but hee will returne:
but the other though in fome fence he knowes it,
and is told that he is off the rule, yet he cares not
he will goe on forward : therefore examine, what
fruits of the fpirit doe you bring forth, and what
way doe you delight in, are you in the way of ho-
linefle i Doe you delight to pray, to heare, to re-
ceive, doe you love God and Chrift , and the
Communion of Saints i then it is a figne that you
have the fpirit, but on the contrary if you follow
drunkennefle, and uncleanenefle 5 and prophaning
of the Sabbath and idlcneffe, and goe on here-
,__ X 3 in,
l 57
I Thcf^.?*
A mainc diffe-
rence be-
tweene a holy
man, and a
wicked man;
i;8
20,1:.
The Saints^pirituall ftrengtb.
■»■ « » i. . . , .,,
in, as in your way you had never the fpkit. A-
gaine, confidcr what are your walkes, that is, doe
you follow your old evill haunts, now as faft as c-
ver you did, it is a figne that you have not the fpi-
rit. Againe,thinkenotitwill excufeyou to (ay,
whatfoever your a&ions bee, yet you have good
hearts, you muft know that your hearts are much
worfe then your aftion, as I faid before ; for if
you had the fpirit, it would not be idle in you, but
as it makes the heart holy,fo like wife it fends forth
holy fpeeches, and actions unto the life. The
working power of the Spirit is excellently fet
forth betwixt Eliah and Elizem. In that ftory
it is faid jhat Eliah cafi his mantle about Eltzeu*, then
prefently Elizeus cry es out, letniegoefirft,and
take leave of my father, and then I will goe with
thee. Eliah might have well reafoned thus with
him, what have I done unto thee or what have I
fpoken unto thee, that you fhould thus reply unto
me, as if I tyed thee to the contrary ; faid I any
fuch a word unto thee,that thou muft not goe: but
there was a kinde of neceffitie laid upon Elizeus
by the Spirit to goe with him , and therefore hee
brake out into thefe words, that is, the Spirit
nowentred into his heart, that he was not now his
owne man , hee muft goe whither the Spirit will
have him, and doe what the Spirit bids him, and
fo we fee in k^4£Is 4.20. when the Iewes came to
Peter^ and commanded that he fhould not Preach
Chrift unto them, he anfwereth, that hee cannot
chufe but he muft preach Chrift: and in the begin-
. 5«ig
The Saints Spirituallftrength.
t ■ — - i
ning of the Chapter you (hall fee the rcafon of it,
They had received the holy Ghoji and they (pake ho Id-
ly : therefore you fee that the Spirit is not idle, but
he is marvelous working and operative, therefore
examine what power you have, what anions you
have, and what fruit you bring forth.
But you may fay , that fometimes the fpirit
feemes to bee dead in the heart : therefore it is not
alwayes workings.
To this I anfwer that the property of the fpirit
is alwayes to worke, and it doth alwayes worke,
but he may fometimes with draw his aftions of
growing, as when a temptation comes ; and you
are taken in it: there the fpirit feemes to abfent
himfelfe by with drawing his power but notwith-
ftanding he workes ftill, for at the inftant, there
islufting, and labouring in you againft it, and af-
terwards hee gives you power to returne againe.
Againe , it is not alwayes thus with you, but
fometimes : thus much for this ufe.
The next ufe ftands thus , if the holy Ghoft
ftrengthens us in the inward man, then lee me ex-
hort you above all things tofeeke the Sprit, becaufe
it will doe fo : what would a man defire either
for the outward or inward man^ if he have the
fpirit, he (hall obtaine it, wbuld a man be inabled
to pray, would a man bee inabled to beare lofTes
and erodes: would a man matter particular lufts,
is a man in bondage, and would bee fet at' liberty
from finne, is a man fpiritually dead, and numbe,is
a man fpiritually affrighted with finne > would a
man
l 59
ofyeff,
Anfw*
Vfei,
i6o
i. Benefit.
The Saints Spirituallftrengtb.
man be raifcd to comforr. Would a man belecve,
would amanvvalke as a Chriftian man ought to
walke, would a man be inabled unto every good
workCj would a raanlovej in a word,would a ma:,
doe any thing that is holy and good * let him ger
the fpirir, and he (hall doc thefe and much more.
Thus much for the generall, what the fpirit can
doe for a Chriftian. Now I come unto the parti-
culars, what the fpirit will doe unto them where
he comes : and this I will reduce unto thefe foure
particular things.
The firft benefit is this that a Chriftian gets by
injoying the fpirit, that it puts the heart in a good
frame of grace : I fay, the fpirit, and the fpirit on-
ly doth this: and I fpeake of them that have the
fpirit ; it fets the heart in a frame of holindle, and
new obedience, which nature cannot, becaufe it
keepes it in fufpence. The flefh fufFereth it not to
doe what it would, as to breake the ftubbornnefle
of your nature; the flefh will make you very in-
dubious and painefull in evill , but the fpirit will
reftraine your liberty in evill: it will not fufrcr
you to doe what you would, though the luft and
the temptation be violent to carry you away after
k, but the fpirit will not fufFer you to bee carried
after that manner , fo long as the fpirit lives in the
heart^butif once thefpirit depart out of the hcarr,
then he becomes as weakeas water: thus it was
with Ruben, Gen. 44. Ruben is become as weake as
water : and he became thus after he had defiled his
fathers bed. When luft and oportunity met toge-
ther
The Saints Sprituallftrengtk*
ther they tooke away his ftrcngth j and ic weakens
us , becaufe ic drawes the affe&ions away from
God, but when the fpirit comes, then it cafts us
into another frame 5 as appeares, if wee doe but
compare thefe two places together, lames 4.5.
with o4V7.2o.22. Saint lames faith, thatthe fpirit
lufteth after envy : it labours to carry us head long
unto the committing of finne, and to the doing
of that which is evill $ but then comes the fan&i-
fying fpiric, and it ftayes us and makes us to luft
after good, that is, it binds up our hearts, fand fuf-
fers us not to doe that which otherwayes wee
would doe : therefore examine whether you are
bound with another fpirit thatayou doe not the e-
vill that you would: then it is certaine that you
have the holy fpirit j Therefore Paul in the place
before named f aid , that he was bound in the fpirit
for lerufalem : as if he fhould fay, the Spirit of
God bound up my Spirit to goe, that I cannot o-
therwifechoofe, therefore what doe you meane to
breake my heart, doe you meane to hinder mee, I
tell you there is a kind of neceffity laid upon me
by the fpirit, and I muft goe whatfoever doth be-
fall me : for it is the office of the fpirit to bind up
our fpirits, and therefore in Reuel. 1 . 1 o. It is faid,
that Iohn was in the fpirit : that is, hewascompaf-
fed about with the fpirit : he was in the fpirit as a
man is in Armour, it keepes I fay our hearts in a
fpirituall difpofition, that it fhall not doe the evill
that it would.
The fecond benefit that a Chriftian hath by the
Y fpirit,
irfl
lames 4. f.
A&s io,x».
Revel.1.10.
2. Benefit.
h
Ifaiah 6.9,
IoR. I,{«
The Saints SpirituaU ftrength.
fpirit, is this, it enables a Chriftian both to fee and
beleeve the things that otherwife hee would not
beleeve. I gather it from that place of the Prophet,
ifaL 6. 9. where it is faid, feeing they fboutdfee^
and not perceive, and hearing they Jhould heare, and
not under fiand : they favv but they wanted another
fighr, which is the fight of the fpirit, and there.
fore they cannot fee : a man may have great fi^ht
inhumane things by learning, and Philofophy,
and the knowledge of Arts and Sciences, by thefe
he may fee both into naturall and fpirituall things
in fome meafure: but I fay hee cannot fee as hee
fliould, except hee have added unto this another
fighr, which is thefight that the fpirit brings $ and
therefore it is called the opening of the eyes , and
the boring of the eares, and it is the fame that S c .
Iohn fpeakes of, in lohn . 5 . That tht light fhos/e in
darkeneffe, and the dArkeneJfe comprehended it not :
before a man have this fight of the fpirit, what-
foever he fees,yet it is with a great deale of darke-
neffe, but when the fpirit comes, it drives away
this darkeneffe, by giving us another eye to fee
thorow it. t ^And the darkeneffe comprehended it
not y fo that till a man have the fpirit, he doth nei-
ther truely fee, nor beleeve. You cannot beleeve
till you have the fpirit, but when you have got
the fpirit, then you will beleeve in Chrift. Wee
preach Chrift unto all and exhort you to beleeve,
bur what is the reafon that fome beleeve, and o-
thers beleeve not, butbecaufe they doe not fee 5
they want the fpirit to (hew them finne, to hum-
ble
The Saints Spirituallftrength.
ble them, and Chrift to comfort them : and there-
fore Peter cak them purblind. As men that are
purblind cannot fee things a farre off, except they
beeneere, fo men without the fpiritarebut pur-
blind 5 men that cannot fee Chrift, and Grace, and
Salvation a farre off, as necre : but if they had the
Spirit, then they would fee them neerehand, that
is, you would fee a marvellous beauty in Chriff,
and holinefle : it is that which the Apoftle fpeakes
{ of, in i Cor. 2.9; The eye hath notfeene, drc that is,
he faw them before, but he faw them not in that
manner hee (ees them now, they are repreftnted
unto him in another fafliion. Againe, he kes them
in another hue, hee fees another beauty in them,
thus you fee the landifying fpirit openeth the eye
of the underftanding, to fee more. A blind man
might fee if hee had but the faculty of feeing, fo
a fpirituall blind man will fee when hee hath the
fpirit.
Thethirdbenefir,,thataChriftian hath by the
Spirit, is this, it breeds heavenly and fpirituall ef-
fe<5is in the foule, as joy, and comfort,and the like:
and therefore in lohn 14. he is called the Comforter.
Firft, I fay, the Spirit will beget joy -in the foule,
and therefore faith Chrift, hee will (fpcakingof
the Spirit) lead you unto all peace, and joy in be-
leeving: now I make a difference betweene joy and
comfort thus; joy is unto thefoule, as a wall is un-
to a Citie, the wall doth compaffe the Cirie, and
foisa defence for it, that is, it keeps pettiedan-
fo doth joy .> k walks and fences the
* foule,
gers out
Y
\6$
i.Com.?*
3. Benefit.
1.
i<*4
Cant. i. 7.
X*
1 Cor .7. ix.
6.
The Saints Spirituall firengtb,
foule,andkeepesout many enemies, that other-
wife would deftroy it. (2.) effeft is comfort, and
this I call a Bulwarke : becaufe a Bulwarke is of
greater ftrength to beate backe, and keepe out any
that fhall befiege it , and makes the Citizens more
fecurc; fo comfort is the Bulwarke of the foule, a-
gainft the greateft temptations and tryalls, it
makes the foule fecure,reftingupon Chrift. (3.)ef,
fed, that the Spirit begets, is boldneffe , that is,
there is no true boldneffe without the Spirit : Let
Adam witnefleit , aske him what boldneffe he had
when hec hid himfelfe from God , and what was
the reafon of it ; but becaufe he wanted the Spi-
rit, and on the contrary , when the Difciples had
received the Spirit , they fpakc with boldneffe.
(4.) effeft, that the Spirit begets, is, holy and hea-
venly defires in the foule, therefore the Church in
the Canticles, when fheehad got the Spirit, fhee
had bred in her loving defires after Chrift, as in
Canticles 1. 7. fhee is marvellous inquifkivc where
tofindeChrift; for what is the reafon that there
is in men fuch a want of holy defires : but becaufe
they have not this Spirit. (5.) effedi, that the Spi-
rit begets is holy indignation, thaus holy anger, it
is an effed of the Spirir, and therefore the Apoftle
faith, in 2. Cor. 7. 11. what indignation or wrath,
this he fpeakes in the commendation of the Corin-
thians > men will not be angry with finne as evill,
till they get the Spirir. (6.) effeft of the Spirit,
is holy affe&ions \ it will make you to have hea-
venly affedions to God , to grace, to the Saints.;
therefore
The Saints Spirituallflrength.
*6 5
therefore the 1 ord faith, E&ech.$6. 26. Iwi/lgive j Ezekj*.**.
yott anew heart : carnall men, they may doe fome-
thing to make their children reverence them, or to [
love them , in regard of fome domination , they N j
may proffer an ebjed:; but they cannot beget ho- j
ly affediions, this is the onely worke of the Spirit
thus to change the heart. (7.) effe&of the Spirit, -
is this , it will purge the foule, it will caft out all \ *
rubbifli out of the foule ; therefore the Lord faith, j
that he will purge the fonnes of Levi: as filver, Mal.3.3.
that is, that they may befit for the Priefthood, he
will purgeout of them by the Spirit, that which
otherwife would mikcthem unfir. And David of-
tenin Pfal. $i.verf. i. 7. prayes that the Lord
would purge him, waft him, andcleanfc him
from his finne , and then after hee prayes , fortke' wkv
reftoringofthe Spirit , making theabfence of the Verk
Spirit, the caufe of his uncleannefle (8.) effaftof g
the Spirit,isthis,it kindles holy aftMions to good '
in us. I faid before , that the holy Spirit workes
holy affaftions in us, but now I adde that hee ki:i-
aicc;* thofeaffe&ions in us togood,and this is chat
which gives us great advantage againft finnej fay,
wee have no fmall advantage of thedivell, but I
great advantage, when the heart is full of heaven- j
]y affe<5iions, and that for thefe Reafons.
The firft Reafon is, becaufe the more holy affe- r . Reafon.
<5Hons the better man, God accounts more of
him : a man is efteemed of God as hee hath , or
hath not holy affe&ions ; a man is that which he
is in his affections : a man is not a good man , bc-
* Y 3 caufe
12.
\66
2. Reafon.
3. Reafon t
4. Benefit,
The Saints Sfirituattftrengtb.
caufe he knowcs much, but he is a holy man, be-
caufc he hath holy affc&ions, that is, he is full of
love to God, to Chrift, and to the Saints.
ThefecondReafon is, becaufc holy affe&ions,
they are a meanes,or a fecond caufe of good, they
are the caufe of good a&ions, as for example: for
a man to fuffer for Chrift, and yet not to doe it
with holy affe&ions, out of love unro Chrift, it is
nothing worth; therefore when the afte&ions are
right, they aredrawne upward by the Spirit, both
to doe, and to fuffer.
The third Reafon is, becaufe holy affedions,
they widen the foule, they make thefoule large,
for when holy affedions are dead in you, thefoule
will begin to flirinke in •, even as cloath that is not
throughly made, when water falles upon, it will
runne in, but if you ftretitch , it will come to the
fame length againe; fo when the Spirit comes and
workes holy affe<ftions , they widen the foule and
make it large and firme: therefore that you may
have large hearts in praier,in medu5tion 3 labour to
get the Spirit, that you may have holy afltciions
kindled in you*
The fourth benefit, that a Chriftian hath by
the Spirit is this, it will make the heart good, be-
ciufe it is the proper worke of the holy Ghoft, to
fan&ifie the heart , to cleanfe and change, and fo
make it good 5 it is the worke of the Spirit to
worke repentance inus, a thoro w change in us : I
call repentance a thoro w change, becaufe men for
themoft part miftake repentance, taking that for
rcpen-
The Saints Spiritual 7 ftrength,
repentance which is no repentance, men thinkc
that if they be turned this way and that way,fronr
this fione and that finne , though it be not from e-
very finneandevill way, that they have true re-
pentance, but they are deceived , for repentance is
a thorough change of the whole man , confiding
both of Toule and body, whereby the parts and
faculties of both are turned a quite contrary .\vay$
the heart is turned out of the way of finnc , into
the way of holincfle : now that a partial! turning
is not repentance, I will make cleare by this com-
panion: take any naturall thing,that is ofan earth-
lyfubftance, whofe nature is togoe downeward,
yet you may force it upwards by meanes that you
mayufe^as for example, water you know is of
an earthly fubftance, and the nature of it is to de-
fcend, yet you fee by the force and ftrength of the
Sunne, it is-drawne upward, firft, into vapors,'
and then congealed into ice and fnow, and raine,
and then it will not reft till it defcend againe : but
there is another afcent of the fire, and that is up-
ward and not forced, but naturally doth afcend
up : even fo a carnall man may doe the fame things
that a fpirituall man doth, hee may keepe downe
fome luft, and he may forfake fome evill, he may
forfake his drunkennefie and uncleannefle, and his
old evill haunts, yea he may doe fome good, but
yet he doth not forfake the evill, neither doth he
doe the good , by the power of the fandifying
Spirit,but by a naturall ftrengtfyif he doth a good
a&ion, it is by conftraint , he is forced by fome-
_ thing
167
i68
Doctrine.
i.
The Saints Spiritual! flrength,
thing to doc ic, but it changes not his heart: a-
while they may take a refolution to good, and to
be better, but yet to change his owne heart, is not
in his owne power , for this is the worke of the
holy Ghoft: thus much for this ufeandfor this
point.
Wee now come unto a third point , the Apo-
ftle faith, That He rvonld give you to bet ftrength-
nedb) the Sprit tn the inward man, noting thus
much, that God muft give them the Spirit be-
fore they could have him : the point of Do&rine
is this.
That the Spirit is a free gift. I fay, that the fan-
tflifying Spirit is a free gift. I gather it thus, the
Apoftle here prayes that God would give them
the Spirit, not that they had deferved him, and fo
fhould have him by merit, as the Papifls teach, but
he muft give it them freely Without defert of their
owne. I need not to ftand long in the prooving
of k^ that the Spirit is a free gift, onely I will
briefely fhow you how the Spirit is a free gif t,and
this (hall be in thefc five particular things.
Firft, the Spirit is a free gift,and it muft be free,
becaufe it is a gift , and what more free as we ufe
to fay then a gift: Now it is a free gift, becaufe it
is not merited by us at Gods hands , it is not ex-
torted and drawne from God by force, nor meri-
ted by defert , becaufe all the good that is in us is
wrought by God, it is God that puts the firft
ftampeof holineffe upon us.
Secondly , the Spirit is a free gift, becaufe the
Spirit
Tb* Saints Spirituallftrength.
Spirit is a free agent, it workes freely of himfelfe,
therefore to whom it goes, it goes as a free gift.
Now that the Spirit is a free agent, itappearcs by
this, that reafon makes man to be a free agent, but
k is the Spirit that gives reafon , therefore the
Spirit muft needs be moft free.
Thirdly , the Spirit muft be a free gift , by his
carriage to them hee will fave j hee might have
chofen the elder and not the younger, hee might
have chofen Efau and not lacob ; or if he would
have chofen the younger , then hee might have
brought him firft out of the wombe, but he will
nor, becaufe he is moft free in his choice, he will
fave Iacob and caft off Efau ; and fo he might have
chofen honourable and noble men , to have both
preachttheGofpcll, and to be all favedby the
Gofpell; he might have chofen them only, for fal-
vation , but he will not , but the poorethey fhall
receive the Gofpell, he will make choice of them
for falvation; he might have chofen Simon Magus,
afwell as Simon Peter , but hee will not, therefore
you fee he is free.
Fourthly, the Spirit is free , which appeares
by the paucitie of them he chofes,he is at libertie,
he might have faved more, but this (hows his free-
dome, he is not tyed to one more then unto ano-
ther, the winde bloweth where it lifteth, Iobn$.
8. hee calks when and whom he will: Let them
come in that my houfemaybee full: none fliall
come , no more^o leffe then I have chofen.
Fifthly, the Spirits is a free gift, which appeares
Z by
169
ioh.3. 8 «
I/O
Ffe.
The Saints Spirituall ftrength
by the profecution of his decree, both of Electi-
on and Reprobation $ nothing more free then the
Spirit is; he might, as I faid, havcchofen£/i«
and not Iacob 5 for there cannot a reafon be given,
wherefore he fhould chufe the one, and not the 0-
ther, he willchoofe the wife and not the husband,
hee will choofe the husband and not the wife, hec
will choofe the childcand not the father , and hee
will choofe the father and not the childe : againe,
he will choofe this man and that woman, and not
another man, or another woman $ and what is the
reafon of it, furely there can be no reafon given of
it, but becaufe the Spirit is free to choofe and
I choofe not : thus briefely I have fhewed you that
the Spirit is a free gift.
Is the fpirit a free gift, and doth it worke freely,
then let them confider this and tremble, that are
notfandified by the Spirit 5 and in whom the fpi-
rit hath not yet wrought his good worke, Icaft
they may feeme to be deprived* Againe, if the
! wind bloweth where it lifteth, then it ftands you
upon, to doe as Millars are wont to doe, to watch
the opportunity, and grind : if the Spirit doth
blow upon you , if at any time the Spirit doth
kindle any fparke of grace in you , take heed of
negle&ing the opportunity : doe not fay in this
cafe unto the fpirit, as Fefiu* faid unto Paul: that
you will heare him another time$ butbeefure, if
the fpirit commands doeyourunne, or if hecals
befuretoanfwerhim, Icaft he call you no more.
I have often told you, that there is a time when he
will
The Saints Sprituall flrength.
will call you no more : therefore thinke with your
felves what a time of darkeneffe , and forrow it
will bee to you then, when with the five foolifh
Virgins, you (hall be (hut out of heaven and hap-
pinefle : I fay, there is a time when he will fweare
that you (hall not enter into his reft $ and doe not
onely labour and watch for the opportunity, to
take the Spirit when it is offered, but labour to get
the opportunity. Vfc the meanes whereby you
may get him, and for your helpe herein I will lay
downe fome meanes whereby you may get the
/pirir.
The firft meanes to get the Spirit, is this, you
muft labour to know the Spirit: for what is the!
re^fon that men doe not receive the fpirit, but be-
caufe they knew him not : they doe not know
him in his purity, in his free working, in his in-
comprehenfible greatnefle, in his increate holi-
nefle; and therefore they put off the working of
the Spirit. Men thinke that now their finne in this
kind is not fo great as Simon Magus was - y it is true
fay they, Simon Magus finne was a great finne, and
worthy of punifliment , becaufe hee thought to
have bought the Spirit with money; but if wee |
well confider mens dealings now with the Spirit,!
wee (hall findc that the fame finne is committed
now : I fay, men thinke they doe aot commit this
finne of Simon Magus ^ when indeed you doe ; you
know how great the finne was in him, and what a
judgement was infli&ed by pronunciation againft
him, and your (inncs are as great and the fame,feut
Z 2 ■ you
171
I. Meanes.
172 The Saints Spirituall flrengtb.
I you know them not : and therefore let us compare !
, rhem together, and you (hall fee that they are the
fame,andall one,and that in thefe three particulers.
Firft , Simon Magus thought that the Spirit
might have beene had at any time,for he neglefted
the meanes, and defpifed that, prefupofing, that at I
any time with a fmall reward hee might get it of!
the Apoftles- what fhall I give thee,&c. Even !
fo when you put off the fpirit, is not your finne,
the fame thinking that you may have him when
you will , that you can have him at your pleafure
tomortifieaftrongluft, a finne that you would
be rid of: and for a finne that is plcafing unto your
nature, you can when you will fubdue it, you can
when you will forbeare it, and is not this one part
of Simon Magus his finne.
Secondly, Simon Magtu thought it was in the
power of men to give the Spirit; What fhall I give
thee, Peter ^ for the fpirit : and is not your finne the
fame , doe not many men thinke , that it is in the
power of men, to give the fpirit when all the time
i of their life they will neglect the calling of the
Spirit , but in fome great affliction, when they lye
upon their death beds , then they will fend for the
Minifter,butnot till then, as if it were in his pow-
er to give the Spirit * O Sir, what fhall I doe to
be faved, can you tell mee of any hope of falvati-
on, and the like.
Thirdly, Simon CMagus , hee defired the fpirit
to a wrong end, namely, for his owne advantage,
I That ufon whomsoever I jhtlllay my hands y they may
receive
The Saints Spiritual} ftrength.
receive the holy Ghoft ; and doe not men do the like
they defire to have the fpirit, and they could wifli
with all their hearts,thac they had hiu^but yet not
for a right end, for Gods glory, but for fome car-
nail end of their owne, that they may be reputed
thus and thus,but not to any other end. For know
that a man may defire grace, hut if the ayme of his
defire be for his owne end, the defire is finne, the
fame that Simon Magus was : therefore I befeech
you deferre not,put not offthe opportunity$and re-
member what the Lord faith, Hebr. 3. 15. today
ifyee mil hear e his voice harden not your hearts : this
is the day • now you have the opportunitie, tbe
candle is in your hands , and you may light your
foulebyit, the Word isneere you ; Well, light
your candles by it, you may now light them
whileft the fire is here, but if you will not now,
how will you when the candle is out , when you
(hall be either taken from the meanes , or elfc the
mcanes from you,therfore labour to know thefpi-
rit,and judge aright of him, if you wouldget him.
The fecond means to get the fpirit is to beleeve,
and thebeft meanes to get faith is to be confeiona-
bleand conftant in hearing the Word preached ;
the preaching of the Word, is a meanes to get
the fpirit, and therefore the Apoftle faith , re.
ceivedyou the Spirit by the workes of the Law, or elfe
by faith preached? Gal. 3. You may know whether
you have the fpirit or no by this,examine whether
you have gotten faith by the preaching of the
Word,our Saviour faith , that the tree u knowm by
Z 3 his
73
Hcb.j.iji
2 .Meanes,
GaLj.z,
Matth.n.33,
*74
I* W^ts*
The Saints Spiritual! ftrength.
bis fruit : the branch cannot beare fruit, except it
receive verrue and ftrength from therootejfo if we
get not faith in Chrift, and be joy ned with him,
wee fliall never get the fpirit : therefore if you
would get the fpirit, you muft get faith : for faith
is the knitting and drawing grace, it will draw the
fpirit into thefoule, and it will knit him faft unto
the foule, that he can never depart away from it :
faith will recover the Spirit if ic fecme to want his
power of working in the foule, it will returnc him
if he feeme to depart away,it will enlarge the heart
if the fpirit be fcanted in it , it will widen the nar-
row bottle of your hearts; and you know what
Chrift faid unto the woman in the GofpelJ, So be
it unto thee according unto thy faith ; therefore if
you would get the fpirit, you mart get faith in
your hearts, if you would get a large meafureof
the fpirit, then get a large meafure of faith : for
what is the reafon that men thrive not in the fpirit,
butbecaufe they thrive not in faith.
The third meanes to get the fpirit, is an earneft
defire, joyned with prayer : to defire and pray ear-
nestly for the fpirit, is a meanes to get the fpirit :
an inftance of this wee have in Eli(ha 9 fervant to
EHah 5 he earneftly defires and prayes that the Spi-
ritof Eliab his matter might bee doubled upon
hint: not that hee meant that hce might haveaf-
much more againe , but that hee might have a
greater meafure of the Spirit, then other of the
Prophets $ and hee did obtaine his defire, for hee
was indued with a greater meafure of the Spirit,
' then
The Saints Spiritual I flrengtb.
then other of the Prophets were : even fo if you
would but defire and pray earneftly for the Spirit,
you might get him. Salmon defired wifedome,
and prayed for it, and he had it, and that in a larger
meafure, then thofe that went before him ; fo if
you would pray for the fpirit, you have his pro-
mite, Luke 11.13. That he will give the Holy Ghofi
unto them that aske him : and this hee doth fpeake
by way of oppofition , if you that are evill can
give good things unto your children, then much
more will God give you his Spirit \ that is, if a
man will bee importunate for grace, and the fpi-
rit,as a child will be unto his father for bread, then
he cannot deny you.
But you will fay, if hee were my father, and I
his child, then it is true he would give me his fpi-
rit, but alas he is not, for any thing I know, neither
my father, nor I his child.
To this I anfwer, fuppofe thou be not his child,
inthyowneapprehenfion, yet looke backe unto
the 8. verfc. and fee what Importunity doth,
though hee would not open the doore , and give
him that which he would have, yet in regard of
the importunity of him that asketh, he will open
and give him what he would have : thus doe you
though you may have a deniall fometimes , no
anfwer at all, or an angry anfwer, yet take no de-
niall, and your importunity will at laft prevaile
with him : and to incourage you againft former
runnings out from God, the Apoftle faith, that he
giveth and npbraideth no man, lames 1. 5. As no
man
V5
1 Kin.$.9,To,
11,1*.
Luk.lM3«
0b\e8.
Anfw<
lama 1, f.
17<S
A&s.i.4«
Afts l, 4.
q.Meaws.
The Saints Spiritual I ftrengtb,
man meriteth at God* hand , Co no man (hall be
upbraided with any failing to (hame himjhe gives
unto all men that comes unto him , without ex-
ceptions of perfon, without any gift freely, and
reproaches no man, that is, he will not lay before
him 3 efther that which might hinder him from
comming unto him , or him from receiving of
him, he might doe both, but he will doe neither,
and you know the promife; the Difciples, they
muft goe unto Ierufalem, and he will after acer-
taine time fend the fpirir, but they muft waite for
him , and this they did by conftant prayer , and
they had thepromife made good unto them , for
the holy Ghoft came upon every one # of them, in
Acts 2 .4.. fo if you be conftant in prayer, what
though for the prcfent you get him not; yet,at laft
you fliall have him 5 thus much for this meanes,
if you would have the Spirit , you muft pray and
defire him earneftly.
The fourth meanes to get the Spirit , is to obey
him; and this you doe, when you make him good
entertainment, when you feed him with heavenly
thoughts,and doe what he would have you to doe,
but if you flight him 3 fet light by him,and will not
obey and be ruled by him,you will never get him,
and this you doe when you refift, greive, and
quench the fpirit 5 you refift thefpirit, when you
refift that light which the fpirit hath wrought
in you, when you fight againft it, againft its
reafonancj arguments, this is a great finne; you
grieve the fpirit, when you mingle two contraries
together,
T
P A V L S
CONVERSION.
O R,
THE RIGHT WAY
TO BE 5AVED.
As it is exccllentiy well fct out in
divers Do&rines raifed from
Acts 9. tf.
» ** 1 , ' a 1 1 ' ' ' » 1 -» i n. ■ i
By the late faithful and worthy Minifter of lefts Cbrifc
IOHN TRESTON,
D r . in Divinity, Cbaplaine in Ordinary to his
Ma jeftic, Matter of Emimuei Colledge in
C*mir*dge y znA iometimes Preacher
of LigtilnetJme,
Printed at Imdcn for Andrew CthU. I £34.
/
•
'
The Contents of Pavls
Convcrfion,
Othing andcyci a firmer fo much a* \
the fearefull power of God. pag. i o 8 i
jhrce things caufe an ajl$ni(hme#t :
Suddenne(fe 7
Greatneffe >*/Vw'/.p.?8l
Inevitablenejfej
DOCTRINE I.
He that mil receive Chrif or the G*fft8, vtufl frjlb^
humbled. P°
Hnmi'MwrU *"»> tis cd y din Scripture.
it Packing of the heart. ID1 «-
2 . Poverty in Spirit. P'* *
2. A melting heart. U) * u '
L < .itremttingatiheWord, P^H
/W^ ^ecaufe without it
men heepebacke from Chr&.
7 m hinder ances that hepc men from Cbnjt :
I. Vnbeleefe.
__ii
z.Neg-
The Content*.
2. N-tgleQ of Chrif, .which is twofold * y
1, TotaUfefufingdU offers of grace. p.188
2. Partial having 4 mixture of the to ve oft he
world^and Cbrifl. p. 1 89
Mencomparedtothe three grounds intbeGojpel. p. 190
Whether Humiliation bee abfolutely mceffary or no?
p. ipi
Atmfoldfonm5^ Amiv ^
Godly andmrldly forrm differ in the
^objetfs.
Caufes.
\Effefls.
^Ingredients.
They arf dijlinguifhedby the ^.Continuance,
{.Event.
The degrees of godly forrm.
The leafi meajnre of Humiliation is that which makes 4
mapbcleeveinGhrijl* p. 200
p.193
p. IS>4
p. *P5
ibid.
p. 19*
P-i$>7
p> 198
ibid.
p. 199
USE I.
To ex.imine our fives whether wee have received CbrisJ
or no , for it rnvfl be by a deepe Humiliation., p. 2 o 1
Without Humiliation no receiuingthe Go f pell $ fhewdin
five particulars .
1 . Amxn w 'II not find any netdofChriH. p. 2 o 2
2. Hew: 11 not holdout toentertaine Christ, p.203
3. He will not for fake all things for chnjl. p.204
4. He mil net wholly depend on him. p.205
5 . He w/l not undergo any thing for Cbriflsfake. 1 o 6
Metncs
The Contents
Meanes to attam humiliation of Spirit % &*>
L Are&fdludgemenu P^7
From are® fdludgtmeM proceeds (mm fir jmm,
inrefpeB, „ a
i . Sinne is evilhftts mm Nature, p.ao 8
t ] ^ t is the greatcfieviUM^^ deprives m
' i . of the if eft outward good^which is God. ibid.
2. o(the chief efi good within w ; For,
i. It defomes thebeauty andjirengthof the in*
ward man.
2. It weakens grace withinm, p. 209 1
*. it produces evifeffetls, ibid* J
a. It needs the greMcjl medicine to Mi it, even 1
ibid. 1
Chrifi himfelfe,
I. Humility of heart.
Them) to get our hearts humbled^ts,
1. To labour for (omefenfe of koline(fe.
2. Tooonfiderthe^mfbmentoffmne.
I III. Application.
IV. Bringing things to a proprnqutty,
V. Tfc removallofallexcufcs %
Excufes,ordeceits,are,
1 Wedoe as well as the heft. •
.2 We have as good meanings ^s the befi
3"* is our Nature to be thm and thus*
4 O.^r condttionprivilegeth m.
Thebetterthecoudtuon,the more reafon toferve God,
1 *taf»/i agreater account istobertndred. p.224
2 *w*/* fter *"»fcfc* * <** T; . P""j
2 Becaufe a neater Judgement will bee mfitted.
> 1 d p. 226
jf* VLTfc
p.2IO
p, 211
ibid.
p.213
p.2ld
p,8i8
P-2IP
p.22I
p.222
p.323
The Contents.
VI. 7 he obtaining of the Spirit. ibid.
VI I. A joynngtheWerd with the Spirit, p. 228
J he Word will effectually humble w 5
1 If we get faving knowledge of the Word, ibid.
2 Jfrve receive it as the Word of God. p. 2 2 9
3 J fv: bring it home to the Confcience. p. 251
Three Rnles that the Word by Application way he effettu-
allto humble u*.
1 Not to defer or put off the worke of the Spirit, p. 27%
2 Not to make too much hafle out of humiliation, p. 2 23
3 To Proportion humiliation to thejinnes. p. 2 2 5
USE. II.
To exhort us to get ourfelves throughly humbled. ^.23 6
Motives here unto, are,
1 . AM we doe y t ill we be humbled, is but loft labour, p. 23 7
Reafons hereof are, hecAufe
1 A broken heart is the Altar on which we muff offer .ib.
2 An humble fode is aft habitation for Gods Spirit. 238
3 Without humiliationno keeping chfe unto chrift. ib.
J* What foever profefswn we make y ti is worth nothing
Without humiliation.
Reafons hereof are, becaufe without humiliation
1 A mas withers, will not holdout in bis pr of e fa on. 239
2 He w 11 not grow ft r on? in Chrijl. ibid.
3 Go)d duties w:l be chetfd \as the feed among ft tiftrncs
p. 240
3 . There can be no found cofort without humiliation,. 24 1
Two Qufflions anfwered :
1 WvatkwJofforrow meant here. p. 242
2 Whether tt be ofabfolute necetsity tofalvation. 243
Signes to know whether we be truly bumbled or no, are,
1. To
The Contents.
I. ToUvemuch. p. 247
Motives to love Chnf^grnet andholineffe, are y
1 To consider the goodneffe and excellency of the thing \
ymareperfoadedto. ibid.
2 To conjider the gosd you fee in Chr if ^ is yours,
if you be his. p, 248
II. lo tremble at the Word Preached, p 249
III. To be affeffcdwith theWordwhen it comes in the c-
dence of the Sprit. p, 2 3 1
in th: Word two things :
1 Meat. ibid.
2 Medicine. p. 253
IV. To be little inones mne eyes. p. 2 54
V. To yedd a general I obedience unto Chrifi. p. 255
Humiliation jits thefoxUfor oh.dence, bee ait fe
1 It makes a man fee God in his holinejfe and power 256
2 It makes him defire the favour of God. ibid.
3 It makes him chttfe God to be his majler. p . 2 5 7
4 It tames the fubbornnefe of our Nature. ibid.
5 Itmnkeshtmwillingto fiffzr anything for ChriTt.
^ p.258
VLTo prize Chriji above the things of the world.p.259
DOCT. II.
I Sinne m it felfe is full of grief and bittemeffe, and men
flulifnde itfo y fooner or later,
[prov'dtvbeb.tter.
\ Men (hall find it fofor thefc reafons ; becauft
1 Otherw fe God (hould loft h:s glory.
2 Every finne is the breach of a yifl Law.
3 It is Gods lufiice teptwfhfinners.
§§
p. 260
p. 261
p. 262
p.2dj
p.264
Cod
IheConccnts.
Godfujpenas the execution of fadgement,
i BccAufe the time off ant foment is not yet come. p. 2 6y
2 For the Churches tmreafe. $.266
3 For the good of [owe that are yet to becalN. ibid. }
4 for try all of the heart, p.267 j
5 Becanfe their afflictions arc greater than other mem y
though they feomo not fo : andthattn tkefcrefpeftt :
1 Becanfe God deny es them grace. p.26&
2 Theprofperity of the wicked is a punishment, ibid.
3 They wither and dry in their flnnes. ibid.
4 3^9 &w w^jf afflictions we know not of.^. 169
USE. I.
7* teach us not to delude our [elves in the matter of af-
flictions, p. 269
Motives 1 for fake finne^are^
T. Sinne will make you afhamed. $» 2 7 l
2. if youfnne, God will beat you. p. 272
God correcieth his children when they flnne y for two
reafons.
1 Becanfe fwnc isfsnne with Gotf y in whomfoevtr it is.
ibid.
2 Because Gods children are the Temptes of the holy
Ghofl^ wherein God delights to dwell. p . 2 73
Six objections concerning Gods punifhingfinne y anjwe-
red. P«274
3 . Sinne will take away yo'*r excellency. p. j.jj
4. 7 heleafl fin violated >Jhe peace of confeience. p.278
5 . Sin will bring upon you alt w s er of mtferies. ibid.
6 . Sin canyeeldm true c».?j on or content. p. 2 8 o
7. fr»
The Contents,
7. Sinisrejllejfe. p. 281
8. Sin hath no familiarity with God y p,282
pi if you Uvetnfmne^ God will [hew no mercy. ibid.
1 9 . Sin break es the Covenant betwixt God & you. p . 2 8 3
u. SinisaTbeefe. p.284 )
12. Sin is the greatejl enemy God hath. p. 285
13 Sin will mike yo:t come weeping home. p. 28^.
14 No content fo long as youlivetnfime. p. 287
1 5 «?/* ip;// make you confejfeyoitrfelves to befooles. ib.
16 Sin will take you aw ay from God, and God from you.
p.288
Motives to hate fmne in regard of God:
1 . G*</ rtf#^ take notice of all you doe. p. 2 8 9
2 . When Godfirikes for fmne J)k wrath exceeding bitter.
ibid.
3. The longer God flayes from flrikingfinnesjhe greater
andterribler hisfrroke when it comes. p. 2p o
DOCTR. III.
Chrifr is exceeding merciful I and ready to fhew mercy to
thofe that are truly humbled. p. 2 9 1
REAS. I.
Becaufe mercy pleafttb him. p. 3 P.J
REAS. II.
Mercy is natural I unto God. ibid.
REAS. III.
God is rich in mercy. ibid.
REAS. IV.
God is our Faoher. ibid.
USE. I.
To draw us clofe to God } becaufe he is merciful I. ibid.
"'object.
1 heContems.
OBJECT.
\tyji»»a (b many^ fo great ^ I feare Christ mil not re*
Answ.
Gods mt rcj is infinite ^andfo are not thy Jinn es. $\~z ? 4
USE.II.
To exhort men not to uegkH thofe meanes wfxrcby grace
is got. p. 294
Helpes^nottoput off Repentance, but to get grace, are
1 To take tht 'time and opportunity when Grace is of-
red. ibid,
2 Repentance is not in thine owne power, p. 2 9 \
PAFLS CONVERSION.
Acts p. 6*
^Artdhe trembling anddjlonijhed, faid, Lord, What
wiltthoubavemeto doe? And the Lord } [aid unto
him> arife, and got into the Cttj^ and it jh all bit old
thee what thou mttft doe.
N this verfe wee have the firft
acl of Pauls converfion from
being a perfecutor to bee an A-
poftle. In the words, there are
two parts. The firft is the man-
ner of it : he trembled y and was a-
ftemjbed : Secondly, the ply-
ableneffe of his will, and hee ' faid, Lord what wilt
thou have mt to doe : but before wee come to any
obfervations, we will open the words unto you.
[Trembling^ Trembling is an effect of feare,
which feare is feated in the affective part of the
foule :for when the underftanding apprehends any
A a 2 thing
i8o
Pauls Cenyerjion.
obfer nati-
on.
Gen. 3, ioi
thing , whether good or evill, then the affeftions
come and apply it, either unto joy or forrow.
Now the affections may bee confidered either
in regard of good or evill : in regard of good, and
that either prefent which breedeth joy ^ or future,
and to come, whence flowes defire : for defire is of
fome good, not prefent, but to come. Secondly,
I fay^ the affedions may bee confidered in regard
of evill, and that likewife either as prefent, which
breeds forrow, or to come whence flowes abo-
mination, or an aflfe&ion, by which wee flye and
ftunne this evill. Againe, if a man apprehends
the good which is to come, as pofliblc, though
hard to be obtained, this breedeth hope. And fo
if the evill be apprehended as future, and hard to
be (hunned, it worketh fearc. And this was Pauls
feare, he apprehended affli&ion, ascomming, and
hard to be avoided 5 the Iudge as terrible, and that
there was no way to efcape, and therefore hee
trembled. He was in a great perplexity and feare,
after that the Lord had (hownc unto him a
glimpfe of his dreadfull power. Whence wee
may fee, That nothing will fo much dejeti afinner,
04 when hee fees the fearefull power of God. When
there is a crevis opened unto him, whereby hee
who is afinner fees into the holinefle and the puri-
ty of God, and the vileneflfe of his owne nature,
hence hcefeares 5 and therefore it was that Adam
feared, when he heard but the voyce of God in
the Garden: and the Israelites could not indurc
the prefence of God, becaufe that it was terrible
[ unto
Pauls CouVerfion.
unto them. For they conceived as the Scripture
fpcaket h. That no man could fee God and live : that
is, fee him according to the excellent greatnefle of
his power, and majefty, but it would utterly over-
whclme them, fo that there (hould no longer life
remaine in them ; whence was their feare,
[And afion/Jhed.] This is another effeft of feare,
or a further degree of it: hee apprehends fuch a
fight of the power of God, and of his ownee-
ftate, that is, this light did fo fliine into his foule,
that hee was at anon-plus, not knowing what to
doe, or how to efcape. Now there are three things
that make an aftonifhment : Firfl, if the danger
bee fudden> for elle it will not aftonifh, for that
which is knowne before, will not caufe aftonifh-
ment. Secondly, if it bee great, for a fmallevill
wil not aftonifh a man,but when a man apprehends
a great evill prefent , then he is aftonifhed at it.
Thirdly, if it be inevitable : when a man is corn-
palled about with it, that he cannot get out 5 there
is no doore to efcape , but he muft needs abide it,
hence proceeds an aftonifhment: thus it was with
Paul. It was fudden, a light fhoone 5 it was great
fo~heperfecutedChrift, for which he was ftruc-
ken downe ; and it was inevitable, he faw no way
to efcape : it is hard for thee to kicke againft the
prickes, that is, itisinvainefortheeiWtofetthy
felfe againft me and prevaile, there will bee no re-
fifting without great danger: thus when hee faw
noway, bynofhifttoefcape, thenhewasaftoni-
ihed.I might note many do&rines from the words,
A a 3 but
181
Three things
caufe Afionifh-
menr.
2.
ASs
9-4«
Verfcj.
i8i
Pauls Converfion.
Doffrine.
Aft* 1.37.
Ezech.36.arf*
Ifai.^M.
but leaft I fliould be prevented in the maine, I will
therefore omit them , and come unto the proper
point mterrded by the holy Ghoft, which U this.
That whofoever will receive Chrifi, and bt ingraf-
ted into him, and receive the Gojpellas he ought to doe
hemufi befirfi humbled : I fay, it is neceffary for the
right receiving of Chrift, that a Chriftian bee
humbled. It is a neceffary condition, becaufe no
man will receive Chrift till then : till hee bee caft
do vvne,Ch rift will not bee prized, grace willnot
be efteemed ; and then hee will fee a ncceflity of
Chrift and holincflfe. Now chat humiliation is of
fuch ncceflity, wee will prove by Scripture, even
by thofe phrafes, by which this humiliation is fet
forth.
Firft, it is called a pricking of the heart, <^Acis
2. 37. And when they heard it, they were pricked in
their hearts - y they had then broken hearts, they
were thorowly humbled , and when it was thus
with them,thcn they can inquire after Chrift, what
fhallweedoetobefaved^ and on the contrary, that
which kecpes men from Chrift , is the want of
found humiliation, in Ez-ek. 36. 26. I will takea-
way thejlony heart out of you, and I will give you a
heart offlejh ( that is ) till I have made you fenfi-
bleof finne you will not prize nice, that is, you
will not doe it till you be humbled. Againe, con-
sider that Chrift came to this end , to revive the
humble ftnner, Efa. 6i. 1. thefpirit of the Lord is
come upon mee, to preach glad tidings to themeeke, to
binde up the broken hearted, hee that is not broken
hearted
Pauls CoYft>erfion<
hearted and wounded with finne, will not feeke to
the Phyfician to be healed , Chrift is no precious'
balmeunto him. He feeles himfelfenot a prifoner
to finne , and therefore cares not for the libertie
that is in grace, becaufe he is not broken hearted,
but if he were thorowly humbled, it would be
farre otherwife with him.
Secondly, it is called pooreinjpirit, mCMatth.
5,3. thofe who are broken hearted and mourne for
finne, will feeke to be inriched by Chrift, and
therefore Chrift promifes to comfort thefe, in
Efa.61. 2. to comfort thofe that mourne : thofethat
are are thus fpiritually poore, and mourne for the
want of grace, fliall have]comfort, becaufelam
come to this end • the contrary to this youfhall
fee, in Revel. 3.17. the Laodiceans, they thought
chemfelves to be rich wanting nothing, and there-
fore they fought not after Chrift , but thoitart
poore,aod blind, and naked : the way to make thee
to come unto mee, is to humble thee in the fight of
thy fpirituall povertie.
Thirdly, it is called a melting heart,that is,fuch
a heart, as will take any impreffion of grace , this
we fee in the z.Chron. 34. 27. Becaufethy heart mel-
ted within thee, and thou humbledft thy f elf e before me,
that is, becaufe thou waft thorowly humbled, and
thy heart (enfible of finne, and of the Iudgements
that I would bring upon thy people, therefore I
have heard thy prayer: if thou hadft not beene
humbled , thou couldeft not have fought to have
made thy peace with mee : fa in Ier. 3 1 , 1 9 . after
that
.83
2.
Ifai.tfj.a.
Rcvcl.5.17.
1ChrOH.34.17.
Iercm.31.19.
184
Hofea^l*.
4-
Ukhhte.i.
lob 41.5.6.
Prov.1f.14*
Gen. 3.$.
Exod.xo.i8.
Pauls Con7>erfion.
that [turned, I repented and after that I was inftrtt-
Bed, I fmote upon my thigh, I was ajhamed. So that
till a man bee humbled, hee will not turne unto
Chrift, but when hee is humbled, then hee will
feeke unto Chrift and be afliamed of himfelfe : the
contrary to this we fee, in Hofea $.16. Ifraelis like
an untamed hetffer : viz. becaufc fhee was Hot hum-
bled.
Fourthly, it is called a trembling at the Word,
lfai.66.2. and lob 42.5.6. I have heard of thee by
the hear ingof the ear e, therefore I abhorre my felfe,
&c. that is, when I heard thee in thy Word, it
much humbled mee, and caufed mee bafely toe-
fteemeof my felfe, and highly to efteeme of thy
favour. P7w.28.14. Blejfedisthe man that fear eth
alwayes : the contrary to this is hardnetfe of heart,
when the Word wants this effe<3 to humble men,
theyfearenoratall.
Now that this humiliation is a neceflary con-
dition, will appeare more apparantly and fully, if
we doe but confider Gods dealing with men in all
ages : I fay, it is the courfe that God himfelfe
takes 5 firlfyo humble finners. Thus he dealt with
Adam, Gen. 3.8. When he heard the voyce of God, he
trembled and feared : and thus hee dealt with the
children of Ifrael, hee fhowes unto them but a
glimpfeof his power at the delivering of thelaw,
and they were much caft downe. Againe, this
was the courfe that the Prophets ufed : when they
came unto any people, you fhall fee they firft pro-
nounce the judgements of God againft them: Thus
and
Pauls ConDerfion,
and thtu faith the Lord, <&c. thorowly to humble
them , and then after they preach of mercy, and
the loving kindnefieof God, of the readinefle of
God, to receive thofeunto mercy, that are tho-
row!y humbled. Againe, this was the courfe that
John Baptift cooke, he came in the Spirit of Eliah :
with fliarpe words pronouncing heavy judge-
ments againft thofe that remained impenitent:
and therefore cfrlatth'}. 7. he calles them, o gene-
ration of Vipers, who hath forewarned you tofiyefrom
the wrath to come, &c. And all this to humble
them, becaufe hee knew they would never receive
Chrift, nor prize grace till they were humbled.
Againe, this was the courfe that our Saviour
tooke, in Ioh.^.$i. with the woman of Samaria ;
firft hee humbles her , and then he comforts her,
that is, firft he makes her confefle that (hee was a
(inner, and then fhee beleeved ; and therefore he
faith ; I am not come to call 'the right eom , butfmners
to repentance, to wit, to make them fee their finnes,
and be humbled for them , that fo they may flie
unto God for mercy. Againe, this was the courfe
that the Apoftle Peter tooke, Atts 2.37. firft he
humbles them, and then after comforts them 5 fo
Paul \^£6is 24. i6\ when hee preached of Judge-
ment Felix trembled 5 and fo like wife in the three
firft Chapters to the Romanes, Paul preacheth mat-
ter of humiliation; in the firft Chapter, hee tax-
eth them with their Idolatry, bringing unto their
remembrances particular Iudgements, which the
Lord infli&ed upon them for it: in the fecond
Bb Chap-
185
Matth.3.7.
Iohn 4,3 1.
u
Pauls Cotfperfion.
SSffi.i.
Anfw % I
Chapter , hee brings them to the Law, in which
they fo much boaftedof, and makes a compan-
ion betwixt the Gentiles and them 5 thathowfo-
ever they thought hardly of the Gcntiles 5 yetthey
were as bad as they were : and then he prooves in
the third Chapter 3 that weearejuftified by faith
without the workes of the Law, and this he doth
to humble them; and then in the reft of the Chap-
ters hee preaches of Iuftification and Reconci-
liation by Chrift 3 becaufe men will not receive
Chrift, till they be humbled. And thus,I fay, hu- ]
miliation is the firft ftep to happineflc,and the firft
beginning of grace and bringing to Chrift. and
therefore it is , that wee generally labour to hum-
ble men in preaching of the Law, and then after
perfwade them by the promifes to come unto
Chrift, becaufe men care not for Chrift, theye-
fteeme not of him, they finde no need of him, till
they be humble : therefore if you would receive
the Gofpell and Chrift offered in the Gofpell 5 if
you would be ingrafted into Chrift,then you muft
labour to be humble. But for the more full ex-
plaining of this thing , fome queftions are to bee
anfwered,which will make plaine what this humi-
liation is, and what a neceffary condition it is unto
falvation.
The firft queftion is this , upon what ground, or
for what reafon is humiliation fo neceffary unto fal-
vation.
This will be the fooner anfwered, if we doc but
confider, what u that which makes men keepe backe
from
Pauls ConlPerfton,
187
from Chrift, there are two hinder wees that keepe men
from Chrift -^ the fir ft isunbeleefe, andthefecond is a
neglettof Chrift : unbeleefe that was the finne that
kept men from Chrift in the firft age of the Churchy
in the ^kpoftles times they beleeved not thatlRey
might bee faved,that is, they would not heleeve that
the Meflias was come in the fit fl ; but now in the fe-
cond eft ate of the Church , fuch unheleefe is not the
caufe that keepes men from Chrift, neither which wee
labour mo ft to convince men of \ for they doe generally
heleeve theGoftell, but our labour now, is, to draw
men from the neglecT; of Chrift : wee preach Chrift
generally unto all , that whofoever will, may re-
ceive Chrift ; but men will not receive him , till
they bee humbled, they thinke they ftand in no
need of Chrift, they care not whether they have him
or no: they prize him not , they lookeuponhim
a farre off 5 they will not have him for the fetching:
now Chrift will never be received j till he be pri-
zed above all things, and this men will not doe,till
they be humble : humiliation if it be found, will
give a man fuch a fweet tafte of Chrift andholi-
neffe, and fuch a bitter tafte of finne , that nothing
will fatisfie him but Chrift: this will make his
heart pant after grace,and when the heart is in this
cafe, then Chrift will be prized and not before :
but this men will not I fay doe, till they be hum-
bled . It is true, God can come in the ftill and foft
winde, that is, heecan give Chrift and the Spirit
without this condition, and he may likewife make
men fit to receive the Gofpell without it, but hee
Bb 2 will
88
Gai.3.24.
Rom,77.
Lukjf.1^17.
I.
Pauls Corfterfion,
will not, therefore hee will come in the rough
winds, that rends the rockes : hee will firft hum-
ble men, and make men fit to receive the Gofpell,
and Chrift by the Gofpell, before they (hall have
him, and therefore it is faid,tha: thepoore receive
the Gofpell, that is, thofe that are broken hearted
receive Chrift tendered in the Gofpell , becaufe
they are thorowly humbled.-for this caufe alfo we
Preach the Law to bring men to the fight of their
finnes that they may be humbled 5 and therefore
it is called, a Schoole-mafter to bring us unto Chrift 5
the Law fhowes unto men the finfulneffc of their
nature and their indifpofition : / had not knowne
frnne ( faith Paul ) but by the Law, that is, I had not
knownefinneas finne,to humble mee, if I had not
lookt into this GlaiTe, if I had not bcene taught
by this Mafter,and this is that which makes men
flie unto theCitie of refuge, that is, they will not
runne unto Chrift till they be humbled : this wee
fee in the Prodigall, Luke 15. 16, 17. hee would
never goe unto his father, till hee could fee no
meanes to efcape s and then hee takes a refolution
to goe-, fo a {inner will never receive Chrift nor the
Gofpell till he be humbled.
Now there is a two-fold negleft , the firft is a
totall, the fecond is a particular negledi.
Firft, I fay, men negle<5t Chrift totally, when
they refufe all the offers of grace, when they will
not have Chrift upon any condition : they will not
fpeake when the fpirit cals, they will not beleeve
that they may befaved, thefeare the fame with
them
Pauls Cofflt>erfion,
them in the Gofpell, That were invited unto the
marriage: they excufe^themfelves, they have other
imployments, that they, muft looke unto ; let Chrifl and
grace goe where they will, bothfarmes and Oxen and
wives muft fir ft bee looked after, that is, they minde
earthly things more then Chrifl : and if Chrift will
not bee had without they loofe the loveof thefe, they
will not come, they know thefeajl was ready, but they
mind it not : and this is the condition of many men in
the world, they will not come iri within the lifts of the
G oft ell, leajl they jhould be catcht with the hooke :
though they generally beleeve, yet they will not out-
wardly profejfe Chrift : this is a fearefull condition
if they continue in it, hee hath fworne that they
fliall never enter into his reft.
The fecond is a partiall negleci , and this' is
when they make a mixtureboth of the loveof the
world, and of the love of Chrifl •, they minde
Chrift, and grace, and holineffe, but they minde
them not altogether, that is, they would bee con-
tented to doe fomething for Chrifl:, but they will
not doe all things, it may bee they will forlakca
little profit, or pleafure, orvaine glory, orcove-
teoufnefle, for Chrift, but they will, not forfake
afl. Thefe are like the three grounds jpoken of in the
Goftell, the firjl ground received Chrift , but they
would not frofejfe him : fo many men will be con-
tented to heare the Gofpell , but they will not
profeffe Chrift , becaufe they are not thorowly
humbled, or if they doe chance to profefle, yet
they will not continue : the reafon why the feede
B b 3 in
89T
2*
ipo
Payls Conner fion.
in the firft ground, did not continue, was becaufe
the plow had not gone deepe enough, that is, they
were not humbled.
The fecond ground went yet further 5 it no:
onely received the feed , but it fprung up with
much hope of a fruitfull harveft ; yet it continues
nor,it will not fuffer for Chrift: fo many men will
receive the Gofpell, and joy in the profeflion of it,
but they will not fuffer for Chrift : becaufe they
are not humble, that is, the plough went not deepe
enough to humble them.
The third ground went yet further , it did not
onely what the other did, but it did that- which
the other would not doe, that is, it would be con-
tented to fuffer for Chrift , but yet it would not
doe all things ; hee would retaine fome pleafure,
and fome profit : when any earthly thing, which
his affections wereglevved to, flood in competiti-
on with Chrift , he had rather loofe Chrift, then
hee would loofe all his pleafure in thefe earthly
things, becaufe he is not thorowly humbled: hu-
miliation comes and takes all impediments away,
plowes up the hardneffe of the heart, fees the affe-
dions on another objed: to delight in,checkes the
will, opens the mind, awakeneth the confeience,
that Chrift is all to him in all things: and there-
fore it is compared unto the good ground, that
received the Word with an honeft and good heart,
the heart will not bee fit to receive that good, that
will make it good till it bee plowed deepe and
humbled, then the Word will grow, the heart
muft
Pauls Conyerfion.
191
muft bee humbled before grace will grow : and
therefore, this is the effecft, that humiliation works
when the heart is humbled : hee will not part
wichChrift for anything in the world. There-
fore you fee upon what ground humiliation is ne-
ceffary, becaufe men will not receive Chrift till
they be humbled.
The fecond queftion, is, whether humiliation is Anfw. 2
fimply, and abfolutely neceffary.
To this I anfwer, that it is not limply, andab- \j%g*ft. 2.
folutely neceflary, for it is not a fiinple grace, and
therefore not neceffary on Gods part. But it is a
condition required on our parts, becaufe we will
not receive Chrift till we be humble. I fay, it is
notafimplegrace,or fimply neceffary. For that
which a man may exceede in, is not fimply necef-
fary : but a man or woman may have too much of
it,that is,he may exceed in themeafure,he may be
over humble : and therefore Paid writes unto the
Corinthians, 2 Cor, 2.7. That they fhould comfort the z Cor,2.7.
imettious perfon , leajl hee jhouldbee fwallowedup of
grief e : now that which is a fimple grace, a man
cannot have too much of: hee cannot exceed in
it ; as for example, a man cannot have too much
faith, or repentance, or love, fandiification, &c.
but the more hee hath of thefe, the better: now,
howfoever it is not fimply neceffary on Gods part,
becaufe hee can fave men without it, yet it is a ne-
ceffary condition, on our parts: and in regard of
Ds, becaufe we will not receive Chrift till we be
humbled. And therefore it is, that we Preach the
______ Gofpell
192
Mauh.n.iS.
Rcvel.2z.17.
Pauls Conner fion.
Gofpell generally fometimes, fomecimes with the
condition, as in LMatth. n. 28. Come unto mee all
that are weary arid heavy laden , and Iwilleafepu .
till men doe feele finne as a heavy burthen , they
will notcome unto Chrift to beeeafed of it. A-
ga'me,'mRevel,22. 17. whomever is athirft, let him
come and take of the water of Life freely : except
they firft be athirft 4 and finde they ftand in need
of Chrift, they will not come unto him to be re-
frefhed. Againe, fometimes it is put without any
condition, except faith: Revel, n.andwhofoever
will Jet him take of the water of Life freely, that i*s,
whofoever hath a defire to come unto Chrift, let
him come- and he (hall have him without any ex-
ception of -per fons or condition, Hee that belee-
veih fiallhee faved, and hee that beleeveth not \hall
bee damned ': bring true, faving, purging, working
Iuftifying faith,and thou ftialthave Chrift and fal-
vation: where there is no mention of humiliation.
For there may wee know , be feedings, without
plowing, and there may be plowing and yet no
(owing, and fowing and no reaping, fo I fay,there
may bee favingand fan&ifying grace wrought in
the heart without humiliation 5 and againe, there
may be humiliation and no true grace at all, or ge-
nerall graces, but not fpecialland faving graces:
but the way to make us fit to receive grace is to be
humble. A man may be faid to receive Chrift by
a common light of knowledge, and hereupon doc
many things for Chrift ; but yet he will not take
Chrift for his King afwell as a Saviour, except he
be
Pauls Conner/ion.
be humbled, hee will not take Chrift fo, as to be
ruled by his Lawes , and to live under his Com-
mands^ will not take him with loflcs andcrofles,
difgrace and reproach; till he be humbled, he will
not indure reproach , he would be content to have
Chrift, but if Chrift muft coft him all that, then
Chrift and he muft part , but when a man is tho-
rovvly humbled, then he will part with all things
for Chrift, nothing (hall befo deare and precious
unto him, as Chrift will be, if any thing come in
Competition with Chrift , hee will refufe it for
Chrift; thus you fee that humiliation isanecefla-
3y condition on our parts, theugh not afimple
grace.
The third Queftion, is this, whether there bee
any kinds of humiliation more then one.
To this I anfwer , that there is a two-fold for-
ro w : the firft is a preparative forrow 3 the fecond
is a godly forrow. The preparative forrow, is
nothing dfc but a forrowing forfinne, as itcau-
feth punifhmefit, or a forrowing for fome Judge-
ment likely to ittfufc, and pronounced againft him,
but this is not the true forrow: a reprobate may
have this forrow, which fliall never be faved, this
was the forrow of ludas , and Cain, and <^Ahab :
they forrowed, but it was afalfe forrow, only a
worke of the flefh : it hath his original! from na-
ture, its object punifhment, and its end defpairc :
but the fecond is a godly forrow,fuch as the Apo-
ftle fpeakes of, ini Corinth.-j.j. that rvorkes repen-
tance not u bee repented of, that is, it turnes the
C c heart
n
Anfw.
1 Cor.7.7.
*?4
Pauls CoM>erJion.
heart to God, it takes away that flintie difpofition
of nature, by the conveyance of grace j it makes
the heart better, it brings it into a frame of obe-
dience, itworkesa vvillingneffein it to good, fo
that the difference of them lyeth, in this -, the one
is outward,but the other is inward;the one is from
grace, the other is from temporall things ; the one
is a worke of the flefb, the other is a worke of the
fandifying Spirit : the one will make amanflye
unto Chrift,becaufe of our wants,(as in the exam-
ple of the Publican : efpecially in the prodigall
fonne, hce never feekes unto his father, till hee be
thorowly humbled : then he concludes, I will gof
unto my father :) the other will fet and pufh a man
further from God, this wee fee in Cam and luda*,
their forrow made them run away from God : but
this godly forrow or humiliation never refts till
it bring a finner into the prefence of Chrift 5 and
when the foule is in Gods prefence, then it will
never reft, till Chrift have made its peace with
God : but as I faid, the nature of the worldly for-
row^is to drive a man further from Chrift.<J* dam
had this forrow : he runnes and hides himfelfe. A
carnall man will forrow , either for fome prefent
Iudgement upon his perfon, or elfe upon his f)\>
ftance , but yet it will not turne the hearr,that will
not worke a plyable difpofition in the heart, to
yceld obedience out of love, in hatred to finne$but
on the contrary ,that hardncth the heart the more,
even as water hardneth Iron when it is hot,but thib
godly forrow works mother cffe<Ss: therefore the
Apoftle
Pauls Cenrverjion.
Apoftle faith , I was glad that you were forroW-
full, becaufeit wrought repentance in you, that is,
it changed your hearts: fo much for tKis queftion.
The fourth queftion is this, whether there bee
any difference betweene the godly forrow, and
that which is falie.
To this I anfwer, that they \ ^ Caufo#
diflferm three things efpecially. ^ ^ Effe( ^
The firft difference is in the ob je& : the objeft
of worldly forrow, is the punifhment of finne,
the wrath of God, he lookes upon thefe without
any relation to Chrift : but the obje<5i of godly
forrow is finne, as it ftands in oppofition with
the love of God towards him in Chrift, and how-
(bever a regenerate man lookes upon the punifh-
ment, yet in a different degree, not fo much be-
caufe hefeares punifhment as that he fliouldgive
his father fuch <;auft, to take fuch difpleafure a-
gainft him : but it is finne that hee principally
lookes upon. viz. that he hath difpleafed fo good,
fo gracious & Father as God hath beene unto him,
and thisis that which workes humiliation in him :
but the other fees the wrath of God , and hell,
death, and that finall feparation betweene him,
and happinefle, and hereupon for feare of punifh-
ment he is humbled : Thus you fee the difference
in the obje&s.
The fecond difference is in the caufes 3 the caufe
of the worldly forrow, is either fome judgement
prefent, cither upon his perfon, or in his fubftance
Cc 2 or
m
4. jg£9*.
Anfw.
*>
Pauls Com>erfion<
or in his family, or elfe it is fame judgement that
heefeares God will inflift upon him hereafter ei-
ther in his riches, or in his credit and reputation
amongft men : and therefore, for feare of thefe he
is humbled.
But the caufe of godly forrow is the apprehen-
fion of finne, as it is contrary unto the nature, pu-
rity and perfedion of God, as alfo of Gods love
towards a man y he hath an eye given him where-
by he fees into the riches of Gods love unto him,
and then refle&s upon himielfe , and fees his car-
riage towards God for fuch mercy, and finding no
proportion betweene them, hence grawes his for-
row that hee fliould thus requite God with finne
for mercy.
The third difference is in the effeds, for as they
doe proceed not from one and the feme ground:
fo they bring not forth the fame, but contrary cf-
fe<3s, and they are three fold : Firft, worldly for-
row , it drawes the affe&ions of the heart from
God, becaufe they fee him as a judge, they cannot
love him as a Father ; he takes God to be his ene-
my , and therefore doth what he can to flye from
him, becaufe he expefts no good from him, this
we fee as before in Adam^ Cain and Iudas : but the
godly forrow, it makes a man cleave fafter unto
Chrift, to fticke fafter unto grace , it whets the
affections, to love Chrift, to prize Chrift more,
it workes a willing readinefle in the foule to o
bey, it puts by that which would make him flv>
from Chrift , Secondly, worldly forrow, it hurts
the
T^
Pauls Covfterfion*
l 97
the body, it breeds difeafes, it wafts and confumes
thelntrailcs, breeds and brings confumption of
the body, itduls, and makes dead the foule, it
takes away the rellifh of fpirituall things, it makes
a man careleflc to good, it daules and makes a man
unwilling unto any good. But thegodly forrow,
it is the life of the foule , it is the health of the
body^ it quickneth the foule of man unto good,
it puts a new life into it : it workes a readineffe in
the will , and love in the affe&ions to Chrift,
grace, and holinefle. Thirdly, worldly forrow,
it makes a man of a hot, and a fiery fpirit, it ftirres
him up after evill , to reproach and difgrace his
neighbour, it fils him full of hatred, revenge, and
envy: but godly forrow, it breeds another kind
of Spirit in him, it makes him of ameeke, and a
quiet fpirit : worldly forrow will not put up re-
proach di/grace and wrojig, but this will put up
all injuries and wrongs, and whatfoevcr elfe hee
meets withall for Chrift : thus you fee the diffe-
rence betweene thefe.
The fifth queftion, is this, how (hall I know
whether my forrow be a godly forrow or no.
To this I anfwer, you ri. By the Ingredients,
(hall know it, by thefe ^2. By the Continuance,
three things,; c?. By the Event.
Firft, I fay, you (hall know it by the Ingredi-
ents: for firft they have not onely the fence of \
punishment, which is common unto the worldly
forrow : for I fay, howfoeverit is the property of
worldly forrow to apprehend punifliment, fetit
Ccj is
1
ip8
Pauls Converfron.
is likewife required of godly forrow, to be fenfi-
ble of punifhraent j but there is another light put
into him, whereby hee fees into rhe undeanenefle
of finne: hcfecsiinneinitsowne dye, notonely
finne, to bee finne, but finne to bee vile $ and here-
upon he will not content himfelfe with mercy,un-
lefle he may have grace : but the other cares not
if he may be free from punifhment, whether hee
hath ftrength againft corruption or no.
Secondly, you fhall know it by the continuance
of it : godly forrow is conftant, but worldly for-
row is but a paflion of the mind$ it changes,it lafts
not, though for the prefent it may be violent and
ftrong, and worke much outwardly, yet it comes
but by fits, and continues not 3 like a land flood,
which violently for the prefent over-flowes the
banckes, but it will away againe, it is not alwayes
thus: but the godly forrow is like a fpringthat
(till keepes his running, it is not dryed up, but
runnes ftill, it is not fo violent as the other , but it
is more fure : you fhall have it ftill running both
Winter and Summer, wet and dry , in hot and
cold, earely and late ; fo this godly forrow is the
fame in a regenerate man ftill, take him when you
will, he is ftill forrowing for finne,rhis godly for-
row it ftands like the center of the earth , which
removes not, but ftill remaines.
Thirdly, you fhall know it by the fuccefTe, and
event of it, it willturne the heart Unto Chrift, it
will make'the heart ftand more* firmc in grace, it
'•will turne the whole frame of thetfoule unto God
2i like
Pauls Canrperfion,
like the Loadftone, that will not reft till it hath
toucht the Iron, or as the needle touched, will not
ftand till it touch the North-pole : So it is with
rhisgodly forrow, whenaman hath received but
a touch of the fpirir, he will never reft till he hath
toucht Chrift : till he be at peace with him, no-
thing will fatisfie him till Chrift come into the
Souk, rill Chrift be his : nothing will make him
to remove that confidence, and truft, that hee hath
in Chrift, all things fliall goefor Chrift. But the
worldly forrow hath another fucceffe: namely,
toflyefafteraway from Godj a§I havefhowed
in l*das and Caine. And thus much for this que-
ftion.
The fixt queftion is this , feeing the objeft of
godly forrow is finne 5 whether there be any de-
grees of this godly forrow.
To this I anfwer , that howfoever finne is the
chiefeftcaufe of godly forrow, yet notwithftan-
ding it admits of degrees, there are divers degrees
according unto the apprehenfion of the thing
conceived : fbme forrow more, and fome lefie ac-
cording to the proportion of grace received, eve-
ry one i&one degree or other, but the caufe in eve-
ry one, is properly finne, but thefe degrees of for-
row proceed from a three-fold caufe. Firft, be-
caufe God will give more grace unto one,then un-
to another 5 where he doth intend to make a great
building of grace, there hee will lay a deepc foun-
dation of godly forrow : and on the contrary,
where he doth intend to beftow leffe grace, there a
l 99
v
6*£*eft.
A»flv.
200
Pauls Corroerfion,
Idler foundation will ferve : as in a temporall
buildings no wife man will lay a great foundati-
on to a little houfe, but will proportion it accor-
ding to his building. Secondly, becaufe he feemes
to love fome above others, hee exprefles himfelfe
moreunto fome then unto othersmow where God
will expreffe a large meafure of love, there hee
will worke a great meafure of godly forrowj as a
father loves that childe beft that hee beats moft.
Thirdly, becaufe fome have a greater meafure of
knowledge then others , fome have received a
greater meafure of illumination then others : now
there is nothing more forceable to make a man
humble, then to be fpirkually irilightned 5 fo long
as a man or woman doth not come unto the true
knowledge of finne, and the excellencies that are
in Chrift and grace, he will never be humbled.
Thefeventh queftion, is this, what is the leaft
meafure of humiliation.
To this I anfwer, theleaft meafure of humilia-
tion neceflary, is that which makes a man beleeve
in Chrift: viz. makes him to flye unto him, and
to prize Chrift above all things: as the Prodigall,
he did not at the firft goe unto his father* but hee
confidered of it, and when hee fees no way to e-
fcape, then he faith, I will goe unto my father 5 fo
a Chriftian that hath the leaft meafure of humilia-
tion and godly forrow , it will make him to flye
unto Chrift ; the leaft meafure will give him fuch
a fight of finnc,and fuchaglimpfeof glory, that
hee will. prize it above all things, it will fhew him
rhat
Pauls Conyerjion.
20 1
that there is no way toefcape hell , but by going
unto Chrift ; that nothing will fatisfie for fin,but
the blood of Chrift, nothing fo excellent as grace
and holinefle is : it will tell him, that he that will
beeChrifts Difciple, muft doe thefe two things.
Firft, he muft deny himfeife, he muft renounce all
truft and confidence in any thing for falvation
without Chrift: and heemuft deny all abilitie to
worke that which is good without the Spirit. Se-
«ndly, he muft take up the croiTe, that is, he muft
ffer what God will have him 3 cither in his name,
or body, or goods : this is the laft meafurc requi-
fite, without which thou- wilt not receive Chrift 5
and thus much for this laft qucftion.
Isitfo, that humiliation is foneceflfary, to the
right receiving of Chrift and the Gofpell , this
fhould teaqh us to confider our condition and e-
ftate, whether we have this condition in us or no :
let every man by this try his condition , whether
he hath received Chrift or no , and this, muft not
be outwardly but inwardly, not a forrow in fhew,
butinfubftancej and thinke not that a little fob-
bing and fighing will ferve the turne , a little rin-
ging of the hands,a few teares, and a little hanging
do wne of the head ; but it muft be a deepe humilia- '
ti$n, fuch a humiliation that proceeds from the
fpirit: in Romanes 8. 1 J. ym have not received the
fpirit agaim to feare, but the fpirit of Adoption : you
oncehadaflavifh feare, a feare contrary unto this
true feare, which was the fpirit of bondage^ but
you (hall not have it againe : but that humiliation
Dd fhall
Ffi.
Rom.g.if«
Pauls Conloerfion,
objeft.
(hall proceed from another ground ; namely,from
thefpiritof Adoption, whereby you (hall feare
him, not as a Iudge, but as a Father : therefore Jet
every man enter into his owne heart : and fee whe-
ther this condition bee in him, or no, andthinkc
not to come unto Chrift, or to bee ingrafted into
Chrift without it : for as I faid, howfoever it is
not (imply neceffary, on Gods part , yet it is ne-
ceffary on our parts, becaufe wee will not receive
Chrift, and the Gofpell,till we be thorowly hum-
bled. And that you may fee the neceflity of this
duty of humiliation: I will (hew you in five par-
ticulars, that a man cannot receive the Gofpell ex-
cept he be humbled.
Firft, a man or woman muft be humble, or elfe
he will not receive Icfus Chrift. To receive Iefus
Chrift, is the firft aft of the Gofpell : and there-
fore we preach the Gofpell generally unto all, that
whofoever will, may have Chrift: but you muft
firft receive him, and this you will not doe till you
be humbled ; till yee thinke you ftand in need of
Chrift, till then, you will thinke the worke too
great, and wages too fmall ; as for example, K^i
woman muft firft receive her husband, and bee united
unto him, before jhee can bee made partaker, either of
his riches , or honour : fo before a Chrijlian can bee
made partaker of the benefits of Chrift^ he muft deny
him f elfe , and cleave wholly unto Chrift: and re-
ceive himfoy as to be ruled by him, and tofuffcr for
him.
But forae men will fay, this is too much, what
muft
Pauls Corft>er(ion.
mud I fo receive Chrift , that I muft forfake all
things for him i
To this I anfwer, it is no marvaile though thou
thinkefo, becaufc thou art not as yet humbled,
but if thou vvert humbled, thou wouldeft never
fticke at any thing 5 when a man is humbled, hee
is then in the condition, that hce (hould bee, both
to deny himfelfe take up the crofle, and to follow
Chrift : when a man is humbled,then he cares not
to bee trampled under foote for Chrift : to fuffer
difgrace, reproach and (hame for Chrift, but till
rhen,amanwillnot,fomethings a man will doe,
bornot-this : therefore it is neceftary to the recei-
ving of rhrefiofpell, that a man be humble.
Secondly, tp receive the Gofpell is to enter-
taine Chrift into the foule ; hee that entertaines
Chrift fo , muft retaine him , and continue with
him; he muft not take Chrift tor a day, or ayeere,
but he muft take Chrift, as a woman doth her huf-
band, for terme of life : nay, after life, and that in
fuch a manner with fuch a holy demeanor of him-
felfe, that he may not give the leaft occafionof e-
' vill that may be to Chrift, You muft take heed of
grieving the fpirit, and you muft refift the workes
of thedevillj if you contraft with Chrift, you
muft takehced of defpifing him, take heed of gi-
ving the Spirit a non-plus. And you muft continue
in all eftates, and keepe as the Apoftle faith, your
profeffion without wavering < I fay, howfoever a
man may praftife,and promife, and doe much for
Chrift, yet except hee bee humbled, hee will not
Dd 2 hold
203
Anfrv.
2.
204
Ol «fcii|-
Pauls Conyerfion.
hold out : and therefore we fee in many, that there
are bubbles of graces as if they would retaine
Chrift, and continue with him, they doe fomc-
thing, but they doe not perfevcre to the end, like
thofein Hebr. 6. 5. that have rafted, that is, pro-
fettcdj but fall away : and this was the fault of the
three grounds, they received the Gofpell, but
they continued not $ Chrift entred not into them
dcepe enough. Now the difference of the foure
grounds , was humiliation ; every ground was
plowed , but none plowed to purpofe , but the
fourth ground : when there is but an. outward
fhow df hplinefle in a man, it will not keepc his
colour alvtf ayes, it may glifter and cayrya (hew of
the right ftampe, but when it comes to tryall it is
but counterfeit, but when the fanftifying Spirit
comes, and toucheth the heart of a Chriftian,
and hee is thorowly humbled ? hee will never
loofe his beauty 3 heeis Gold, try him how you
will.
Thirdly, to receive the Gofpell, is to take
Chrift, and to part with all things for Chrift, ma-
king him his chiefeft joy, prizing him (o y that hee
will loofe any thing for him, like that wife Mar-
chant in the Gofpell $ which when he had found
the Iewell , went and fold all that hee had, and
bought it: there muft be a prizing of Chrift above
a mans felfe , hee muft part with all things in the
world, with husband and wife, with father and
mother, with brother and fitter, with friends, with
honour, and riches, pleafure, and all things elfe,
and
O
Pauls ConDerjion.
and account Chrift more then all things: now this
a man will not doe, till he be humbled.
But you will fay , What muft I forfake father
and mother, and wife for Chrift , or elfe I cannot
have him 1 this is a hard thing, the worke is too
great
there is not fure fuch need of Chrift or
grace, or at the leaft, Chrift will not impofe fuch
a burthen upon mee.
I anfwer, yea; you muft forfake all thefe things:
if you will not,you (hall never have him, this was
the fault of the fecond ground, there was both a
receiving, and a rejoycing in Chrift, and this was
:agood propertie, but yet there was not joye-
nougfybecaufe there was not humiliation enough,
the plow had not gone deepe enough, and there-
fore it was that they continued not , fome things
he would doe, but not all things for Chrift, but
when the heart is humbled,that is, when the plow
hath gone deepe enough in humbling a man ;then
hee will and not till then , make Chrift his chie-
feft joy.
Fourthly, to receive the Gofpell, istotruftin
Chrift wholly , to depend upon him both for
grace and falvation, and every thing elfe that is
good : he will labour to know the length,and the
height, the depth, and the breadth of the riches of
Chrift, he will lookeftill unto the precioufnefle
of Chrift, becaufe he will not have his mindeex-
ercifed about vaine andfoolifli things, and this no
man will doe, till he be humbled* no man will fee
his need till he be humbled, hee feares nothing, he
Dd 3 thinkes
205
:i x
0b]ett.
Anfw*
io6
Pauls Conner fion<
thinks he (lands in need of nothing, but when a
man is brought to fee hell, hee will cry for Chnft
and grace, then hee will prize things according to
their worth .; then he will fee fuch excellencies in
Chrift, that he never faw in any thing elfe; fuch an
infinitenefTe of puritie and holineffe , fuch aboun-
dance of fan&ification and redemption, fuch joy,
fuch glory, and fuch pleafure,fuch love, fuch con-
tent, as is not in any thing elfe 5 now he will deny
the world , profit, or pleafure, or any thing elfe,
and feeke, depend, and truft wholly in Chrift.
Fifthly, to receive the Gofpcll, is, to doe and
fuffer what is commanded him, as Paul in this
place. Lord 7 what wilt thou have mee to doe? as if he
fhould fay s I am ready both to doe and fuffer
whatfocver thou wilt have mee, and Paul was as
good as his word, as appeared by thofe reproches
and fufferings that hee bare for Chrift , alwayes
making ready to lay downe his life for Chrift,
now fuchadifpofition no man will have, fuch a
thing no man will doe till he be fir ft humbled. Yet
as I laid, a man may doe fome things as the dead
hand of the Dyall, it may perhaps point right at
one ftroke without the help of the mafter-wheeles,
but to goe round and miflenone it cannot; foa
carnall man may hit upon fome good dutie , that
God commands and refraine fome finne,that God
forbids, but to goe thorow he cannot , to take up
reproach and di/grace, to lofe his credit, tofor-
fake his friends, to lofe honour, and riches , and
pleafure, this he will not doe, till he be humbled $
therefore
Pauls Conyerfwn.
therefore labour to fee the neceffitie of this dutie
of humiliation, orelfe you will not doe all things
for Chrift, and labour to get the degrees of it, and
withall get the degrees of grace, and that will in-
creafe fpirituaJl forrow, and degrees of forrow,
makes degrees of joy : a man or woman that ne-
ver forrowes, or never had the degrees of forrow,
never truly rejoyced in Chrift, for asthefpirit
vyorkes grace, and grace workes true humiliation,
fo true humiliation works joy - y therefore you fee
it is neceflary ragaine there will be no fuffering for
Chrift, till there bee rejoycing in Chrift; a man
will not cither doe any thing , or differ any thing
for that thing, that he cannot delight in, therefore
labour to be humbled.
Now to helpe you in this worke , I will lay
downe fome meancs, by which you may come un-
to this humiliation of fpirit.
Thefirft meanes to get this humiliation, is ta
get the Iudgement re&ified, becaufe men cannot
fee finne, nor know it till then; and men will not
be humble, fo long as they remaine ignorant, but
when the judgement is re&ified, then hee knowes
finne to be the greateft evill $ Againe, a man will
notforrow, till he have a fit obje<5l for forrow, as
a blind man cannot fee any objed:,fo a naturall man
is a blind man, and hee muft have new eye fight,
before hee can fee finne to forrow for it, as finne-
and this is the re&ifying of the judgement; but
when the judgement is re&ificd, then it will for-
row for finne, and that in thefe refpe<£is.
Firft,
&#
1 * Meanes*
io8
I.
2.
Ifiu.59.2.
Pauls Corpperfion.
Firft, becaufe finne is of itsowne nature evill,
becaufe it is contrary unto the nature of goods anc f
of its owne nature, is an enemy unto God. The
Philofopher faith, if God bee the chiefeft good,
then finne is the chiefeft evill , from whence wee
may thus argue , that which is moft contrary to
God, is the greateft evill, but finne is moft con-
trary unto God -, therefore it is the greateft evill :
and the^eafon is becaufe finne is that which makes
the creature moft odious unto God. No crea-
ture, or thing, fo contrary unto the nature of men,
as finne is unto God, nothing makes God to loath
the creature but finne, all the imperfedions, and
blemiflies, anddifeafes,and infirmities of the crea-
ture, makes not God to loath it, if there be not a
mixture of finne with it, becaufe they are not con-
trary unto God : they fight not againft God, but
finne fights againft the purity and holinefle of
God 5 and therefore Gods hatred of the creature,
is onely a hatred for finne.
Secondly, to us it is the greateft evill : the argu-
ment ftands thus , that which deprives us of the
greateft good, is the greateft evill: but this- finne
doth, Ergo, fork doth deprive us of all things
that are good, but efpecially of two things>wher-
in ftandeth our chiefeft good. As firft it deprives
us of the beft outward good,which is God : as the
Prophet faith, Your fmnesfepar ate hettveene you, and
your God : and they keepe good things from you ; of
all other good , efpecially they hinder the com-
ming of grace into your hearts,
Now what grea-
ter
Pauls ConVerJion,
ter evill can there be, then this,to keepeboth God
and his Grace from us. Secondly , it deprives us
of thechiefeft good within us ; as for example :
Firft, it deformes the beautie and ftrength of the
inward man : Secondly,it weakens that grace that
is within, that is, it makes us unable to refift evill,
this is the nature of finne.
Thirdly, if you cannot fee it inthefe, then come
unto the effe&s that it workes, and it will appeare
to be the greateft evill. Firft, ic turnes all the fa-
culties and parts of the foule & body to evill, and
is the breeder of all diftempcrature , as feareand
horrourinthe foule. Secondly, it brings all the
evill that doth befall a man in this life, they all
come by finne $ all fhame, reproach, povcrtie, dif-
grace, punifliment, comes by finne s now if you
will but confider finne in thefe , you will fee it to
be evill $ butefpecially, you (hall fee the evill of
finne in a diftrefled conscience : what feare, what
amazement, what aftonifhment,and defpaire,what
forrow , what anguifh of heart is there i as upon
ludasy no reftitution will ferve , no comfort will
worke, no perfwafion will prevaile : thus if you
looke upon finne it will appeare the greateft evill.
Fourthly, finne is the greateft evill, if you con-
fider the medicine that muft come to heale it ,
Chrift muft lay downe his glory for a time, hee
muft abafe him felfe, hee muft come from heaven
to earth , he muft take our nature upon him, and
humble himfelfe unto a curfed death, before finne
can be healed, now put them altogether : finne is
E e evill
209
2lO
l.Meanes*
Pauls ConVerJion,
evill by nature : Againe it is cvill , becaufe it de-
prives us of the greateft good, both within us,and
without us, itisthecaufeof all difeafes, fhame,
and reproach j fuch an evill that nothing will
heale, but the blood of Chrift: looke uponfinne
thus claathed , and it will appeare the greateft e-
vill : Make confeience therefore of little finnes,
for they bring great evils - y though the fands of the
Seas be but little , yet a many heaped together,
make a great burthen, fo finne though but in an
idle word, thought, or behaviour, feeme to be but
a little finne, yet lay many of them together, and
they will breake the foule,and make it barren, and
unfit to good 5 if a man owe but little debts, yet
if they be many, if he looke and caft them up in
the totally hee will finde himfelfe prefently to bee
but a barikerupt ; fo it is with finne, what though
the finne be but a little finne , yet give this a little
vent, put it to a&ion, and this finne will proove a
great finne 5 give once confent, and in time it will
be a raigning finne: and when it is thus , then it
turnes the fouie into evill, lets it on a rage, impri-
fons it^ makes it to obey , and to be a flave to Sa-
than , now what greater cvill can there bee then
finne : thus much for the firft mcanes to get the
Iudgement redified, which will fee finne, foas
to humble it.
The fecond meanes to be humbled is this, you
muft labour to make your hearts fit to be humble,
and that you may doe this , you muft dot thefe
things.
Firft,
Pauls Ctnverfion.
Firft, you muft labour to get fotnt fenfe of holt-
nejfe, that is, you muft get the heart in a frame of
grace, for except a man get the fpirit , he will not
be humbled, but when there is holineffe bred in
the heart, then he will fee finne to be humble, hee
will fee finne out of his place. Take any heavy
thing , efpecially water, and in its place, it is not
heavy, but let it be remooved out of its place and
it will be a heavy burthen ; even fo will finne bee
unto you, when you have once gotten the fpirit,
you will then fee finne out of his place , and to be
a heavy burthen, thatyou will not willingly beare
it, but you will ftoope under it, and therefore the
more holinefle that any man gets, the more will be
his fight of finne; and where there is mod fight
of finne , there will be moll: griefe for finne, and
thisgriefeis alwayes accompanied with this hu-
miliation that I fpeake of; and where there is the
greateft humiliation for finne, there is thegreateft
doore of mercy opened; wherethereis mod: fence
of finne , there the heart is beft fitted for grace,
and in this cafe, the more tender of confcience,the
better Chriftian.
Secondly, if you would be fit to bee humble,
confider another thing, which is the punijhment of
finne, if you continue in finne, you (hall be damned,
deprived of glory : you were once good, confi-
der now, wherein your happinciTe confifts, con-
fider that you have an immortallfoule, and that
you muft be called to an account -> the ferious coq-
fiderations of thefe things, will make you to bee
Ee z hum-
ZU
m
I Cor. £.9,
Pauls Com>erfign*
verfe.
humble: Nebuchadnezzar when he is brought to
belikeabeaft, then he confeiTeth that the Lord is
God, and humbles himfelfc , even fo fhould wee.
Againe, doe but confider that all things are in the
hands of God, and that every one of yoa in par-
ticular are ; and that he is able prefently to difpofe
of you, as he will. Againe, confider that God is
alwayes every where, that hee fees all things, and
that he will judge all men,and that a day of judge-
ment, a day of departure to judgement is appoin-
ted unto all : confider alfo the feverity of the
Iudge, the fentence that hee will pronounce the
punifhment that he will infliifi, the eternity of the
time 1 1 fay, if men would but confider thefe things
wifbly, they would not goeon in finne, as they
doe : but the want of confideration of thefe
things keepes men from Chrift. For if the adul-
terer would but confider what the Scripture faith :
that no adulterer (hall be faved, or if the covetous
man, or drunkard, &c. that wholly devotes them-
felvesunto evill would but confider that in 1 Cor.
6.9. that none of thefe fhould inherit the Kwgdome
of God, they would not goe on in finne as they
doe. Againe , if they did bur confider that all
finne ends in paine,that every a& finne wounds the
foule, it would furely make them bumble, this is
that which the Lord complainesof in Deut. 32.
to 29* verfe: O thatmypeeple were wife , that they
would but confider with themfelves, viz,, their
finnes, their affMions, my lovein their deliveran-
ces y that is, Othat they would but looke backe
unto
™
Pauls ConVerfion.
unto the former account and fee what they have
done$for my love,it would caufe them to be hum-
ble: Dolour is the relu&ancy of the will , now
the Will will not ftrive till there bee a change
wrought, neither will a man be humbled truly,till
there be a thorow change in the foule 5 therefore
labour after holincffe, and get both a fence of ho-
lineffe, and a fence of finne, and this will hum-
ble you.
The third meanes to get humiliation is applica-
tion, you muft apply both what you have recei-
ved, and what you have paid together, and then
caft up the account : firft confider what you have
received from God, and what you doe prefently
enjoy 5 and then confider what have I paid , what
have I done, how have I demeaned my felfe, what
obedience have I yeilded, what thankes have I re-
turned? Againe confider the excellency that is in
grace, and then confider finne, that it is evill by
nature, that it is evill to me, that it brings forth e-
vill effe&s, except you thus wifely apply it,it will
not humble you, you will notfeele finne, or e-
fteemeit as a burthen, becaufe you will not fee it
out of its place. It will be as a heavy burthen
at the foote, which though never fo heavy, yet it
is not felt, it will not hurt a manfolong,as it lyeth
there; even fo finne will not be a burthen unto the
foule,till it be applyed unto the foule by the fpirit,
but when it is applyed, then it will bee like a bur-
then upon the backe, which a man will quickely
be weary of, finne will then clogge a regenerate
Ee j foule,
213
$.Mems t
214
Pauls Conrperfion.
foule, and humble him, and this wifedome wee
may learneof thedivell himfelfc, when hee will
bring a man unto defpaire , hee will ftill hold out
before a mai his finnes, and that with aggravati-
on of them , th^t fo he may come unto the fight
of them: and then he will hold out the Iuftice,and
purity of God, that he will not let finne goe un-
punifhed, that he (hall not be faved, that fo a Chri-
ftianmay be out of meafure deje&ed: and thus a
Chriftian (hould doe if hee will bee humbled, let
him ftill fet finne before him, and that not only in
the generall, but alfo to apply it in particular unto
theconfeience; and efpecially, in cafes of relapfc,
for as figures added to Ciphers doe make the to-
tall the more,fo relapfe in finne is a great finne 3 and
a particular notice of them , will caufe great hu-
miliation. ,
Againe, let man fet before him finnes againft
knowledge,or great fins; and this will be a meanes
to humble you, for what is the finne againft the
holyGhoit, but finning againft knowledge upon
an obftinate will in defpight of God and the Spi~
rit: and that the finne of knowledge is a great finne
Afts 17.30. appearesin Acls 17. 30. At the time of their igno-
rance God winched ', that is, fo long as you wanted
the meanes of knowledge, both of knowing mee
and my Spirit, I little regarded it, Iwinckedat
it, that is, I efteemed it not fo great, but paft it o-
L ver, but now the caufe is altered, fince I came in
my owne perfon, and prcacht unto you: now 1
will not wincke at your finne as before, ^1 will not
' paife
Pauls ConVerjion,
pafle it over as I did before • but I will behold
you in another m^nher. After the knowledge of
finne to fall into it, and then not to bee humbled,
is to flight a finne , and to flight a finne after the
committing of ir, ismore dangerous then the UnnQ
it felfc, wounds the foule more, provokes Gods
wrath againft a man the more; as a fervant after a
fault committed, when his Maftertelshimof it,
if he (hall then flight it, as not regarding it, the
flighting of it, incenfes his Matter more agatnft
him, then the fault it fclfej therefore if you would
be humbled, apply finne unto the foule, and come
from the general], unto particular finnes, efpecial-
ly faften your hearts upon great finnes : that rule
in Logicke holds true, that generalls worke not,
but particulars are prevalent : As I faid before,
when finne lyeth like 3 burthen at the foote, it
hurts not, but when it is laid upon the fhoulders,
then it hurceth : faving knowledge brcakes the
heart, and humbles the foule : on the contrary ig-
norance hardens more and more: this wee fee in
lob. 4. in the woman of Canaan^ the reafon where-
fore (lie received not Chrift, was, becaufe flie wan-
ted knowledge, to know her ovvne eftate; generall
conference, and exhortations to receive Chrift will
not ferve till Chrift comes in particular unto her,
and tels her in plaine words, that (he is an harlot;
untill then, fhee little regarded him, then (hee can
beftirre herfelfe, then (hee can confefle , and bee
humbled: and thus hee dealt with -Paul in this
place, P*nl why ferfecutefi thoumee, and thus hee
dealt
«*
Iohn 4.
Ads 9.4.
Gen.j.ii.
lofaa ti.ifi
^Meanes*
Pauls Cony erf on,
dealt with i^idam , what haft thou done, haft thou
eaten,&c? thus he dealt with Peter, Iohn 21.15.
&c Love ft t bournes, feed, feed, feed, &c .* there-
membrance of particular finnes wrought a gene-
rail change in them, and mightily humbled them :
therefore, if you would be humbled , apply par-
ticular failings, and exclude none, and God will
not exclude thee: you know that which will take
a great ftaine out of a garment, will furely take
out a lefler : even fo feare not, but if God hath
given thee a heart to fee fome great finne, and the
aflurance of the pardon of that finne, hec will
forgive thee all finnes : thus much for the third
meanes.
The fourth meanes, to get humiliation, is this,
we muft labour to bring things unto a propinqui-
ty, that is, let vs looke upon finne paft, as prefent,
and fo neere at hand : for this is our folly , wee
looke upon finne , great way off , and that is the
reafon, that finne is fo little regarded of us, be-
caufe we cannot,as we might, fee how odious it is:
the Philofopher faith, that things a great way off,
are as if they were nor, they doe not hurt us, and
this is the caufe why men are not humbled : ex-
perience proves this, you know death is the terri-
bleft thing in the world, but yet becaufe we looke
upon it a farre off: therefore it is, that it doth not
affright us now : to hclpe you to bring things to a
propinquity, that you may be humbled, you muft
obferve thefe two rules.
Firft, I lay, you muft looke upon things th*t
are
Pauls ConVerfion.
217
are paft as prefent: confider that the finne that is
paftisas great a finne as ever it was, though it
feeme afarre off, that is, committed long agoe : it
is mans weakenefle to thinke othcrwife of finne;
a malcfadtor that hath committed a foule fa# a
long while agoe, if his pardon be not fued out, hce
may be condemned for that fa<S,though there hath
beene a long time betweene the fad: and the execu-
tion : fo, what if thou haft not committed a finne a
great while, yet if thou fue aot out thy pardon,
God will iudge thee for that finne, as prefently
committed ; looke then upon finne as prefent, and
it will humble thee ; this lob did, / pojfeffed the
femes of my youth 5 that is, though they were a long
time ^goe committed, yet he lookt upon them as
prefent; and this wrought humiliation in him rand
thus it was with Dauid Pfal. 51. Myfmnes areeuer
before me : that is, they are all feene of me as frefh,
though neuer fo old,as if I had now prefently com-
mitted them.
Secondly ,you muft looke upon things to come
as prefent, bring things within the compafleofa
fpirituall understanding, or elfe you will not bee
humbled; look vpon the wrath of God as prefent,
looke upon death as prefent,looke upon the britle-
nefle of thy nature , that thou art in the hand of
the potter: confider how foonethebublcmaybe
bio wnc out, looke upon falvatioo and damnation
with an equall eye, confider your felues now as if
you were to appeare and make up your accounts
before God. Confider what you would doe if yeu
Ff fhould
PfaLfc.
2.
21
8
Paulo Conloerfion,
j. Mtmts*
fhould now goe into eternity,confider the prefcncc
of God amongft you, which one day you (hall fee
in another mannenDoe as Say lors doe, when they
fee a ftorme a farre off, they prepare and efteeme
of it as prefent : Thus fhould euery Chriftian doe,
looke upon euery thing as prefent $ for what is the
reafon that fin is not auoided of many,that they fin
and remaine as (tones without fence, but becaufe
they doe not apprehend finne and the punifhment
thereof as prefent \ they looke not vpon the wrath
of God as prefent, nor on death and hell as pre-
fent : Beljhazzar , fo long as he looked vpon finnc
a far off,it neuer mooued him,but when he faw the
prefent hand writing,that humbled him : Things
apprehended as prefent make a deepe impref.
(ion in the heart, either of ioy if good, or of feare
if euill,and therefore if men would but looke vpon
finne, and the wrath of God, and death, and eter-
nall life, as prefent, they would be humbled.
The fifth meanes to get humiliation is this, you
muft labour to remooue thefe excufes, by which
men labour to keepe off this blow of the Gofpell,
they are loth to be hir,and therfore they labour to
fheltcr and hide themfelues , becaufe they would
not fee themfelues in fuch a cafe as they are in, left
they fhould be humbled, which, on the contrary,
if they would but let the Gofpel haue his full
force at their confciences,it wold worke this effeft
to humble them : But, I fay, it is a hard matter to
perfwadementofee finnes as prefent, and a hard
matter to perfwade men to bee humble , and con-
;■-, fequenrly
Pauls Conyerfion.
21
fequently, a difficult thing it is, to make them to
beare this blow of the Gofpcll , and to perfwade
them, that humiliation is a ncceffary condition to
falvation, and the right receiving of Chrift; there-
fore you muft labour to remoove the excufcs that
men make for themfelves , before they will bee
humbled; which excufes,or rather deceits,are thefe
following.
i . The firft pretence is this, We do good afwell
asthebeft, weballance ourfinnes, we heare, we
receive, wegivealmes, wepray 5 in a word, wee
doe all things chat Christians ought to doe: there-
fore we are truly humbled , what need wee more
to humble our felves.
To this I anfwer, Well,what if you doe pray,
what if you doe'give almes, and heare the word,
and receive the Sacrament : though thefe actions
fimply in themfelves are good , yet they may bee
nothing worth unto thee 3 unleffe thy heart bee
right : yea unleffe thine heart be right, thefe ani-
ons, as they are thine, and proceed from thee,
will be found finnes before God, and fo in ftead of
a bleffing may bring a curfe upon thee : viz. be-
caufethou ufeft holy things in an unholy maner
to a wrong end. For if thy heart be bad,that is 3 e-
ftrangedfrom God, through infidelitie and unbe-
leefe, whatfoever thy heart meets withall,it makes
it unrighteous, and fo puts the tin&ure of poy fon
upon it, becaufe it is not Gods end, that thou
aymeft at,in the doing of thefe, but thy owne end:
Now it is not only the a&ion , but the end of the
Ff2 a&ion 1
1. Deceit,
Okjett.
Anfw*
220 I Pauls Conlperfion,
aftion that makes it acceptable and difchargcth a
Chriftian in the performance of it. Wee know
Silver will not goe currant , though it bee ne-
ver fo good, except the Kings ftampc be upon
it: now the end of the a&ion puts the ftampc on
thea&ion, and makes it goe currant with God
for a holy a&ion : therefore you that brag of your
a&ions looke unto the end of your a&ionsj for
unleflfe the end bee good , the anions are but as
counterfeit coy ne, that every man will refufe, that
knowes it : and you your felves will be efteemed
of God, but as coofeners are of men,worthy to be
put to death : though the fame anions in another
are acceptable to God 5 becaufe the finne is taken a-
waythatpoifons them. So that as a poifonfome
ftocke turnes the fweet drops of dew that falles
upon it unto poy fon, which yet caufeth other trees
to bee fruitfull ; fuch areunregenerate men, conti-
nuing in their old finne without repentance. Thofe
things that are good inthemfelves being perfor-
med by them , arc turned into poyfon unto them,
though being performed by a holy man, they arc
as a fweet odor that makes him more acceptable
unto God : befides, if you doe but examine,, you
fliall find that it is not fo much you that doe them
byt fome noble quality in you : it is either fomena-
turall parts of learning or policy,or elfe fome na-
turall difpoficion to be kind and loving and meeke,
&c. nature without fan<5iifying,or renewing grace
will bring forth fuch fruit : many things you know.
J for a time will hold fent, that father hurt then dec
good :
Pauls ConDerfion.
221
'
good
To thefe a&ions that are performed with-
out the fpirir, thouglvthey may carry a fent, and
fmell well, yet they hurt the foule, becaufe they
make you to reft oaely in the outward a&ion : but
if you would doe good, and have your actions ac-
ceptable unto God, then labour to get regenerate
hearts,becaufe otherwife you will nor pleafe God.
Jehu, performed a good i&ion, but yet he is bran-
ded for it s if the end be nor good, the a&ion is not
good to you: and therefore let no man reft in the
outward aftion , but remember what the Lord ac-
counts of the adions of wicked men. HethatkiL
leth an Oxe is its if heeflue a man, he thatfacrificeth a
Umbe, as if he cut off a dogges head, he that offer eth an
oblation, as if he offered f wines blood, he that burneth
Incence^ as if he bleffedan Idoll, &c. There was no-
thing fo contrary and odious unto God in his wor-
fliip under the law, as thefe were by which hefets
forth the a&ions of wicked men; therefore let
not this excufe hinder you from being humble,be-
caufe you doe good.
Secondly, the fecond deceit or pretence is this,
they fay they have as good meanings as the beft
whatfoeuer they may fpcake $ and they have as
good harts as the beft, whatfoeuer they doe : and
therefore they are humble enough, that is,they
ncedeno more humiliation.
To this 1 anfwer briefely, you lye $ for if your
adions be naught, your heart is worfe,and if your
fpeechesbee rotten, your meaning is farreworfc
then either thy gdion or thy fpeech: if your
' Ff$ fpeeches
Ifaiah^.j,
2. Deceit,
objeff.
Anfm
222
j. Deceit.
\ Qbjeff.
i^infw.
Pauls Conrverfion.
fpeeches bee rotten and fmell of hell, and yet fay
that you meane bctter,or that your meaning is bet-
ter then you outwardly exprc(fe,it is falle: for we !
fay, that if wee fee fparkes of fire come out of the j
chimney, we conclude that the fire within is farrc
greater ; fo if thy fpeeches and a&ions be bad, thy
meaning is worfc , there is a greater fire within :
a<3ions are but the fruits oftheheart,or branches
that proceed from ir. Now in a naturall plant wee
(ay, that if the fruit bee bitter, the root is much
more bitter , becaufe ehc caufe is alwaies greater
then the effedt : euen fo, if thou haft naughty fpee-
ches and anions , if there be bitterneffe in them,
thy meaning hath muchmorebitternefleinit,be-
caufe it is the root from which thefe fpring; there-
fore Jet not your good meaning keepe you from
being humble.
Thirdly, the third pretence is this, they fay,it is
their nature to bee thus and thus ; they hauc a na-
turall inclination vnto fome particular finne, and
therefore they thinke that God will bee merci-
full unto them in that thing,and they ncedc not to
be humbled.
To this I anfwer, that this pretence of yours ag-
gravates your finne the more,for the more inclina-
tion that there is in your nature unto any particu-
lar finne, the greater is the finne 5 for inclination
with confent, is more odious unto God then a vi-
olent luft not confented unto, which may fome-
times breake out in a regenerate man without fuJI ■
confent : the more inclination, the more caufe of
humi- !
Pauls Conyerfion.
humiliation ; this did David, hee adds unto his
fias his inclination to finne, to aggrauate them the
more, and to humble him the more, as if the in-
clination gaue a greater ftrok upon his conscience,
then the action it felfc, as in PfaL 5 1 . / was borne in
iniquity , and in finne did my mother conceimme^ that
is,that which makes my fin the more heynous^and
offenfiue unto God, is this, becaufe ic proceeds
from a naturall inclination of my corrupt nature,
it was borne with him, and it grew up with him,
and this was that that troubled him, and thus ic is
with every regenerate man.
Secondly,to this I anfwer,that when a man hath
any inclination unto any finne, there is not fiich an
inclination, but it is or may bee reftrayned by the
minde 5 but if the mind giue confent, then like
woade it adds unto the colour , and makes the fin
the more inexcufable,becaufe there is no relu<5hn-
cie in the will againft it, but yeelds it ftrength unto
the inclination : therefore if you doe thus,you add
tranfgreflion unto the finnej take heede of plucking
away your ftrength,in refilling your naturall incli-
nations 5 for know, that it is one thing to be befet
with finne, and another thing to confent unto it :
therefore let your inclination of nature be,as it is,a
caufe to humble you, and not tokeepeyoufrom
humiliation.
The fourth deceit or pretence is from their con-
ditions, which keepe them from beeing humble,
efpecially in the younger fort, who thinke them-
felues in fuch condition thaj they haue a kinde of
privi-
2x3
Pfai.yi.rl
Anfwi
4. Deceit.
OhjeS.
224
Etfclcf.u.^
Anfrv.
u Reafon,
Pauls Conlperfion.
priviledgeand neede not to bee humble, therefore
the wife man BccL u. well knowing the folly of
youth, and what a vaine thing it will bee to rc-
claime them from their iinnes, faith ; Rcioycc,o
young man in thy youth ■, as if hee fhould fayj for you
young men it will bee a vaine thing formeeto*;
fpeafec unto you, you will not forgoc your plea-
fures and your lufts and bee humbled $ therefore
for your parts reioyce, that is, take your fill, goe
on in that courfe that you will not bee reclay-
med from, But yet remember that for all thefe
things you muft come to iudgement : that is , you
(hall bee called to an account for all your vaine
and finfull pleafures and humbled for them, if
not humble.
Tothislanfwer, for any man tothinkethat
hee may have excufe for finnesbecaufeheeis in
fuch or fuch a condition except they bee finnes
of infirmity, hee is a foole, hee never knew for
what end hee came into the world 5 ( for example)
Is thy condition greater then others tf art thou
richer or more honourable,or wife, or more beau-
tifull or ftrong then others are 1 thou haft the
greater caufc to ferve God, and bee humble, and
that for thefe rcafons.
Firft, becaufe you haue more accounts to make
up then others have -and againe, you haue more
wages then others hare , and therefore you are
more inexcufable,if you be negligent and carelefle;
where much is given,theremuch (hall be required:
you are bound with greater bond*, and therefore
your
Pauls C$rfl>erfion.
your forfeits arc much greater ifyoubreake with
God : if a Mafter giue great wages vnto his fer-
vant, it will bee but a vaine excufe, a falfe rea-
foning, if hee (hould thence conclude, that there-
fore he may be more careleffe then others ; nay ra-
ther he (hould conclude the contrary,tha$ becaufe
my Mafter doth thus and thus for me, therefore I
ought to be more careful and diligent then others:
andif it be thus before men, how can you imagine
that this will excufe you before God.
Secondly, you had moreneede to bee humble,
becaufe your knowledge is,or /hould be the more:
and therforein Ier.$. 5. faith God, I will gee into
the houfe &f the great men, for they know my name >
that is, they have more time to get knowledge
then others haue that are in meaner conditions ;
they haue not fuch meanes, fuch time, fuch op-
ponunitie to get knowledge as you haue; they
have many outward hinderances which you have
not - y but thefe have broken the yoke, wherefore a
Lyon fhall flay them, and that is, becaufe they be
ignorant I will not excufe them, I will take a ftrift
account of them, becaufe they ought to know me
better then others that have not the like meanes 5
that are not freed from the diftra<3ing cares of the
world as they were : therefore lee all in high
places labour to excell in grace, and abound above
others in fpirituall knowledge, and take an exam-
ple from the Nobles of Berea-> as they were more
honorable then others in regard of place, fo they
were above others in regard ofgrace; they fearcht
Gg the
22J
i.Redfon.
Icr. % .f .
xz6
Pauls Cofflperjion*
3. RCAfi**
6. Meanes.
iQh.f.3,
the Scripture, they abounded in fpirituall know-
ledge.
Thidly, confider that as your wages are more,
and your talents are more, and your accounts are
more, fo likewife your iudgements (hall bee more,
if you be an example either of euill to others, or e-
vill to your felfe: I fay the greater you are in place,
the greater fliould be your care, becaufethe grea-
ter isyour finne : Inferiors depend upon fupcriors;
confider I pray, if you bee eminent in place, what
a good example from you will doe unto others
that are under you i and on the contrary , whate-
vill will follow from being carleffc and prophane:
they will markc you for an example to eiiilhthere-
fore you fee that the greater conditions that you
are in, the more caufe you haue to be humble.
The fixt meanes to get humiliation is this, you
muft be earneft with God to get the fpirit; for this
makes the law effe&uall : the JJefh prefiteth no-
thing , it is the (pint that quickneth^ the law and
the letter of the law will not worke grace in you
no more then the flefh will , except the fpiric goe
with it: It is the fpiritthat alwaies enlighteneth
the minde and workes a change in the whole man,
and purs new habits on the faculties,and objc<5h fit
for thofe habits : and here now appeares the diffe-
rence betweenethe Law and the Gofpellj nothing
will makea man trucly humble without the fpirit.
If the Lord fhould fpeake unto you this day as he
fpakc heere to iW, yet if the fpirit did not fhine
into your hearts, it would not beeeffe&uall to
humble
Pauls ConVer/ion,
117
humble you : it is not the word, but the fpirit in
the word that is able to change you,and make you
new creatures, I fay, if Eliah ftiould preach unto
you, or one in the fpirit of Eltah^ hee would never
humble you-except the fpirit accompany it,it will
be but like the ftiaking of the earth unto the Iay-
ler, ^Afts 16. but it muft bee the fpirit that
changes your hearts : but when the fpirit conies
and gives but a gliraps of that light in thefoule,
then hee can cry to Paul, Sirs, what (ha// wee doe
to bee fatted? Felix at the preaching of Judgement
can tremble, but it is the fpirit that opened Ly-
dias hart to beleeue $ I fay^ if you had /W, and
Eliah, and lohn Baptift that came in the fpirit
of Eliah ^ yet it were nothing worth if you get
not the fpirit : therefore be ye earneft with God
to get the fpirit, and never reft till you finde him
in your foule : and remember that there was a
rime when the Angel ftirred the water at the
Poole of Bethefda^ that they that firft ftepped
in were healed of what difeafe foeuer they had: So
there is a time when the Lord turnes , and
when «fae fpirit mooues the heart to good : let
vs make vfe of this opportunity , and ftrike
while the Iron is hott, and grinde while the
rhe windes blow , and watch cuery opportu-
nitie becaufe the fpirit will come and mooue
the heart , as the Angel did the water , that fo
wee may firft fteppe in and bee healed : there-
fore if you would get humiliation^ bee earneft
for the fpirit ; and you may haue him for asking,
Gg 2' it
iz8
Lukcii.13 1
Meanes,
ler, 31.34.
Pauls CoM>erfion<
it is Chrifts promife to give him , if you want
him, it is becaufe you docnot askc him^aske there-
fore that you may have him, and be humbled.
The 7 th meanes is this, that as we muft get the
fpirit, fo we muft adde the word : it is true that the
fpiritis the only meanes to make us humble, it is
the efficient meanes, without which nothing will
humble us, it is as true alfo of the word : becaufe
the fpirit makes the word , as the inftrumentall
meanes to humble us, and therefore if you would
be humble , you muft joyne with the Spirit the
Word, and that'you may have the word effediual-
ly to humble you, you muft doe thefe things.
Firft, you muft labour to get the faving know-
ledge of the word , becaufe it is the meanes to
humble you, that is, the Word with the Spirit in-
lightens the foule: for as a man that is in the darke,
cannot fee any thing till hee have a candle, fo he
that is ignorant of the Word,he is in darknefleand
cannot fee his finnes in fuch a manner, as to hum-
ble him : or as a man cannot fee the motes that are
in thehoufe , till the Sunne fhine into the houfe,
though they were in the houfe before 5 fo hee that
hath not the faving knowledge of the Word in
his heart , cannot fee the ftverall windings and
twinings,and corners, & corruptions of his heart,
till by the Spirit he come unto the faving know-
ledge of the VfQT&.Ahab faw not the chariots and
Horfemen of Ifrael which CMicha faw,becaufe he
was Ignorant of the Word 5 and therefore the
Lord faith, Ierem. 3 1 . 34. theyjhali know meefrsm
the
Pauls Com>erjion<
the greateft unto theleajl, they chinke they do know
me, but indeede they doe not, but then they (hall
know me; that is, when I haue giuen them my fpi-
rit, and by the fpirit they haue attained unro the
true knowledge of the word, then they (hall know
me 5 they knew me before,and they knew finne be-
fore, but now they (hall know finne by the word
I in another manner then they did : fo Paul^ Rom.j.
j^faith,/ knew finne By the law, that is,I knew iinne be-
fore , but now I know finne by the word in ano-
ther manner then I did} I (aw it, but not with that
hew as I did, before the law had made mee to fee
things in another colour then afore : Labour,as to
get the fpirit fo to get the fauing knowledge of the
word : The Apoftle faith i Cor. 2.10. that the fpi-
rit fearcheth the dupe things ofGod-jxow thefe things
are (howne unto us by the word, they are plainely
difcouered unto the foule in another manner then
before; Knowledge workes a deepe impreflion
unto thefoule of a Chriftian , and fearcheth into
the corruptions of the heart, into the diuers lufts
of the fle(h, findes them poyfonableand hence is
humbled, for where there is the greateft know-
ledge, there is the greateft light, and where there
is the greateft light, there is moft filth feene$ and
where there is moft corruption feene,there is grea-
teft caufe of humiliation, therefore that the word
may humble you,iabour to abound in knowledge.
Secondly, as you muftknow the word, foyou
muft receiue the word as the word of God; if you
will haue the word to humble you, you muft re-
G gj ceiuc
lip
Rom. 77.
1. Cor.*, ro.
c>
2 3°
xThcf.i.iS.
Micah.54,
Pauls ConVerJion.
ccivc it as Gods Word and from God 5 for if it
doe come unto you, and be not received of you
as the Word of God , but as the word of man,
it will neither enlighten you nor humble you :
this is the difference bctweene the word that is
received , as from God ; and the Word , that is
received as from men : if you receive it as from
God, it will worke effectually in you, it will
make you to renounce the world , it will worke
feare and humiliation in you; but if it come as
the word of man, it will be flighted by you , it
willtakeno folide roote in you, it will wither
and bring forth no fruite in you : and therefore
the Apoftle rejoyces in the Theflalonians 2.
Thejfalonians 2. vcrf. 18. that they received the
Word of God from him , not as the word of
man, but as it was indeed the Word of God;
and therefore it was , that it
wrought
thofe
gracious effeds in them as it did, fo that no
Church was fo commended of Paul, no Church
fo eminent in grace, asthis Church of the Thef-
falonians was. And fo ^Adam in the garden
when hee heard the voyce of God , then he fea-
red 5 becaufe when the Word comes as from
God, then it comes with a force upon the con-
ference, then it humbles and cads downea fin-
ner , in CMicha 5. <verf. 4. the Spirit faith , And
hee jhalijland and feed in theflrength of the Lord,
and in the Cfrtajeflie of the name of God, that
is, hee fliallfpeake fo as if Godfpakehirafclfe,
and with fuch a Majeftie, that hee fhall con-
vincc
Pauls Corfterjion.
vincc the confcicnce , this was fpokenaf Chrift,
and Chrift did fulfill the prophecie ; and there-
fore the Iewes confefle , that no man fpake as
this man fpake 5 and in another place , it is faid
that Hee fpake as one having ^Authoritie, <JMat-
thew 7. verf. 28. 29. Now no man fpeakes with
authorise, whether hee bee an EmbafTadour or
Conftable or any other officer , but onely when
hee fpeakes in the name of the King, and ufes
his name, then hee comes with authoritie, his
words take effcdi : fo doth the Word , when it
comes and is received by us as from God , then
is workes upon us. Let us now examine our
felves how wee have received the Word , whe-
ther it . hath come unto us with authoritie or
no -j if it hath , then wee (ball bee humbled
by it, but if otherwayes, it will not hum-
ble us.
Thirdly, if you would have the Word efFe-
&uall, to humble you , you muft apply it, bring
it home unto the conscience; other wife it will
not humble you , as the precioufeft medecine
will not heale till it bee applyed unto the fore,
fo the Word will not heale the brachs and brui-
fes of thefoule, till it be applyed unto thecon-
fcience, for howfoever wee account of it, or
though it bee in its owne nature, a two edged
fword, yet except youftnke, it will not hurt,
except you apply it, it will not heale the foule,
by cutting of finne and corruption from the
heart: therefore this is your worke to apply ir,
when
Matth.» 8 30.
2J2
Pauls ConVerfion.
I. Rule.
when wee hauc done our parts in preaching the
Word, if you will receiue benefit by the Word in
making it your owne, fo as it may bee vnto you
the power of God vnto your faluation,then apply
it, and fo doing it will make you humble, and re-
ceiue Chrift : now that you may attaineunto this,
and that the Word by application may be effe&u-
all to humble you,obferue thefethrce Rules which
I will lay downefor your helpe herein.
The firft Rule is this, As you muft get know-
ledge before you will bee humble, fo now in the
firft place,you muft not dcferre or put it off- when
God doth giue you a fight of finne, it will be your
wifedome to apply the medicine prefently whileft
the wound is greene,the Word will have a greater'
power of working then , then it will have after-
wards : if it in this cafe be deferred, it will gather
corruption , it will put you to more paine and
charge ; it is good therefore not to dcferre humili-
ation, or put off the working of the Spirit in this
cafe 5 but if the Spirit giue thee a fight of finn?,pre-
fently apply it vnto the Soule, and that fo much
the rather , becaufe the hbour will bee lefte , the
paine leffe, and the danger leffe. When a bone
is out of ioynt,it is good fetting it whileft it is hot,
no man will deferre it ; in fuch a cafe the defy-
ing of it will be with much more griefe : fo when
the heart is put out of loue with finne, if youthen
prefently apply the Word unto it, it will humbl
and change you, but if you defer, it will be a hard
and difficult thing to bring the heart unto repen-
tance.
Pauls Corttterfion.
—
tance: to bring it unto a good frame and foft di£
pofition : Againe therefore confider this , and
make good ufe of the opportunity: the Apoftle
gives the reafon why it is fo hard to bring the heart
unto a fit temper againe,#e£. 3.13. Take heed,faith
he, that you be not bar dried through the deceitf nines of
fmne : there is a deceit in every finne, which if you
taoke not unto it, will beguile you 5 if you doe
not putoutthefparkc, it will be a harder thing for
you to put out the flame , to ftoppe the paffageof
finne; but you will be like unto \hok y Rom. 2.5.
that have hearts that cannot repent , hearts paft
grace , therefore take heed of quenching the fpi-
rit, and this we doe when wee put off repentance,
and humiIiation,whenwearcby thefpirit brought
unto a fight of our finncs.
The fecond rule is this, as in the firft place, we
muft not put off the worke of the fpirit. To in the
fecond place,we muft not maketoo much hafte out
of it : you muft not tbinke that a little humiliati-
on will (erve the turne,a little forrow,afew teares,
or a few fighes} but you muft continue in k, and it
muft remaine in you: the contrary unro this,is that
forrow which the Lord reproves in the people of
Ifrael, Ifaiah 58.6. Is this thefafl that I have chofen
that men jhould hang downe their heads like a bulrufi?
for a day : they were affected with finne, and it
wrought fome eftc<fi in them, but it did not conti.
nue, it was but a for a timc,it lafted not, and there-
fore it was that the Lord hated it: you muft let
forrow breed in our hearts,you muft let it ftil con-
Hi h tinue
2 n
Heb.jiij.
Rom.2>J.
2. Rule.
Ifaiah $8.£.
i?4
Levici&xj,
Pauls Court* erfion.
tinue with you, or clfc it will not humble you : the
nature of the bulrufh is, for a time to hang downc
the head, when it is over-preft with water, but
when it is dry ,. then it lifts up it fdfe againe; fo
there are many, that for a time will hang downe
their heads, and feerae to have this true forrow,
but it is but when fome judgement is upon them,
then they can humble themfelves, and cry and
wcepc: but when k is removed,that is, when they
are freed from the judgement, they are lifted up,
their humiliation is gone, now that you may have
this humiliation, to continue with you, you muft
doe as the Apoftle exhorts you, lames 4. 8. you
muft purge your hearts : that is, you muft purge hy-
pocrifie away that deceives you in the matter of
humiliation, and if yoaaskehowyou fhall keepe
your hearts humble, hee tels you how, Let^ faith
he, your joy be turned into mourning : that is, keepe a
tafte of finne, and the difpleafurc of God in your
hearts, and this will humble you ^ therefore you
muft continue in forrow : this was that which was
commanded the people of ifrael, Levit. 16.29.
7 'oufhall 'bumble your f elves, and doe no worke at all :
they muft feparate themfelves from all fuch
workesonthat day, which may bee a meanesto
keepe them from humiliation: for the obje#,being
faolden long on the faculty, it will at laft humble
us ; for our nature is like the fire if matter be
not upplyed unto it, it will goe out, fo if we keepe
not a fence of finne, humiliation, and forrow in
our heart, it .will dye. Therefore you muft take
_ paines
Pauls Cenferfion.
*V
paines with your hearts, and fet finne ftill before
you, Davids finne was ever before him, and Paul
was ever humble in remembring his finnes : there-
fore let this humiliation and godly forrow bee in
you, not like a land flood, but like a /pring: this
forrow muft ftill be running and fpringing and
flowing orelfe you will not remaine humble: I
confefle, it is true that they that have received the
fpirit, have not the fpirit of bondage to feare, that
is, to forrow hopelefie, but yet they have received
fuch a fpirit that keepes them ftill in awe r that
keepes them ftill in this forrow , that keepes them
ftill in feare ; but yet the evill that is in the forrow
and feare is taken away , becaufe of a mixture of
fpirituall joy, hope,and confidence,that they have
wrought in them by the fpirit.
The third is this, you muft proportion your
humiliation according unto your finnes $ if your
finnes have beene great finnes, then your humilia-
tion muft be a deepe humiliation : this wee fee in
dUnajfes^ as his finne was exceeding great, fo his
humiliation was exceeding great: it wrought in
him a great meafure of humiliation, and fo Peters
finne was great, and his humiliation was great, for
as the finne is greater or lefler, fo the humiliation
fhould be greater or letter, becaufe the greater the
finnes are, the greater fhall bee the judgement for \
them : and therefore when you can pafte over your
finnes, as little finnes, it is a figne that you are not
humbled, for if you were, you would then other-
wife conceive of finne : now where there is great
Hh 2 finnes
3. Eitfc.
2j6
rfe.
Pauls Conyerjion,
finnes forgiven, there will be great love, as the
ivommin the Gofpell, fhe loved much : that is, (lie
had many finnes forgiven her, therefore (heeex-
preft much humiliation and love unto Chrift. A-
gainc, lee every nun labour to feele their finnes
the more,that they may love Chrift the more $ for
that which the affections are mod affe&ed with,
that the underftanding apprehends moft, and then
the bent of the will followes, and a man may, if
he will, come unto this to fee finne in himfelfe, in
fucha manner as to humble him, and make him
to love God the more. As a man that hath a de-
fire to fee the Prince in a multitude, hee will ever
faften his eye unto him : fo if a man would but
faften his underftanding and minde upon finne,
he would at laft fee it to humble him, and this did
David in the finne of Vriah he brought his finne
unto this, that it was ever before him , no finne
humbled him as this did : And thus much for the
meanes of getting humiliation.
Is it fo that humiliation is fo neccflfary a condition
on our parts, though as I faid before, it is not Am-
ply ncceffary on Gods part, neither a fimple grace
becaufe there is no promife that follows it, but the
promife is made without exception of perfons,
or conditions generally unto all, Wbofoevermll,
let him come and take of the water of life freely,
that is, without any antecedent condition (faith
excepted): yet as I faid, except we be humble, we
J will not come in and receive Chrift, and without
Chrift, there is no meanes to bee faved, and this
we
/
Pauls Cont>erfion,
237
Pfal.5i.i7.
we will not doe till we be humble, therefore it be-
hoves you to examine your felves, whether you
have this condition in you or no: and now, that*I
may makeyou willing to examine your felves (for
except you be willing you will not) confider thefe
three things tomoove you hereunto.
Thefirft motive is this, confider that all that |
you doe till you bee humble is loft labour 5 you I
heare in vaine, you reade in vaine, you receive in
vaine, you pray in vaine, you givealmes in vaine,
till you be truly humbled. PfaL 51.17. thefacri-
fices of God are a broken and contrite heart , all the
prayers that a man makes, all thealmes that hee
gives, all the holy duties that he doth performe, if
they doe not proceed from a truely humbled
foule , they are unfavory things, and that for thefe
reafons.
/. Reafon. The firft reafon is this, becaufea
broken heart, is the altar on which we muft offer;
whatfoever we offer up to God , they are not fuch
as God accepts of, if they be not offered up upon
this altar , for the facrifices of God are a broken
heart, a truly humbled foule : for as in the time of
the Law , the Prieft was to offer up facrifices for
the people in all humilitie, fo Chrift in the Gof-
pell on the CrofTe with a broken and a contrite
fpirit, offered a facrifice for all his children , and
makes them acceptable unto God , yet except the
heart be humble, he will not accept of a finner.
//. Reafon. The fecond reafon is added in ifaiah
66. 2. hee will dwell in a broken and a contrite fit-
Hh 3 rit 7
2.
Reafon*
1. Reafon,
Ifaiah 66.1.
il 8
3» Reafort.
lames 1.7.?.
a. Motive.
Pauls. Conner fon.
rit 7 a humble foulc is a fit habitation for the fpirit,
now the fpirit dwels in the heart as the funne in a
r houfe,by communicating his grace untothefoulc 5
where he will come into , and where the fpirit
will dwell, there he doth certainly love, and no
(boner doth he dwell in the heart, but he will fill
the hdart full of holinefTe; and on the contrary, he
will not come neere a proud heart : therefore if c-
ver you would have the fpirit to dwell in you,
syou muft get humble hearts.
///. Reafon. The third reafon is, becaufe except
a man have a broken heart, he will not beconftant
withChrift, he will ferve him but by halves and
fits, and not conftantly , now and then, as paffion
rules him 5 but when a man is truly humbled, hee
will keepe clofe unto Chrift : now a man that is
unftable, God doth not efteeme of as a friend,
he doth not cfteem him as a friend that is unftable,
becaufe he knowes not how to depend upon him,
hee ftands now with him , but whether he will
when he (hall need, whether he will hold clofe to
him or no he knowes not, and therefore the Apo-
ftle faith, that the unftable heart fliall receive no-
thing of God, lames 1.7,8, God will not accept
of any thing that he doth, thus you fee all is loft
labour, till you be humbled, men are unwilling to
loofe their labour in any thing, but much more in
this, if they had hearts to beleeve it.
The fecond motive is this, becaufe whatfoever
profeffiona man makes in religion , it is nothing
worth, till a man be humble , for what is the rea-
fon,
Pauls Conyerjton,
fon, that men doe not hold out in their profeflion
but fall away and loofe their firft love, but becaufc
they were not throughly humbled: for pride of
heart frnothereth that forme of feeming grace at
laft, that the corruption and hollow heartednefle
that was in them is made apparent unto all : now
that your profeflion is nothing worth , without
humiliation, till you be humble is cleere by thefc
reafons.
The firft reafon is this, except you bee truely
humbled, you wil witter : you will not hold out
in your profeflion, this was the quality of the firft
ground, the plow had not gone deepc enough :
they were not throughly humbled, there was feed
fowne, an open profeflion of Chrift, but it lafted
not, the houfe was builded, but the foundation
was not deepe enough, that which fhould have
kept the houfe from falling, was wanting,and that
made it to fall ; fo it is with men, becaufethey
want this humiliation: therefore their profeflion
and they doe not continue, but part willingly, one
from another: they will doe fomethings, but not
all things, and they will forgoe fomethings, but
not all things : and therefore our Saviour faith,
Luke 14. He that will not forfake all for mjfake y is
not worthy of mee : he is not worth the faving that
prizes not raee above all things whatfoever, and a
man will not prize Chrift , nor forfake all things
for Chrift, till he be humbled.
The fecond reafon is this , becaufc till a man be
cut off, that is, till he be humbled , hee will not
.•> grow
Ztf
1. Reafon.
2. Reafon.
204
$.Reafiw.
Pauls ConVerJion.
grow ftrong in Chnft , but hee will grow upon
fome ledgiments of his owne, hce will reft upon
fome thing of his owne: but when hee is truely
humbled, and fo cut off and ingrafted into Chrift,
he will grow peremptory in the profeflion of
Chrift, depend wholly upon Chnft for graceand
falvation and every thing elfe; hee will apply
ftrong refolutions unto himfelfe to doe good ;
he will not forfakeChriftand loofe the fweetnefle
that he hath in Chrift,for all the profits,pleafures,
and delights in the world : and hence hce will
draw fuch vertue from Chrift that will make him
withftand all loffes,and crofles,reprochcs,and dis-
grace that hee fhallmeete withall, that will feeke
to disjoynt him from Chrift; but this vertue none
can draw from Chrift till he be humbledjyou will
not grow ftrong til you be humblcd.-for felt wcak-
neffe to good, is the way to ftrengthen grace.
The third Reafon is this, till a man be humbled,
hee fowes his feed amongft thornes, hee fowes a-
mongft his lufts, that chokes and deftroyes what-
ever good duty he doth performe 5 you know men
will not fow their feede among thornes, becaufe
as the place is unfruitfull,fo it is unfeafonable,men
would be accounted unwife men in doing fo : fo it
is with men that are not humbled, they fow many
holy adhons amongft their lufts , and therefore it
is that they remainepoore in grace; tillaman.bee
truely humbled, finne is not mortified , and eve-
ric unmodified luft is a thorne to every feede of
grace in the heart, hinders the growth of it,burde-
neth
Pauls Conyerjton,
neth the heart and vveakneth grace, and therefore
the Prophet faith, in Ier.$. 3. that they fowed their
feed amongjl themes 7 and therefore it was , that it
profpered not, it tooke away all the goodnefle of
their a&ions,becaufe they were mingled with their
lufts^mingle lufts and grace together,and you will
never grow fruitfull ingood.
The third Motive is this, becaufe except a man
be humbled, he cannot have any found comfort;
for howfoever,as I faid,it is not a fimple grace,yet
it is fo necefTary a condition , that except we be
humbled,wewill not receive Chrift 3 nor come un-
to him s now all joy and comfort lyeth in the re-
ceiving of Chrift, and Chrifts accepting of you :
Confider what comfort Camand Iudas, and others
had, that did not receive Chrift 5 and againe,confi-
der the comfort that Peter and Paul, and dfary
Magdalen had in receiving of Chrift , and then
conlider whether they had not this condition, and
were not throughly humbled or no 5 it is true, the
other were humbled, but it was not the humiliati-
on of the fpirit, which is aworke of the fpirit,
but it was a worke of the flefh : now if our com-
fort ftands in receiving of Chrift , and if we will
not receive Chrift, till wee bee humbled , then
it ftands us upon to examine our felves , whe-
ther this condition bee in us or no , or whether
we have received Chrift with this condition or
no, if you have not, you may fufpedi your
felves, that you are neither Chrifts, nor Chrift
yours, for this is the firft fteppe unto Chrift,
Ii he
241
I«e.- 4 ^
$ Motive.
24*
K^infxv.
Pauls Converfion,
he that is truly humbled is in the right way to fal-
vation : now if a man were to goe a journey, and
were dirc&ed to goe by fuch ^ hedge, or fuch a
Wind-mill, it ftands him upon t<3 marke diligent-
ly, whether he hath gone by fuch a place or not,
that Co he may know whether hee bee in the right
way to his journeys end; fo it fliould be with yon.
I haue told you that if you be faved, you muft be
humble -, that is, if you would goe unto heaven,
you muft goe this way, you muft turne at humi-
liation 5 if you mifte this crooke, the further you
goe on in this way of yours, the further you goe
from the right way to faluation and happi-
neffe.
But here a queftion may arife, that is, you may
demaund what forrow or humiliation this is,
that is Co neceffaric to the right receiving of
Chrift.
To this I anfwer, confider that there is a turbu-
bulent kind of forrow, which is not this forrow
which is required for the receiving of Chriftrl call
that a turbulent forrow which ends in defpaire,that
the children of wrath are pofTeft withall, fuch as
ludaij and Coin, and Achitopbel-, but this is not the
forrow,that I would have to be in you,but there is
another kind of forrow , which is a fad and deepe
apprehenfion of fin, when a man fees fin in fuch a
hue, with fuch a wadde, fo contrary unto God, fo
contrary unto his good , that hereupon he fo for-
roweth for finne, that hee feekes unto Chrift,
both as a father to helpe, and a Phy fician to heale:
y«J
Pauls ConK>er(ion.
yet we fay not, that this alone is proper unto the
godly, for many times they have bothjfometimes
the beft of Gods children have horrors of confer-
ence, and are affrighted with hell , fo that for the
prefent, they apprehend not Chrift, butthinke
themfelves to bee veffels of wrath: againe many
have them not , and ;yet are truly humbled , and
therefore we may fay of thefe 3 as the father faid
unto his two fonnes in the Gofpell : thofe that
have this firftkinde of forrow, fay in their paf-
fion, they will doe thus anc^ thus, and yet will
not 5 againe, others that have it not , though for
the prefent, they will not doe thus and thus , that
is^ though they be not humble as others are, yet
they will goe and continue with Chrift, and doe
what he commands them.
And here another queft ion arifeth,whether this
turbulent kinde of forrow be of abfolute neceili-
tie, that is, whether to the right receiving of
Chrift , it is neceffary that Chriftians have this
kind of farrow.
To this I anfwer; firft, that it is not the grea-
teft turbulent forrow that breakes the heart
and mollifies and foftens it , but there is ano-
ther forrow , which I call a tempered forrow,
and that forrow hath in it both a fight of hell,
and a fight of heaven, a fight of finne, and a fight
of grace in Chrift which farre exceedes this for-
row 5 for as it is with jdy,thegreateft joy is not
exprefTed by laughter, for thatisthegreateftjoy
that is the joy of the inward man, fo ic is not the
Ii 2 greateft
243
i.guejl.
\^infw.
*44, |
Pauls Conyerfion.
2.Anfa.
1*Anfx».
greateft gricfe that is expreffcd by teares,and as it
is not the greateft fire that makes the moft crack-
ling and noyfc, nor that ihc decpeft water thar
makes the moft roaring, fo is it not the greateft
griefeor forrow thatexprefleth it felfeby this tur-
bulent paflion of the mind 5 but the greateft gricfe
is nothing when a finner apprehends feme within,
and fees it in its owne colour , then it humbles
him.
Secondly , to tills I anfwer , that there are de-
grees of this forrow, and this arifeth from the na-
ture of men , fome men are of a more hardier na-
ture then others 5 and againe fome are of a more
fofter and tenderer difpofition : for example, fome
mens flefh will healefooner then others, though
the wound bee the fame $ fofome haue more fof-
ter and gentle natures , and therefore fooner
wrought upon : againe fome God intendes to
build a greater worke upon , and therefore hee
humbles them the more : againe, fome hee will
feafon aboue others, and therefore will hum-
ble them the more , that fo they may bee fit
for ir.
Thirdly , to this I anfwer, that although all
haue not the like meafure of forrow , neither the
fame apprehenfion of fin that others have,(& ther-
forc are not fo much caft downe in fuch a manner
as others are) yet it is not becaufe they are not
humble at all 5 but becaufe the condition followes
it fo clofe, that it hath not power to worke
that effect in them, which it doth in others, that
fee
■
Pauls ConDerjion.
fee the fame condition a firre off, or roc at all;
they apprehend Chrift by faith, and fo reconcilia-
tion through him^and therefore are not fo deie&ed
as others that fee him not thus: and therefore
bee not difcouraged, though thou finde that
thy humiliation bee not fo great as others , the
things may bee the fame; and the apprehenfion
the fame, but Chrift, the condition of thy peace
is apprehended neerc thee by faith ; and this
qualifies the tempeft of thefoulc, but Chriftis
not feene of the other as a Sauiour : and this
makes the differences as for example, there are
two men fet upon by robbers , the one fees no
helpe, or no way to efcape; and hereupon hee
is marveloufly affli&ed and aftonifhed becaufe
hee findes himfelfe vnable to rcfift or make his
partie good with them : but the other man be-
fet with robbers , fees another neere hand that
will ftand clofe to him ; and thereupon hee trufts,
hopes , and depends upon the man to helpe him,
this man fees the danger afwell as the other and
feares, but his feare is not a diftra6tcdfeare,neither
4S it fo great as the other, becaufe it is mixed with
joy and confidence, in that he fees a way to eicape,
yet he feares the fame that others feare,and is true-
ly humbled, and thankefull unto him that faves
him from the danger : thus it is with many Chri-
ftians, they that haue a turbulent kinde of for-
row,fee death,and hell,and finne, and damnation y
but hee fees Chrift fo farre off, that hee cannot
depend upon Chrift as a Saviour,and hence for the
Ii 3 prefent
245
2^6
Pauls Corfperfion.
lohn \6.$.
prefent is marvelloufly caftdowne, but hee that
hath the mixed forrovv (poken of 5 fees the-famc in
the fame manner, but withall hce apprehends
Chriftasahelper, as a Saviour; and hereupon is
not fo much deje&ed and caft do wnc, as the other
and yet notwithftanding is as truely humbled and
thankfullasthe other: therefore labour to get a
heart fenfible of finne , that is, labour to know
dnncj and the evill of it 3 and withall labour to fee
Chrift, orelfe you will bee over- frighted with
them : as a man that is in prifon for treafon, or a
great fad , hee knowes before whar Ccntcncc the
Iudge and Iury will paffe Qpon him , but he cares
not, if before he have got the Kings pardon : fo
if you know finne, and know the punifhment of
finne , but know not Chrift , you will have no
comfort in your knowledge : labour therefore to
get the holy Ghoft, for it is the worke of the holy
Ghoft to convince the world of finne. John 16.9.
a man is no fooner con vided , but there will be a
change wrought in him : for a man is then convift,
when hee is overcome every way , and thus the
holy Ghoft will convince you of finne : feeke
what way you will to keepcoff theftrokeof the
Spirit, yet you (hall not be able, and this ftroke
(hall humble you, if you belong unto God, a^it
did Paulin this place.
But you will fay, how (hall I know whether I
am truely humbled or no I For your better helpe,
I will lay downe fome fignes by which you may
examine your felves, and then accordingly you
may judge of your eftates. The
Pauls Corwerfion.
I. Signe.
The firft figne whereby you fhall know whether
you bee thorowly humbled or no, is this, if you
love much 3 it is a figne that you are thorowly
humbledrthis we fee in the woman in the Gofpel, j
and it is Chrifts commendation of her, that fliee
loved much,that is 3 fhe was fenfible of that which
Chrift had done for her ; therefore her love to
Chrift vyas exceeding great 3 no labour too great 3
nothing too precious for Chrift,and this we fee in
Paul alfOj Chrift did much foxPaul , and Paul
thought nothing too good for Chrift : therefore
peremptorily he concludes that he is ready 3 not
onely to fuffer 3 but to dye for Chrift ; feeing
Chrift faved my foule from hell, and that by fuch
a price of fo much worth 3 as his owne blood was,
how can I then thinke that my life is too much
for Chrift 1 therefore examine your felves 3 exa-
mine your humiliation by your love 3 if you love
him not above all things, if you prize him nota-
bove all things, you were not as yet truely hum-
bled: and that I may perfwade you to love Chrift,
and grace, and holinefTe above all things confider
thefe two motives.
The fir ft motive is th is, confider the goodnefle ; t Motive.
of the thing that I perfwade you unto : the good-
nefle and excellency, that is in the things of the
world, makes men to love them: men will not
love any thing,except they fee forne excellency in
it 3 or at leaft wife efteeme it fo 3 but if it be excel-
lent then it winncs their love : fo it will be with
you in this, if you fee into the excellency that is
in.
24 ft
2. Motive.
rams Lonverjton,
I Cor. X}!
in Chrift, and grace, it will winiieyour love, you
will prize him above all things: no man will prize
a Iewell till hee know the worth of it, fo no man
will prize Chrift as excellent till hee know him:
therefore labour to bring your hearts unto fuch a
frame, that you may fee that excellency that is in
Chrift, which you cannot fee in any thing elfe,
and then you will love him above all things.
The fecond motive to perfwade you, is this,
that this good you fee in Chrift is yours , if you
be his : now that which makes a man to love any
thing that he hath property and right in, is this,
becaufe it is his owne, and if you aske him where-
fore he loves his wife, or his child, or his goods,
hee will anfwer, becaufe they are mine owne : fo
till a man make Chrift his owne, he will not love
him above all things, but when hee is once come
to this, that Chrift is his owne, then he will prize
Chrift above all things , and love him above all
things; (mine owne) hath a great force, that is a
part of my felfe; fowhen Chrift is your owne,
when you have made Chrift a part of your felves,
then you will love him, and prize, and efteeme of
him, as you doe of your felves : and you will as
unwillingly part with him , as with the noblcft
member of your body; therefore examine your
humiliation by your love : I fay, not f<i much by
the greatnefle of your humiliation, as by your
love, the effed of it : examine your love by your
prizing of Chrift, and grace, and goe through all
the wdrkes of love, i Cor. 13. it is patient, it fuf-
fereth
Pauls Conyerjton.
fereth much, it envieth not, it feeks not his owne :
thus examine, whether you can patiently endure
reproach, and fhame,and difgracefor Chrift \ ex-
amine whether you can rather loofe your right,
then by getting of it 3 diihonour the Gofpell : ex-
amine whether you doe not murmure or repine at
the profperky of others, when your felvesare in
a meaner condition ; examine whether you bee
gentle, meeke, and eafictobee intreated of your
inferiours, or equals 5 if you can doe thefe things,
and that from this ground, becaufe the love of
God in Chrift conftraines you , it is a figne that
you are truely humbled.
The fecond figne whereby you fhall know whe-
ther you bee truely humbled or no, is this : exa-
mine whether you trembleat the Word, when it
is preached: it is the figne that God himfelfe gives,
ifaiah 66. 2 . / will be with him that trembleth at my
Word: hee whom the Word hath humbled, in
whom it hath wrought this effeft, even to make
confeienceof all his wayes, that labours to fee e-
very turning of his heart, and feares his corrupti-
ons, that they will mafler the worke of grace in
him y this man is truely humbled. Ecclef?. i. /
considered in my hearty that the righteous, and the
wife, and their workes are in the hands of God, &c.
That is, his heart is taken up with a lblid care of
offending God : he will not truft himfelfe, or his
heart with any thing, he fees and feares God, both
in his power and holineffe : hee feares the threat-
ning of the Word , and hee is affe&ed with the
Kk promifes
249
2. Sigtie.
Ifaiah6l.».
EcdcCi.1.
2J0
Pauls ConVerJion,
promifes of the Gofpell. Onely by the way take
this caveat with you : it may bee you feare the
Word, but take heed that it bee a right feare, for
in this feare there are two things. Firft, there is
jthc fire of the coale 5 and then fecondly, there is
the filth of the coale. Now it is a great fault of
many men, they are more affrighted with the fire
of the coale , then with the filth of the coale ;
finne troubles them more, becaufeof the wrath
of God, and hell, and damnation, which by the
Word they apprehend, then becaufe ofthe defile-
ment that comes by finne, that defiles the beauty
of the foule : therefore by this you fhall certaine-
ly know whether you be throughly humbled or
no; examine, what is your carriage towards the
Word, when it convinceth you of finne, are you
then ftrucken with an aftonifhment, and amaze-
ment, and doth this forrow continue upon your
hearts , or elfe when your are reproved of finne,
and you find your felves guilty , doe you onely
fighand fob, and grieve a little, but anone your
hearts begins to flight them : is it thus with you,
then it is a furefigne, that you were never thorow-
ly humbled ; for as it is with a dif eafe, wee fay a
man is not healed, till he bee healed at the roote :
fo a man is not truely humbled till the Word
worke this efFe& in him ; namely, to make finne a
burthen unto him; howfoevcr there may bee a
a falve made that will cure the wound , skin it o-
vet, yet it will not continue,but breake out againe ;
fo though men oftentimes may feeme to bee hum-
bled
Pauls Conrperfion.
bled by the Word, yet the truth is, they deceive
themfdves 5 the difeafe of their foules was never
throughly healed, it may be fome mercy skin'd it
over, and hee thought he had beene healed, but it
breakes outagaine; heerefpe&s not the threat-
nings of the Word, but he goes unto evill com-
pany againe, he will prophane the Sabbath, and
fweare,andbedrunke againe 5 if it bee thus with
you, you were never truely humbled, for if you
were, you would tremble at the Word: what (hall
we fay, doe you tremble at the Word, when you
are no more mooved at it , then the feates you fit
on? we may preach the Law, and damnation, and
fpend ourfelves, and yet it will not worke upon
you this effeft, as to humble you : but till then,
never fay that you are humbled,and by this there-
fore examine your felves.
The third Signe, whereby a man may know,
whether he be truly humbled or no, is this, exa-
mine how you ftand affe&ed to the Word, when
it comes in the evidence of the Spirit, for as you
are affc&ed to the Word, fo you are more or lefle
humbled, if you feele a fwectneffe in the Word, a
faving power in it, it is a figne, that you are truly
humbled 5 and on the contrary, if the word be an
unfavoury thing unto you, if you cannot lore it
alone for it felfe,it is a figne that you are not hum-
bled: now in the word, there are two things;
Meate, and Medicine.
Firft, I fay, there is meate , a man that is not
humble, never loves and aflfe&s Chriftnor the
Kk 2 Word •
2JI
3. Signe.
251
Pauls Cotrper^on,
Word 5 becaufe hce is full , and wee know that a
man that hath a full ftomacke will fet light by the
daintieft di(h,when as hee that is hungry will feed
upon courfer fare. So it is with a man that is
humble, he hungers and thirds after Ch rift, pri-
zerh the Word at a high rate , becaufe it reveales
Chrift unto him, hee efteemes the Word not with
eloquence, .but alone, the beft • when it comes in
the demonftration and evidence of the Spirit ,
when it is purely Preached, when it comes as pure
milke without mixture, then it is fweet unto him:
but a man that is not humble , hee wilL not prize
Chrift, neither relifh the Word when it comes in
the evidence of the Spirir, when it is purely prea-
ched, but he muft have fomething joyned with it :
as a man that is full, who cares not for eating
Grapes, and therefore ftands looking and gazing
on them ; or as a man that is not a thirft, hee will
gaze more on the graving of the cup , then hee
will defire to drinke that which is in the cup^when
as the hungry, or thirfty man, he will not fo much
gaze on the Grape , or refpeft the ourfide of the
cup, as to eate and to drinke : fo a truly humbled
man , he will not regard eloquence and wit in the
Word , this is unto him but as a graven cup , that
will not fatisfie him, but the pure word alone, is
that which will fatisfie him,and nourifti him up in
grace : A man that is not humble, is like a fieve
that loofeth thorow it all that is good, but keeps
nothing but motes anddurt : when he comes unto
the word > if there be any thing that may fit his
humour
Pauls Conterfion,
n
humour, that he will hold, which is nothing but
vanitie and nourifheth not : but for that which is
able to feed the foule , and make him wife in all
fpirituall wifedome, which is the application,
both of the threatnings,and the promifes unto the
foule, this he lets goe as not worth thekceping:
and this is the reafon, why men remaine fo barren
and fruitlefTe,becaufe they doe not rctaine that,or
love that which would make them fruitfull inho-
linefTe: thefe men are like children that cry for
bookes,notbecaufe they have a defire tolearne,
but becaufe they may turne over fome gaudy or
gilded letters^fo thefe men,they come to Church,
and they heare, and they receive the Sacraments,
and they reade the Word, but not to learne to be
edified by them , but to play with fome golden
letters, to heare the folly and foolifhnefTeof him
that prcacheth himfelfe and not Chrift , or for
fafhion fake , or for fome other by-refped , but
not to this end , that they m3y bee buildedupin
grace.
The fecond part of the Word, is the Medicine
part, the healing parts f° r 2 s there is power in the
Word to fill the foule full of grace, fo there is an-
other power in the Word to heale the breaches
and wounds in the foule : now hee that will finde
this faving power in the- Word, he muft be hum-
ble, he muft finde and feele himfelfe ficke of finne
unto death , then the Word hath this power to
fave and to heale , but if a man doe not finde
himfelfe fpiritually ficke, the Word will never
Kk 3 heale
2 54
Pauls Converfion.
4. Signt*
Ezek.3^.3^.
hcale him ; but it will be a quite contrary medi-
cine, rather a deftroying medicine then a healing
medicine,it will be unto him, like as the Sun is to
him that hath fore eyes, the more the Sun Alines,
the more offenfiue it is unto him , and the greater
paine it puts him unto. So it is with a man that is
not humble and ficke of finne,the more the Word
lights upon his finnc, the more heeftormes and
drives againft it: it is with him, as it is with a man
that is ficke 5 when men are ficke,then every thing
troubles them, then they will be humble;fo when
men are fpiritually ficke,then finne troubles them:
it is with them, as it was with Abfolon and David,
there was a rumour of warre,before there was true
warre ; fo it is with men in this cafe , they have a
kinde of warre in themfelves, they feele finne,and
are affrighted with it, but the warre is not true, it
is but a counterfeit warre,a feigned warre, becaufe
it is betweene the confcience and hell, and not be-
twcene the flefh and the fpirit , therefore examine
your felves by this , whether you be truly hum-
bled or no.
The fourth figne whereby you fliall know whe-
ther you bee throughly humbled or no, is this 5
when a man is little in his owne eyes, when hee
thinkes himfelfe worthy to be deftroyed, this wee
fee to bee the true property of a humbled foule, in
Ez,e . 3 6. Then [hall you remember your own euillwaies^
and your doings that were not good , and \hali loath
your felves in your owne fight for your iniquities^
they fliall fo remember them, that they (hall
thinke
Pauls Conyerjton,
think themfelues worthy to bedeftroiec^for then,
and not till then , is a man truely humbled. Lam.
3.22. faith the Church, It is thy mercy that wee are
not confirmed $ as iffliee fhould fay, lam wor-
thy to be deftroyed,and therefore it is 2 great mer
cy in thee to faue me : now if a man bee humbled,
he will bepatient,milde,and gentle, and louing,he
will patiently vndergoe reproach and fbame for
Chrift , and loue them that fhow no true loue
unto him ; on the contrary, you may fee ifa man
bee not humbled, then he is proud and impatient,
collcricke and angry : Danid was humble in the
matter oiVriah^ and Eli was humbled when hee
heard the judgement that was threatned againft
hishoufe, It is the Lord, faith he, 1. Sam. 3. Let
him doe what is good in his owne eyes 5 that is, I am
worthy of it,let come what will come: but if your
hearts rife with pride and impatience, your hearts
are not truely humbled and broken, for hee that is
the humbleft man is leaft in his owne eyes : finnc
will breake the heart of a holy man, and humble
him; but if you be not humbled, your hearts will
remaine ftiffe and ftubborne , that is, they will not
yeeld : therefore the more humility that a man
gets, the more is his heartbroken with finne, the
lefle hee efteemes of himfelfe : therefore examine
your felves whether you bee little or great in your
owne eyes, and accordingly judge of your felves.
The fift Signe, whereby you may know, whe-
ther you be throughly humbled or no,is this,exa-
mine your obedience unto Chrift y if the foule be
hum-
*J7
Lam.j.u,
1 Sam.3.18.
5. Signe,
I. Reafon.
2. Reafon.
% %
t*ut.7 vcrr^v*
humbled , it will ycild generall obedience unto
God. True humiliation will breed obedience in
you : now if you finde that you yeeld no obedi-
ence unto God,but you will notwithstanding pro- j
phane the Sabbath, and be drunke, and game, it is
becaufe you were never truly humbled, for if you
were, you would yeeld obedience : humiliation
fits the foule for obedience, makes it of a plyable
difpofition, and that for thefe reafons.
The firft reafon is, becaufe humiliation makes
a man to fee God, inhisholineffeand power: he
that before refpe&ed not God, when he comes to
this to fee the power of God will fubmit him-
felfe: an example of this wee have in Belchazer,
thit feared the Lord after he was throughly hum-
bled : but when a holy man with the power of
God, fees the purity and perfe&ion that is in God,
this humbles him more , and that alfo in regard
of his owne bafheffe, and vilene(Te,and hence pro-
perly the obedience of a holy man proceeds. O-
bedience depends -upon humiliation. As with
men when a man or woman fees the power of a
fuperiour,and that he is under his power ,then hee
becomes humble and obedient.
The fecond reafon is , becaufe humiliation
makes a man to defire the favour of God : now
you know, a man that defires the favour of any
man, he will doe any thing that may plcafe him,
he will yeild obedience unto all things, to all his
demands,toall his requefts, no labour and paine is
too great for to take for him, becaufe lie feekes his
favour
rauis kronyerjion.
favour, fo it is with a Chriftian, he will doe any
thing, or fuffer any thing for Chrift , that may
pleafehim, becaufehefeekes his favour, to have
familiarity, and inward acquaintance with God.
The third reafon is, becaufe humiliation makes
a man to chQofe God to be his Mafter,to be ruled
by his Iawes, to live under his commands, and to
obey him in all things : and this is true obedience
when a Chrift ian choofes God, an^ grace, above
all things in the world, otherwife it will not bee
free obedience ; as a fervant that ferves a wicked
raafter, he obeyes him, but it is forc't obedience,
^ibecaufe hee cannot otherwife choofe, for if he
Tbuld have his will, he would not fervehim: but
when a Chriftian choofes God to bee his Matter,
he will thinke nothing too much for him, he will
doe his will freely in all things.
The fourth reafon is , becaufe humiliation
breakes, and tames the ftubbornenefle of our na-
ture, and makes it gentle and plyable (I fpeake all
this while of the humiliation of the fpirit) unto
good : as a young horfe, or a young heifer, when
they are broken become tame, and gentle $ fo a
man that is truely humbled, that hath the ftub-
bornenefle and perverfnefle of nature broken in
him, hee will then yeild obedience unto God.
For example, take a man that is troubled in con-
fcience j who more humble, who more willing to
be reconcilcd,who more willing to obey then he?
or take a man that is broken in eft ate, though hee
was proud and high minded before, yet now hee
LI will
*J7
iMafitt*
4. Reafon.
r
-
JL^O
Aft.n.ij.
j. Reafim.
x auu \suiv t/1,1 jfv/rvt
will be humble, and labour by all obedience, and
fubmiflion to raife bis cftatc 3 for humiliation will
brcake the heart of all, but withall it foftens the
heart of a holy Man : this we fee in Paul. Atts 2 1 .
1 3 . When the Iewes would have perfwaded him
from going to lerufalem : he anfwers them. What
doe you medne to breake my heart > Wherefore doe
you weaken my defire * Pauls heart was fet in him
to fuffer many things for Chrift 5 and therefore
whatfoever hee meets withall that fought to per-
fwade him to the contrary, it pierc't him unto the
heart: if you then be truely humbled, theftub-
bornenefleof your nature is tamed.
The fift Reafon is, becaufe where there is true
humiliation, there is willingnes ofminde, and you
know a willing minde will fuffer any thing for
Chrift, and till then no man will : when a man is
willing to doe a thing , that which hinders him
pinches him ; but a man that is humble is willing
to doe any thing, or fuffer any thing for Chrift; he
will obey Chrift in every thing, becaufe hee fees
andfeeles the burthen of finne; and againe, hee
knowes the vertue and excellencie of Chrift, and
prizeth him aboue all things , fets him at a high
rate,and lightly efteemes and fets by, either profit
or pleafure : What is the reafon that men will not
obey:' but becaufe they value their lufts at a higher
rate then they doe Chrift 5 and this is becaufe they
are not humbled , they are not able to fadome the
length and the breadth , the height and the depth
of the excellencies that are in Chrift 5 but it is o-
thcrwife
^_^=
Pauls ConVerfion,
therwife with a regenerate man- nothing fodeere
and precious unto him as Chrift is, hee willloofe
all things, and part with all things, before he will
part with Chrift, hee will yeeld free obedience
unto Chrift, becaufe hee is throughly humbled.
The fixe fignc whereby you fliallknow whether
you be truely humbled or no,is this, examine how
you ftand afte&ed with worldly pleafures, world-
ly profits,& worldly joyes: are thefe delightfome
to you,doe you make thefeyour onely delight and
joy 5 then it is a figne that you were never as yet
throughly humbled, becaufefinne as yet is not a
burthen unto you ; for if a man apprehend finne
deepely, if he fees finne as it is finne,contrary unto
the nature, puritie, and holinefteo^ God hee will
not minde earthly things fo highly or principally
as to rejoyce in them only ; therefore examine
your hearts how you ftand affected with the things
of the world : and therefore the Apoftle faith, Let
him that is great in the world hee low in hisowne eyes :
he that is truely humble,he will prize Chrift, and
grace, and holineffe, as the greateft and moft pre-
cious and excellent things in the world : as for ex-
ample, a man that is ficke, when he is ficke then he
will takeno pleafure in any earthly thing, becaufe
hee is humble; but if you tell him that Chrift is
mercifull,that he will receive humble finners unto
fauour, he delights i|i nothing fo much, nothing is
fo excellent unto hitii as this ; but when he is well
againe, then hee delights in the world againe, and
the reafonis becaufe he was never truely humbled,
LI a but
259
6. Signe.
lames 1.
i6o
Dottrine.
Pauls Com>erfion,
but prizes the world, & takes more pleafure in the
things of the world, then he doth in grace: but it
is otherwifewith an humbled foule, that istruely
humbled ; and it will delight more in Chrift, and
grace, and holineffc, then in all the pleafures and
profits in the world.-therefore examine your fclves
whether you are more affe&ed with the world or
with grace, and accordingly you may judge of
your eftatcs, whether you bee truely humbled or
no: and thus much for thismeanes, and for this
point, we now proceed unto that which folio wes.
^indhee J aid Lord \ what wilt thou hauc meeto
doe?
The point is this JI bat fm is in it fdf full of griefe
andbitterneffe, and men ftallfinde it fo,fooner or lat-
ter. I gather it thus. Paul was affrighted with his
finne and trembled at it , it appeared unto him in
anuglyfhape; hence he cryes out, Lord what wilt
thou have me to doei that is,I am in a ftraight,I can-
not tell how to be freed from finne,and I will doe
any thing, or fuffer any thing for thee fo I may be
freed from finne : now I fee finne with griefe to be
a bitter thing : And fo K^idam faw the bitternetfe
of finne when hee hid himfelfe from God in the
Garden 5 andfo Dauidfaw the bitternetfe of finne
when he made the 5 t. PfaL How earneftly prayes
hee to be freed from it, to haue the fting of it taken
away, to fcele the favour of God againe, which
then he felt not i Now that finne is thus, we will
prove it unto you.
Firft, I fay, that finne is full of griefe and bit-
terncfle,
Pauls ConDerfion.
i6
T\
ternefTe, the Prophet calles it bittcr^in lerem.2.19.
Knovp> faith he, that which thou haft done is bitter and
evilly that is, you fhall find it bitter : nay it is bitter
now, if you tafte it 5 and it is alwayes fo^ though
you doe not alwayes feele it fo ; as the Serpent al-
vvayes hath a fting , though hee doe not alwayes
ufeit, fo though finne doth not alwayes appeare
bitter unto you, yet it is, and it appeares not bit-
ter oftentimes to fome , becaufe it doth not ufe
its fting alwayes ; but finne is bitter, becaufe it is
thecaufe of all affli&ions : I fay, finne is the fting
and edge of every affli&ion , take finne from the
affli&ion, andaffli&ionwillbebut a bulke with-
out a burthen, or as a Serpent without a fting, or a
fword without an edge : and on the contrary, no-
thing is bitter, nor hurts, if finne be remooved :
Paul had a good confeience, becaufe finne was not
joyned with it, and therefore the affli&ions , im-
prifonments, and reproaches, that he met withall
did not hurt him, they had no fting in them, in 1 .
Cor. 1 j. J 6. faith the Apoftle , The fting of death
is finne, and the ftrength if finne is the Law. That
which gives a fting unto death is finne, and that
which gives a fting unto finne is the Law; for if it
were not for the Law,there would be no finnc,and
if it were not for fin, there would not be any fting
orbittcrneffe in death. Therefore finne cannot
choofe, but in its owne nature bee exceeding bit-
ter and evill : and therefore eftecme how you will
of finne , now ; but if once you come to know
God in his power and greatnefle, then you fhall
LI 3 know I
Icrem.t.i?,
iCorliM*.
.
i6i
Pauls Conyerfion,
i.
i.Rtafon.
know finne to be bitter and cvill: and thereafon
is, becaufe finne makes us to fee God , as a Iudge
ready to caft us into hell, out of his prcfence, and
utterly to deftroy us : What was the reafon, that
Paul was fo affrighted and aftonifned in this places
but becaufe hee faw God in his power , and holi--
neffe s and finne contrary unto the pure nature of
God : And what was the reafon that the Iaylor
was fo affrighted? was it becaufe the prifondoores
were opened ? no, but becaufe hee apprehended a
wonderfull power in God ; there was a glimpfe of
the power of God , that (hone into his heart, and
this was that which fo affrighted him : fo you fee
that the more that any man fees into the power
and Majeftie of God, the more bitter will finne
beuntothefoule: as wee fee in ludas, he faw the
wrath of God,and then finne became bitter unto
himrnow there is a time when God beares the bur-
then of his children, and keepes it off from them $
elfe with Judas they would finke under them : a-
gaine, fometimes hee doth not lay it upon them,
but they lay it upon themfelves 5 but if God lay it
on, they fhall fee finne to te a bitter thing.
Secondly, as finne is bitter, fo it fhall appeare to
befo, unto all menfooner or later, and that for
thefereafons.
The firft Reafon, is , becaufe otherwife God
fhould loofe his glory $ 1 doe not fay, that this glo-
ry fhall be taken away : for nothing neither finne
nor Sathan fhall take away Gods glory 5 becaufe
all things workeforhis glory: neither can any
thing
Pauls Conyerfion.
**}
thing addc unto his glory,but I fay,if God fliould
not make finne bitter unco men, fooner or lateralis
glory fliould be fufpended for a time , and there-
fore it is ufuall with the Lord to prefixe unto ma-
ny threatnings his owne name: the Prophets ufe
it frequently after that they* have pronounced
Iudgement againft rebellious finners, then they
adde Thus faith the Lord, andyonjhafl know that I
am the Lord , that is, becaufe you will rebell a-
gainft mee, therefore you (hall know that finne is
a bitter and terrible thing , becaufe I will not have
my glory fufpended, therefore you fliall beepu-
niflfied , that you may know finne to bee a bitter
thing.
The fecond reafon is, becaufe every finne is the 2 , Reafon.
breach of a juftlaw: now God will have theo-
bedience of every creature framed according to
his law, and all their anions muftbeefquared by
this rule. And the law is this, Doe this and live $
if thoa doe it not, thou fliall dye : So that the
Law is an Injundive Law, that injoynes either a
man to doe or to fuffer the penalty : that is, jn-
joynes punifhment to follow the breach of it : fo
that if a man breake the Law , then hee fliall bee
fure to bee puniihed. For God is zealous of his
Law, and hee will not pafle a finner in the breach
of it without fatisfaftion, becaufe every injun-
ctive Law, as it binds to obedience, fo it binds the
difobedient unto punifliment.
The third reafon is, becaufe #f the Iuftice of 3. Reafon.
God: if hefhouldnotpunifli finners when they
finne,'
264
Pauls Conrperfion.
ob\eft.
A#fw<
I, Reafon.
finne, if hee fhould not make them to feete that
finne is bitter, fooner or latter, he fhould not be
God : therefore faith Abraham^ frail mt the God of
All the earth dec right? Gen. 18. that is, fparcthe
good but punifh the wicked : it is equity that hec
fhould doe fo. And indeed if men punifh offen-
ders that breake the juft Lawes of their Prince,
(and it is equity for men to doe fo, other wife there
would be no order in the world, nor no re&itude
amongft men :) how much more fhall God c* For
all the re&itude that is in the creature, comes from
God : and therefore this being equity with men
to punifh offenders, furely it is jufticein Goij r to
punifh finners : it is his nature, for Iuftice in God
is God himfelfe.
But you will fay, it doth not appeare fo,that
God doth punifh offenders, for we fee wicked men
profper in their wickednefle, and they have no
bonds in their death , as lob faith ; they feele finne
not fo bitter as you fay it is, when on the contrary
the godly fuffer much.
To this I anfwer, thatftiens Iudgement is con-
trary to the wifedomeof God in this thing $ God
knowea better how, and when, and where to take
offenders then men can : therefore though God
doth fufpend execution awhile , yet it is not be-
caufe they fhall efcape unpunifhed * but for thefe
reafons.
Thefirftreafonisthis, he fufpends the execu-
tion of punifhment for a time, becaufe the time of
punifhrnent is not as yet come. You know the
Crownc
Pauls Converfion,
265
Crowne is not wonne till the race be runne out to'
the end, fo in this the full time is not come ; finne
is not ripe enough, but when it is full ripe, then he
will lance them, and this was the caufe that the
Lord did not punifh the Amoritcs , becaufe their
finnes was not full : it was not come unto the full
pitch, finne is growing all the time of a mans life :
it is like fruir, it is fooner ripe in fome then in o-
thers, and that is the reafon that fome goe a long
time in finne,and yet arc not punifliedjwhen others
are taken in the very fad: there is a bound and
ftint fet unto every mans finne , thither bee (hall
goe, and no further : and therefore the Apoftlc
faith, Rom.i. 5 .that fome arc kept tilitbt revelation
$f Godsjujl Judgement , till he reveale himfelfe in
his juft Iudgementj this time is not yet come, and
therefore it is, that they are not cut off. Againe
the Apoftle faith in another place .• What if God
will fuffer with great patience, the veffels of wrath
fitted for deftrufiion ? that is, what if God will
beare with fome a great while, and punifh fome
prefently < What doth it advantage them, have
they caufe to boaft themfelves, er rather were it
not farre better for them to bee cut off prefently,
thcntobeefparedawhile, and then to have the
judgement the greater i therefore when God will
make his power knowne to men , hee will fuffer
them with great patience, that hee may give the
greater ftroke : it is true, men cannot conceive how
God can beare, and be fo patient towards wicked
men : but you muft know that He is full of pati-
M m ence:
Gen.if.!
Rom.M.
Kpoa..?****
i66
i.Reafon.
3. Rufon.
L
Pauls Converjion.
encc: it is his nature, he is patience it felfe, though
patience be a quality in us, yet it is not fo in God,
it is his eflTcnce.
The fecond reafoft is this r hee beares long with
wicked men, for the propagation, andincreafeof
mankind s for if hee (hould punifh menasfaftas
they offend, and defcrve death, how (hould the
Church increafe , how (hould the Church ftand,
this were to overthrow and weaken his owne
power j but God is wife and kno wes better how
to turne the evill intentions and deeds of men, for
the good of his Church : as for example, if a
Captaine upon fomc generall fault committed by
his fouldiers y if hee (hould execute all offenders,
this were the way to deftroy his Army, and foex-
pofe himfelfe unto the hands of his enemies, there-
fore he takes but a fcw, here one, and there one, to
make the reft to take heed they fall not againe :
thus doth God, hee doth not infli& punifliment,
that is, prefenr death upon allfinners; but takes
here and there one, to make them palpable exam-
ples unto the reft ; as wee fee daily, how the Lord
meets with the fins of men y then when they lead
thinke of finne or God.
The third reafon,why God doth patiently beare
with offenders,is this,#* doth it for the good of fonte
that arc yet to be called, and therfore you know what
the Lord (aid unto the husbandman in the Gof-
pell, when he would have pluckt up the tares , let
them alone, faith hee, untillthe harvejl: yet how-
foever this comparison doth not alwayes hold
♦ true.
Pauls Com>erJt(jn,
167
true, for he did not forbeare the plucking of them
up, expecting any change, but only leaft in pluck-
ing up them, heefhould hurt the good feed ; for
tares will never be wheate, fo they that are repro-
bated, will never convert: yet it holds good in
this, hee lets tares grow, that is, he beares patient-
ly with wicked men , even with thofe that as yet
feemeto be fb, becaufe as yet they have not ex-
preft the fruits of their converfion 5 and therefore
for this reafon doth God forbeare long to puni/h
the wicked, left hee (hould deftroy the feed of the
righteous.
The fourth Reafon , Why God fuffercth long,
is this, that he may try the heart, how it will carry it
felfe towards him 5 not that hee knowes not the
heart before , but that the heart may now know,
that the Lord is patient , when hee (hall confider
how patiently God hath dealt with him, and how
long he hath borne with him ; for this makes men
more inexcufable before God, and moreafhamed
ofthemfelves, when they fhall call to minde,
what time, what opportunitie, whatoccafion they
have had to good, how they might haveftored
themfelves with grace, and made their peace with
him, and then how many finnes they have com-
mitted time after time , and then what checks of
confcicnce after, to reclaime them- I fay, if men
did but confider this, they could not but fay, that
God is patient.
The fife Reafon , is this, although they be not
affli&edas other men are, yet it is not, becaufe
Mm 2 they
4. Reafon.
5. Reafon*
268
Pauls Conyerfon.
i. Refreif.
.Rejpefl*
Prev.i.$i»
j. Rtfcta.
they are therefore notaffli<3ed at all, for indeed
they are affli&ed with thegreateft affli#ions that
can be; other mens afflidiions may feemetobee
greater , but yet not fo , but are lefTcr , whatfo-
ever they may feerae to bee, and that in thefe
refpe&s.
/. Reflect, Becaufe wicked men, they loofe the
fpirit, God denies them grace, and thatisthe
greateft affli&ion that God can lay upon any fin-
ner, namely, to deny grace $ this was the affli&ion
that God laid upon Saul, it had beene better for
Saul thatathoufand judgements had befalne him,
then to have loft the ipirit, the favour of God.
Now wicked men they loofe the favour of God,
they loofe the obtaining of faving grace, therefore
whatfoevcr they fecme to be, yet the truth is, they
are more affli&ed then other men.
2. Rejpeff, The profperitie of wicked mentis a
puniflimentjfor that which flayes men,is a punifli-
ment^but this the profperity of wicked men doth,
fit them for deftrudtion , and therefore the Wife
man faith, Proverb, i. 32. that prdjperitie and eafe
flaies the wicked, that is, the more they profper
and thrive, and rejoyce in their lufts, the greater
ftabb doth finne give them at the heart , and the
more irrecoverably are they fmitten; therefore
they have no cafcfe to brag of their profperitie.
3. Refiett, Is this becaufe they may wither and
die in their finnes, and that is a great punifhment ;
for becaufe they are not affiled as other men are,
therefore it is , that their fuperfluous branches of
iuft,
Pauls Conyerjion.
269
luft,and covctoufnefTe, and pride, are not lopt off,
for afflictions lop thefe off, which hinder the
growth of faving grace, as you know the fuper-
fluous branches of any tree, hinder the growth of
the other branches, if they be not cut off they will
make them to wither and die $ thus it is with wic-
ked men , becaufe they are not afflicted , they be-
gin to wither and grow cold unto good . The bo-
dy doth not fo much wither with age , as the in-
ward man doth by thefe lufts , theybreed a con-
futation in the foulc, that will not be recovered.
4. Rcftcft, Againe,though we fee them not af-
flicted, yet they have many afflictions which wee
know not : even as the godly have many inward
joyes and comforts in their hearts, which wicked
men never felt , fo wicked men have many ftrong
feares in their hearts, and many fudden flafhesof
the fire of hell in their foules , much hollowneffe
in their hearts , much forrow mingled with their
carnall joyes, and often affrighted with the jawes
of death, and arrefted with horrors of confeience,
though outwardly they feeme to the world, to be
the joyfulleft and happieft men in the world, yet
the truth is, they are the moft miferable and for-
rowfull men in the world , for as the inward joy
is farrc greater then the outward joy , fo the in-
ward forrow is farre greater then the outward for-
row alone : thus you fee the point prooved.
The ufe of this fhould teach us not to delude
our felves in the matter of afflictions $ in afflicti-
ons we are ready to conclude, becaufe our affiiCti-
Mm 3 ons
4. Re$e£t. t
Fft.
270
Luke 13.2.3.
Ad«y.
Pauls ConVerfion.
ons are greater then others , that therefore we arc
greater finners •, but here you fee the contrary, the
gregtcft finners are not alwayes outwardly the
greateft afflifted, for God ufes a great deak of
difference in afflictions, fomehee affli&s young,
he takes them when they are greene^ others he lets
them goe a long on the fcore, till they be old, yet
he will meete with all at laft, either fooner, or lat-
ter -, therefore thinke not that thou art a greater
firmer, or that thy finnes are greater then other
mens are, or that God loves thee Idle, becaufe of
thy outward affli<5iions : remember what the
Lord faid unto the Iewes. Luk. 1 3. 2.3. Thinke net,
faith hee , that the Galileans on whom the Tower of
Shiloim fell, were greater finners then you, or others
finners : thinke not becaufe judgement was in that
manner inffii&ed upon them, that they were grea-
ter finners: or that their finnes were greater, and
did exceed others : but except you repent, yeefhall all
likewife persfh ; I will meete with you, and you
(hall know that your finnes are as great as theirs
was$ and folooke upon every finne that God hath
puniflied, prefently, and the finne is as great ft ill,
as ever it was : as for example the finne of lying.
^yiSts 5. Ananias and Saphira they lyed, and you
fee what a judgement was infli&ed upon them, be-
caufe they had lyed to the holy Ghoft: cvena-
gainft that light which the holy Ghoft had revea-
led unto them, and yet you muft know that a lye
is not the finne of the holy Ghoft 5 for any rege-
nerate man, that is in the covenant, may through
infir-
I
Pauls Conlperjion.
infirmitie fpeake an untruth, and yet not finne the
finne againft the holy Ghoft; but I fay, the finne
of lying is now as great as ever it was, and he that
infflifted that judgement upon them, may MM
the like upon thee: yet y@umuft know that this
finne is not greater then other finnes ♦ but becaufe
men might take heed of this finne for the time to
come , he made them examples. Againe in Levit.
10.1,2,3. they that offered ftrange fire in the time
of the law they were ftrucken with death, not
that this was a greater finne then any now, but to
teach men reverently to draw neerc unto God ;
when we have to doe with any of the ordiaances
of God to ufe them reverently, and to come with
reverent hearts unto them. Againe, let uscon-
fider what judgements have befalne lyers , and
theeves, and prophaneners of the Sabbath, and
drunkards, and luxurious perfons, and cozeners,
and gameftersj that if wee be the like, the fame
judgements may befall us, as hath befalne them 5
let us fet thefe asexamples,to take heed of the like
finnes; as the Apoftle faith, 1 Cor. 10. 11. Thefe
things fell upon them for our example y &c. That wee
Should not luft <u fame of them tufted, &c. Now if
finne bee as dangerous unto the foule as ever it
was, itfliould teach us to take heed of commit
ting the lea&fcvill: And that I may the better pre-
vailc with you toforfake finne , confider thefe
motives.
Thefirfl: motive to move you to forfake finne,
is this,becaufe finne will make you aihamed 5 Rons,
6.21.
*7«
f -
Lcvir. io.i,i,
3.
1 Cor.ro. u(.
I. Motive.
}7*
Sinne raiketh
aihanaed.
2. Motive*
Heb.n.*.
I, Reafon.
Revcl.j.??.
i Pct.1.4.
Pauls Cotn>erfion,
6.21. What fruit bad you then in thofe things where-
of you are now ajhamed: what will it availeyou to
doc that thing, that afterwards will fhame your
for though the rootc of every finne feemeto bee
fweet, yet the fruit of it is bitter , that is, both
fhame, and fbrrow, and death : and againe,on the
other fide, though the roote of every a& of god-
linefle be a little hard , and bitter to the flefli, yet
the fruite of it,is,honour and glory : And therefore
the Prophet faith, lere.2.19. that to finneagainft
God, is an evill thing and bitter, how fweet foever
it may feeme unto you : let this therefore move
you to hate finne, becaufe it will make you a-
fhamed.
The fecond motive , to move you to forfake
finne, is this,becaufe if you finne, God will beate
you : though election be fure, yet you (hall not e-
fcape corredion, which fliall be more bitter unto
you, then the fweeteft finne, Heb. 12.6. Hee fcour-
geth every fonne whom hee receiveth: if thou bee
Gods fonne, thou muft make account to feele
Qods rod. The Lord corre&cth his children,
when they finne, for thefe two reafons.
The firft reafon is, becaufe finne is finne with
God, in whomfoevcr it is, and he will be fure to
fcourge him in whom it is $ if thou runne out he
will fetch thee in,with hiscrooke^aqjj the fweeter
the finne was, the bitterer will the fcourging bee.
Rev. 3. 19. Whom I love I rebuke andchaflen 5 chat
is, I will doe it without exception of perfons.
2 Pet. 1 .4. lodgement mufi begin at the houfe of God.
Prrv.
Pauls Conyerfion.
Prov. i r.31. Behold the righteous jk<ill be recomf en-
fed, or rewarded in thti life > how much more the
firmer 5 if a holy man finne hee fliall bee affli&cd,
then much more a wicked man. Andagaine, he
that foweth iniquity, jhall reape affiiclion .• hee thac
finnerh, muft expcdl the rodde, and it muft needs
be (b, becaufe Gods children draw the neereft un-
to him, and he hath faid, that hee will bee fan ffifed
ofthofe that draw neere unto him, Lev it. 10. 3.
therefore for the keeping of them cleane , they
muft be feowredjwhen they grow fouleand ruftyj
they muft bee caft into the furnace, when they ga-
ther drofle.
The fecond reafon is , becaufe his children are
the Temples of the holy Ghoft, wherein God
delights to dwell 5 and therefore he will not fuf-
fer any uncleanenefle to abide in them long, but
will quickclyfweepeitout, with the beefome of
affliction, as in Revel. 2.5. Remember therefore from
whence thou art falne y and repent y and doe thy fir fi
workes, or elfe I will come unto thee quickely.
Ey, but I feelc nothing for the prefent.
I anfwer ; yet after, though not now, thou flialt
furelyfecleit, and in that thing that thou loveft
raoft , which of all other, thou wouldeft not bee
croft in, as David in his K^ibfolon^ and CMofcs in
his going into Canaan : for that is Gods manner;
if Ifrael loath Manna, God will make it to come
out at their noftrils. And fo thou fhalt furcly feele
thy finne, whatever it be, in the end : for as in the
mifderaeanor of youth,wc fow the feeds of after-
N n di/eafes
m
ProT.11.31.
Levk.10.3,
2. Reafon.
RctcLi^j.
r. ObjecJ.
<*Anfw,
j
274
Pauls Conrperfton.
2. Objeft.
Anfw.
iCor.io.iz*
3. objett.
difeafes 3 though not prefemly felt. So godly men
in their runnings out , fow the feeds of after-affii-
dions, though for a while that harveft appeareth
not above ground : fee it in David, in Salomon, in
L^/i, inFz>ziah y whether all they fmarted not
for it in the end •> and the longer it is deferred, the
more will come together : asthofe that are ficke
feldome, are ficke to purpofe when itcommeth,
becaufe many humours lye heaped together ,. and
lye infenfible a-while , and then breake forth at
once 5 fo when thou haft heaped a great many of
finnes together,the judgements of God will break
out to purpofe againft thee,fo that thou fhalt feele
the weight of them all.
Ey,but I am healthfull,andrich,and ftrongj and
mee thinkes 5 affli&ions are not neere me.
This is anfwered in 2. Corinth. 10. 12. faith the
Apoftle , Wee are not of the number of them^ that
compare themfelves with themfelves , and commend
themfelves-^ for they that doc thus are unwi/e:
for as the hiding of theSunne , brings darkenefle
in a moment, fo in an inftant 3 God can turne all up-
fide downe,and will doe it on a fudden, when you
thinkeyour felvcs fafeft.
I will commit it but once, if I might but com-
mit it but once , I could defirc to commit it no
more.
Remember, David numbred the people but
once, and committed adultery but once , Sicktm
and Dinah committed fornication but once, Am-
nio* committed adultery but once, Benbe* went up
to
_■■ r^.
Pauls Conlperfion,
to his fathers bed but once , Saul offered facrifice
againft the Commandement of God but once,
dfofes feared but once at the waters of ftrifc. lo-
fiah difobeyed God , in going to warre without a
warrant but once; Nadab and Ahibu offered ftrange
fire but once : thofe two thoufand three hundred
which were flaine for committing fornication, the
fame day they weredeftroyed j "(it is likely there-
fore they did it but once) yet upon them and upon
all thefe, the Iudgements of God were very hea-
vy, for once falling ; therefore finne not once.
Ey, but I am a regenerate man, and in the ftate
of grace ; and therefore God will deale tenderly
with mee.
So, firft, were raoft of thefe named before, yet
God fpared them not: fecondly,againe thou flialt
the rather be fharplier dealt withall, becaufeone
that draweth neere unto him in profeffion , muft
be more cleanethen others: thirdly, lob was in
the ftate of grace, yet quickly mooved, for hee
knew he could not efcape, as it is in lob 31. 2. to
the 33. verfe, in which hee concludes , that the
j wrath of God was a terror to him, and by reafon
of his HighnefTe, he could not indure: foalfoin
1. Pet. 1* 17. though hee bee a Father , yet without
re/peffs hee ]udgeth all men , therefore thinke not
to efcape, if thou finne, becaufe thou art afonne,
but rather expeft to be beaten the more.
But I may recover by repentance.
I anfwer, It is more then thou knowft, and that
for this reafon, becaufe repentance is Gods gift, c-
^__________ Nn 2 very
2 75
Jtfura,if s j
4. ObieSl.
X PCCM7.
J. Obiett.
27 6
6. Object.
Anfrv.
Heb,u.i£.
1 Pet.1.17.
lob 34.11.
Pauls ConDerfion.
very time when it is renewed; if it be then his gift,
and in his power , then it is not thine, nor in thy
power to repent: mloh. 3. 8. thewindebloweth
where it lijleth ; and it is certaine, when wee have
once paft limites modefti* , w T ee are in prtcipitio:
wee cannot ftay our felves till wee come unto the
bottome of the hill, except God ftayes us : David
I and Salomon, thought they could have gone fo
; farre, that they might have reclay med themfelves,
; but they were deceived; if thou cannot keepethy
fbulepure before thou haft committed finne,how
wilt thou doe to call it out, when it is once in i e-
very finne hardeneth the heart, and weakened) the
ftrength of the inward man.
But many have efcaped puniflimentj and fo
(hall I.
I anfwer, never any efcaped, but they had it ei-
ther inward or outward, fooneror later, though
they havebeene Gods dcareft children : Heb. 12.
29. even our God is a consuming Jire, that is, he is
zealous of his glory , to burne up and purge out
by afflictions, the corruptions of his children: and
in jr. Pet. 1. 17. every one to whom he is a Father,
fliall be judged, that is,affli&ed without refpeft of
perfons, according unto their works : fo lob 34.
11. hee rewards men according to their workes:
only this muft be added, the more wee judge our
felves, and the deeper we goe in humiliation, the
lefler God willaffliftus. Davidhumbted himfelfe
fo farrc that God lent him word , that all hjs fins
were pardoned. Yet what meafure of affli&ion
David \
— — — ^— - — - — ** *
Pauls Conyerjton,
David did need, that his heart might bee more
broken, that he fhall have $ and every one elfe that
belongs unto God : fo K^ikibs fained humiliation
did deferre^and lefTen his punifhment $ 1 fay, le/Ten
it onely, for notwithflanding he was flainc. E&e-
chiah tafted of fome affii&ions , yet becaufe hee
humbled himfelfe, a great fhowre of Gods ven-
geance fell not upon him ; humiliation is a meanes
to breake the fhower , and ftill the winde, and
calme the waves of the wrath of God.
The third motive to move you to hate finne, is
this, becaufe finne will take away your excellen-
cy 5 even as a ftarre that falleth to the earth loofeth
hisbrightneffe, fo when one that hath beene for-
ward in religion, falleth to earthly and carnal! de-
lights, then all his beauty, dignity, and excellency
vanifheth: 6^.49.4. his Jacobs hd. fpeechunto
Ruben, Thou hafi loft thy excellency thou art become
as tveake as a^tf^becaufe he had defiled his fathers
bed : nothing will take away a mans excellency
but finne 5 affli&ions, difgrace, imprifonment, or
the like doe not hurt a man , nay he may fhine the
more for thefe : as the torch appcareth the brigh-
test he darker the night is : fo if a Christian keepes
his uprightnefle he will fhine ftill bright, let men
doe or fay what they can 5 but it is finne that ble-
mifheth, and taketh away oar dignity, and excel-
lency 5 when a man keepes his uprightnefle, hee
walkes in his ftrength, but when hedefcends onto
any vanity ,or folly$ it is his impotency and weak-
nefle : therefore if you would notloofe yourex-
Nn $ cellency
277
$ Motive.
Gen,49.4.
278
Motive.
Pauls Cowerfion.
j. Motive*
PfaLi 8.13,14,
cellency, you muft loofe your finnes.
The fourth Motive to mooveyou to hate finnc,
is this, becaufe the leaft finne violateth the peace
of confidence, which is as tender as the apple of
the eye; and you know the leaft mote that is,trou-
blesit: finfle will fret and grieve the conference,
it will inrageand difquiet it: if a gaod confeience
be a continuall teaft, what a IoflTe is it to want it in
time of health $ but in time of fickeneffe and affli-
ctions how bitter will it bee to want it 1 If a man
admits but of the leaft evill thing, though but an
occafion of evill, reluttante Confcientia , that is,
againft his confeience, it doth notonely take away
a mans peace,but it galleth and vcxeth him excee-
dingly: for finnes in a mans confeience are like
thornes in a mans feete, though all were pluckt out
but one, yet that one is enough to trouble and
grieve him : on the contrary , fee what comfort
Paul had from a good confeience when he was in
prifon : and what forrow Adam had in Paradife
from an evill confeience : let this moove you to
hate finne.
The fifth Motive to raoove you to hate finne,
is, becaufe finne will bring upon you all manner of
mifcries : all themiferies and affli&ions that wee
tafte of here, arc meafured out to us for finnes
committedj and on the contrary, all the comforts,
peace of confeience, profperitie, and inward joy,
are all continued to us according unto thepure-
nefle of our hearts and wayes : as in Pfal. 18.25.
24. twos alfouf wight ,faith Davidjbefore him,and I
kept
Pauls Conyerfion.
kept my f elf e from mine iniquitk , therefore bath the
Lord recompenfed mee according to my upright nejfe :
according to the cleanneffe of my hands in his eyes
fight : and then in the 2 5 5 & i6. verfes, both parts
are clearelyexpreffed, that he will walke more fro-
vvardlywith you, as you walke more fro vvardly
with him : and againe, as you walke more purely
with him, fo he will (how himfelfe moregraci-
| ous and loving unto you : as for example, goe tho-
row all the Iudges of Ifrael, and you (hall fee this
true 3 looke to Gedeon^ one finne was the deftrudi-
on of him and his houfe : looke to Sampfon^ that
finne of fornication, brought upon him fhame,im-
prifonment, and death.
i Againe, goe through all the Kings of ludah y
and you /hall fee that they profpered fo long , as
they profpered in grace, and when they fell into
finne, then prefently they fell into mifery, looke
to David, to Salomon, to Kehoboam, Ahab, to Aft,
UMamffeSj (frc Againe, looke amongft the Cmn*
thianS) fome were ficke, and weake, amongft
them for not receiving the Sacrament worthily,
fo all ficknefles in body, breaches in eftate,ill han-
fels in bufincfles , troubles from enemies, griefes
from wives, children, and friends, they all even
now in our dayes proceed from the finnes, which
you have committed. Againe, as I faid, all the
profperity, whether it bee outward in riches, or
honour, or wife, or children, or friends; or in-
ward, thefaving graces of the fpirit, they all pro-
ceed from your uprightnefle of heart. And needs
it/
*79
i8o
Pauls Con'VerJton,
6. Motive.
Iobji.*.
it muft be fo, becaufe if God be the Governour of
all the world , then it muft needs bee beft with
them that fcrve him beft , and worft with them
that offend him worft: this rule muft bee undcr-
ftoodof the Saints to comfort them, and not of
wicked men ; for they want affli&ions, and enjoy
profperitic in Iudgement : but with the godly it
is not fo , therefore they are like to tafte of both
in this life, according to their thriving in finne,
and going backward inholinefTej let thismoove
you to hate finne , that you may efcape thefe mi-
feries.
The fixt Motive, tomoove you to hate finne,
is, becaufe finne is avaine thing, itcanyeeldus
no true comfort or content ; and this we may fee
in the vanitie and changeablenefle of earthly
things, when we make them our onely joy, how
foone are wee deprived of them { for indeed, what
is our portion, or what can yeeld us any found
andfolid joy and comfort, but God and Chrift?
and fo lob reafoneth in lob 31. 2. what portion Jhatf
I hxvtwith God almighty? it is no fmall porti-
on, but a great portion to have Communion with
Him , to be fure of Him for a refuge in all trou-
bles , a Counfeller in all duties , a helper in all
wants to ftand by us, when all elfe forfake us : he
that knoweththe fweete confolations of thefpi-
rit, will account finne and the world but avaine
thing; I fay, nomanthatknowes the fweetnefle
there is in the Communion with God, will Ioofe
it for ail the plcafures of finne. lob 14.. hee fhow-
eth
Pauls ConVerfion.
eth the vanity of earthly thingsjfome conceive the
comforts of the Spirit but a vaine thing, but this
is, becaufe they never tafted of the fweetnefleof
the fpirit : there is no man but he hath fomething
that hereftcth his heart upon,as the Pfalmift faith,
Some trufi in Princes , fome in riches-, others in
their friends, but it is God that is the ftrength and
prop of every fan&ified mans heart , on which
every holy man and woman refteth ; now take
from any man that which is his prop and ftay, and
his heart finketh and dyeth in him like a ftone:
fo will the heart of a childeof God, when the
aflurance of the favour of God is taken away by
finne: therefore as the favour of God is fweeter
then life it felfc unto him , fo the very interrupti-
on ^nd fufpending of it, is as bitter as death : and
therefore in this regard, finne is to be hated.
The feventh Motive , to raoove you to hate
finne, is, becaufe finne is re files , if you doe but
truly confider the reftlefnefle of the heart, till it
be fandified , it will make you to hate finne : the
heart is reftleffe , till it bee fet m a good frame of
grace. Sinne is unto the foule, as a difeafe is unto
the body ^ a man that is bodily ficke will never
be at reft, till he be well: foa regenerate man is
never at reft till finne be healed in him ; wicked-
nelTeisof a reftlefle nature, according unto that
meafure it is found in any, as the Prophet faith, in
7/4/^57.20,21. where he compares the heart of
wicked men unto the raging Sea , that ftill is in
motion, purging and cleanfing it felfe j foa holy
Oo man
281
7. Motive.
Sinnc reftles.
Ifai.j 7.20.2 1,
28l
8. Motive.
Ezra p.*.
Pauls Conver fior^*
g. Motive.
iSan.i 2.7,8.
man is not at reft, whileft his heart is not cleanfed
from his finnes: let this therefore mooveyou to
hate finne ? becaufc it is reftlefle.
The eighth Motivc,to moove you to hate finne,
is, becauie finne is not acquainted with God , it
hath no familiaritie with him , it is not accufto-
med to ftand , or be in his prefence ; it ftands in
fuch termes with him , that the finncr dares not
looke upon God, or draw neere him without
fhame and feare : no wicked man dares doe thus,
fo long as any uncleannefle cleavcthuntohim-in
any degree. But grace breeds an holy acquain-
tance with God, and doth beget in the heart a
kinde of noble friendfhip and familiaritie with
God , which will make a holy man to abhorre
finne as a bafe thing , which befeemeth not that
purenefle of that friendfhip which hee hath with
Chrift: hence is that fpeech of Ezra, in Ezra g.
6. O nty God > I blttjhandam ajhamed to lift up my
face to thee, my God-, for my iniquities are gone y drc
that is, becaufe of my finne, I am afhamed to have
any. familiaritie with thee.
The ninth motive, to move you to hate finne,
is, becaufe if you live in finne God will fhow you
no mercy : you (ball find him not as a father, but
as a Iudge. The mercy and kindnefTe of God is
a great and effe&uall motive which God often u-
fes in Scripture, to move us from finne $ thus the
Lord dealt with David, in 2 Sam. 1 2. 7,8. I gave
thee thy Mafters daughter, and I made thee King
in his fteed,and if this had beene too little, I could
have
Pauls Converjion.
have done much more, wherefore then haft thou
done thus and thus, &c. Againe,in Micah 6.4. 5,
6,7. Omy people, what have I done unto you, remem-
ber what I did for you, when I brought you out of the
I And of EgjpH remember what B alack King of Moab
consulted, and what Balaam the fonne of Beer anfwe-
red him, from Sittim unto Gtlgall^ ejrc Againe, in
Deut.$2.6. Doe you thus requite the Lord, O foo-
lijh people andunwife : is not hee thy father that hath
made thee, and fashioned thee \ that hath bought and
eftablifhedthee, ejrc Gods dealing with us, being
foundly confidered , how, often hee hath fpared
us , and borne with us , how much hee hath
loved us, and done for us, is enough to breake the
heart of a regenerate man, and make him to hate
finne.
The tenth motive, to move you to hate finne,
is, becaufe finne makes you to breake your cove-
nants with God : and therefore the remembrance
of our covenants with God, is enough to con-
found us, and give an edge unto our forrowes
forfinnespaft, and confirmc us in our refoluti-
ons exceedingly for the time to come : what (hall
wee mocke God, faith the holy Mane* will hee
hold him guiltleffe that taketh his name in vainer
and will hee not fyrely require our vowes at our
hands ? Yes, certainely hee will, and that fpee-
dily : if wee ufe to breake our covenants often,
and begin to forget them, and the Genealogy of
them: therefore let this move you to hatefinncj
that you may keepe your covenants with God,
Oo 2 and
285
Micah 6. 4, S,
Delicti.*.
10. LM$.
t'trve.
z84
ir. CMo-
five.
5inne is a
chcife.
Pauls Corfperfion,
and fo efcape thofe judgements, which otherwife
will light upon you.
The eleventh moy ve,to move you to hate fin,is,
( bccmkfmm is atheefe : it will rob you of your
pretioufeft Iewell, and beft thing you have in the
world, which is your aflurance of ele&ion : for
what is the reafon that many have fuch heart-
qualmes, and pinches, and doubts, and fcares,
whether they bee God's or no, but becaufe they
let fome luft or other enter into their hearts,
which ftirres up the mufty corners of the heart,
and fo makes a foule fmell in the foule, which if
they had beene carefull before, they might have
prevented. Now how great a comfort it is to bee
allured, that hee is one of Gods ele& , hee that
hath felt it knowes what it is, though hee cannot
exprefTe it ; but if you have not felt it, you will
not beleeve it, though youfhould bee told it: to
bee allured of the love of God, and that all the
priviledges in Chrift , and that all the promifes
in Scripture belong unto a man 5 it is fuch a joy
as will raifc the heart, bafely to efteeme of all
earthly things , and to walke in Paradice as it
were, and to rejoyce continually in the medita-
tion , and affurance of thofe things, which are
appointed unto the eleft in the Booke of God ;
befides, not to feare death, not to be moved with
any Tyranny, or evill tidings, but to bee like a
fquare ftone that ftands eeven upon his owne
bottome, in whatfoever eftate hee is caft. Bur
all his affurance, joy, and comfort is loft, if
the
Pauls Conyerfion.
285
the heart bee but impure , and unholy towards
God. Wherefore let this moove you to hate
finne. # <
The twelfth motive, to move you to hate finne,
is, becaufe finne is the greateft tyrant that God
hath. The confideration what a tyrant luft is,
would make you affraid of finne , if you did
but know what vexation it would put you unto :
from which tyranny you (hall never bee freed,
till you come to give peremptory denialls unto
it in every thing : for when ftrong lufts poflefle
your hearts, they lead you about, diftraft you,
and weary you. Now what greater enemy can
any man have then hee, that drawes away the
heart of his fpoufe after him, from her owne hus-
band C What greater enemy can any chafte wo-
man have, then hee that entifes her to folly, and
to make her his whoore : beloved, finne drawes
away your hearts and afte&ions from God : you
are, or you ought to bee ChriftsSpoufe, then
thinke with your felves, whether finne be not an
enemy both unto Chrift , and unto your felves:
It is true, it may be it will promife you to make
fatisfa&ion, but performe nothings for while they
are yet living and quicke in us , wee are in this
ftraight $ either wee refill them,or not refift them:
if we refift them , they paine us , and weary us
out with imporcunitie : but if we refift them not,
then we put fewell unto the fire, and fo make it
the greater : and when the luft hath gotten more
ftrength, then it muft have more fatisfa&ion , and
Oo 3 when
12. UPfe-
five.
i%6
tivc.
Pauls ConVerfien,
when that is done, yet more will be defircdj as the
fire the bigger it grovves , the morefevvcll it re-
quires to feed it , and fo there will bee no end :
but it will grow, in infinitum, infinitely, till it
hath drawne you into perdition: therefore there
is no way, but to put it clcane out, and to quench
every fparke 5 to give no fewell to it at all, nor fo
much as to gaze upon unmeete obje&s, elfe (hall
you never be free from the vexation and tyranny
of it: but rather finke 'deeper and deeper, like
a man in a quick-fand. Let this moove you to
hate finne.
The thirteenth motive, to move you to hate
finne, is, becaufc finne will make you to come
weeping home, if ever you come 5 but if you
iio not come home,then,asthe Apoftle faith, your
damnation Jleefeth not; the longer you goe, the
neereryou are to hell, and further from God.
And therefore it is better for you to come wee-
ping at lad, then not at all- and who went ever
out from God, that fometimes had injoyed fel-
lowship with him , but they have come home
by the weeping crofle : for in this cafe God com-
monly drives them home with ftormes, if they
bae fuch as belong unto him. Hence the wayes
of the Saints are faid to bee hedged in with
thornes • if they keepe the right way, it is fmooth
and plaine, but if they ftep afide, they will meete
with thornes that will pricke and gall them : the
Scripture is full of examples:in Davtd 7 m Salomon,
in Manaffes, in iW,in Peter. Let this moove you to
hate finne. The
Pauls Cotcverfion.
The fourteenth Motive, to moove you to hate
finne, is, becaufe you can never have any true con-
tent, folong as you love finne and live in it: as
for example 5 Let a man but looke backe unto
former times before hee was called, and fee whe-
ther he ever found fo much contentment in any
thing, as he doth now, if his heart be perfeft to-
wards God, when hee walkes more exa&lywith
him. Againe, whether it hath not beene weari-
fome and rcftlefle, to have his heart drawne forth
to vanitie, and led up and downe with divers
lufts : This was Davids practical remembred my
forrowings in the night , and in the times of old,
what joy I was wont to finde in thee: every man
would live a contented life , and it is wearifome
unto nature to live in difeontent ; now that you
may haye true content, hate finne.
The fifteenth motive, to move you to hate
finne, is, becaufe finne will at the laft, whether
you will or no,make you to confeffe, and fay, that
you havMone very fooliflily 5 I fay, never any
man committed finne, but it brought him in the
end to fay, as David faid, in 2 Sam. 24. 1©. J
have done very foolifhly : and, to exprefle this, that
fpeech of Salomons moft excellent, Ecclefj. 15.
/ fet my felfe to know the tvickednejfo of "folly, and
the foolifhnejfe ofmadneffe $ as if hee could not
fufficiently , or eafily exprefle it , that finne will
make a man to fee, that there is nothing but folly
in finne at laft : and in 1 Tim. 6. 9. finne is called,
foolifhnejfe : hence then, it is extreame folly to
com-
x%7
14. cw$-
tive.
five.
1 5an«24*io,
Eccfct*.*;.
I TilDotf^
88
16. <JM0-
five.
Pauls Converfion.
commit rheleaft finne, it is good to oppofe this
conclufion againft all the rcafons of Sacan, That
wee will not finne, becaufe it will bee our folly : !
and if wee cannot anfwer in particulers , let us
anfwer him in the generall, that we will not yeild
to any. It may bee, hee will tell you, that you
fhall gaine fome profit, or pleafurc, or fweet-
neflc, or commodity by finning: but if you can
bring your hearts , not to beleevethis, you will
never doe it $ and fay, the Scripture tels us, that it
isextreamefollytodoe fo, and we (hall find it to
be fo,therefore we will not : Let this move you to
hate finne.
The fixteenth motive , to move you to hate
finne, is, becaufe finne will take you away from
God, and God from you j and therefore that
muft needs bee an evill thing, and worthy to bee
hated of you, that will deprive you of God ; it
is the terribleft thing in the world, to have God
taken away from a man : that which makes a man
to loofe any thing that he loves, is hat^J of him $
as for example, a man that loves and refpe&s his
credit, he had rather loofe any thing then that $
itisagreatgriefeuntohim, to be difgraced : to a
rich man that loves his riches, it is a griefe to part
with them, and therefore he doth hate a theife :
fo it is the flaying of the foule to part with God $
a holy man had rather part with wlfeand children,
riches, pleafures, and friends, and life it felfe, then
part with God ; and therefore it is, that in every
regenerate man, there is bred by the fpirita loa-
thing
Pauls CoM>erfion<
thing of all finne : if you would not then part
with God, hate done 3 God and Mammon can-
not abide together no more then light and darke-
nefle.
Now if thefe will not move you to hate finnc,
then confiderfomc motives to move you to hate
it in regard of God. •
Firft, confider that God doth take notice of
all that you doe, he fees into the fecret corners of
your hearts, and makes a diligent fearch : I know
thy thoughts a farre off, ( faith GodJ and hce
knowes the intent of your hearts. Revel. 3. 8. /
know your workes , and patience, and fo forth, I
take notice of them, I knew them before you did
a<5i them ; therefore in every a&ion that thou goeft
about, fay, now God fees me what I am doing,
and hee knowes what I intend to doe : it ftands
me upon to carry my felfe uprightly in this adion,
leaft he meetc with me : for he is a God of pure
eyes, and cannot beare with evill in his owne.
You know what hee faid unto Nathaniel, Iohni.
48. I knew thee, before I farv thee: that is, thou
marvaileft how I came to know thee, but marvell
not, for I did not oncly know thee , but I alfo
know thy heart 5 therefore confider this, that
God fees you , and takes notice of your adions
and thoughts. Againe, confider that fo much
finne, fo much feed, and the more feed, the grea-
ter harveft; the more finne, the more punifhment:
therefore labour to hate finne.
Secondly, confider that when God doth ftrike
, Pp for
Revel. 3.8.
289
i Motive.
1 lob.48,
2 .Motive.
t<?o
Rcvel.i.io.
3. Motive,
Pauls Conyerfion.
for finne, his wrath is exceeding bitter and terri-
ble : for if it were not for the wrath of God
that followeth finne, afflictions would not bee fo
bitter : and therefore the Lord faith unto the
Church. Rev. 2 . 1 o.Feare none of thfe things which
thoujhalt fuffer : that is, fcare them not, for that
which makes them terrible, ihall not be mingled
with them, which is my wrath : for it is not affli-
ctions that are bitter, but finne intheaffli&ions
that makes them bitter, therefore let this make
you to hate finne, that you may efcape the wrath,
and vengeance of God
Thirdly, confider that the longer God ftayes
from afflifting of finners ; the greater and terri-
bler fhall the ftroke be when it comes, and there-
fore it were better for thee, that haft nointereft
in Chrift, that hee would ftrike prefently , then
deferre it longer, that fo thy punifhment may
bee the Idler: in ^Amos 5. faith God, / will
ftrike at once y and I will not ft rt lee the fecond time,
that is, when I doe ftrike, I will ftrike fo that
I /hall not need to ftrike the fecond time, and
thus the Lord faid unto Eli : in 1 Sam. 3. verf.
12. When I begin I will nuke an end ^ and this is
thegreateft punifhment that the Lord can inflift
againft any finner 5 it is as if he fhould have faid,
I will not begin to afflift them and then ceafe, and
give them fpace of repentance, but I will make
an end, that is, I will doe it in a moment,on a fud-
den 5 I will but make one worke of it, I will be-
gin, and I willfinifhitinan inftant, and this we
fee
QJ*
Pauls Conner lion.
fee the Lord did upon Hophni and Phinc<u : there-
fore let this moove you to hate finne. Thus much
for this point.
\^And hee faid, Arife^ and goe into the Citie, and
it frail bee told t hee , what thou jhalt doe.
The point is this, that Chrift is exceeding mer-
cifull , and exceeding ready to fpeake mercy unto
thofe that are truly humbled.
I gather itthus, Paul was here ftrucken downc
with an apprehenfion of finne , and being thus
exceedingly humbled in the fight of his finnes,
Chrift meets him upon the plyablenefle of his
will, with a word of comfort, (Artfe): this word
is full of comfort , for it is as if hee Ihould have
faid , Paul bee not too much deje&ed and caft
downe at the apprehenfion of thy finnes , as if
there were not aboundant mercie in mee to par-
don it, but arife, that is, goe, and I will fliew thee
what thou (halt doe,to fave thine owne foule ; and
it (hall be told thee, what thou (halt doe for mee,
but feare not , bee of good comfort : now that
Chrift is full of mercy, we will proove it by Scrip-
ture, CMatth. 11. 28. Come unto mee all that are
weary and heavy laden y and Iwilleafe you : inthefe
words, there are three things. Firft, the conditi-
ons of the perfons that muft come, and thofe are
fuch as are weary and heavy laden. The fecond
thing is the qualification of the perfons that are
truly weary, and heavy laden : firft,they muft bee
meekc: fecondly, they rauft be lowly : the third
thing is, the patterne or teacher of them, and that
- Pp 2 is
% 9 l
Doilrim.
1$>Z
Pauls Cower fion.
& Chrift; thebcft, the holieft, andwifeft Tea-
cher in the world : lcarne of Mee, I am ready to
teach all, and to upbraid no man : and then in the
laft place,the thing that they muft doc, they muft
take Chrifts yoke, and (o they fliall be rid of their
burthen; thefummeof it is this, if you bee wea-
ry and heavy laden with your finnes, and have a
defire to be eafed, it is no more, but come unto
Chrift, and hee will eafe you: that is, if you bee
heavy laden with finne, Chrift is ready to take
off your burthen, and to put upon them theeafic
yoke of obedience and holinefle. Againe, in Efa.
57. / dwell in the high and mtghtie place , with
him alfo > that is of a contrite and breken Jpirzt,
that is, there is but two places that God delights
to dwell in, the one is in heaven, and the other
place is, in a humbled heart: nowfurely, hee will
not dwell there where he loves not 5 for to dwell
notes a fpeciall prefence with them , that is, hee
will not onely dwell in the heart, but hee will
make his prefence to comfort the heart - y and a-
gaine, inEfa. 66. 1 will bee mere unto them that are
humble, and that tremble at my words j that is, I will
take a fpeciall care of them that are humble: this
readinefle of Chrift to receive finncrs , is excel-
lently fet forth in the parable of the Prodigall :
How readily did the father receive a rebellious
childej evenfo ready, and much more ready is
Chrift to receive finners that are humbled : an ex-
ample we have inDavid, how ready was God to
pardon Davids great finne, when he had humbled
himfelfe}
Pauls ConDerJion,
himfclfe ; and the fame \vc fee in Peter, mdCo here
in Paul, The reafons of this point are thefc.
The firft reafon is, becaufe mercy plcafeth him,
as it is in Micba: I will pardon your tranfgreffions,
becaufe mercy pleaferh mec, that is, he delights to
(hew mercy to finners^and what man will not wil-
lingly doe any thing that plcafeth him.
The fecond reafon is, becaufe mercy is naturall
unto God,that is,it is his nature, for although mer-
cy be a qualitie in us,y et it is a nature in God, and
what man will not willingly doe any thing that
is agreeable unto his nature.
The third reafon is,becaufe God is rich in mercy;
a man that is rich, he will not refped; the giving of
a fmall giftjbut he will give liberally & bountiful-
ly ,and it is for his credit to doe thus : now if it be
thus with men, then how much more with God,
becaufe he is the Store-houfe,& hath thefountaine
in himfelf-and therfore it (lands with his honor to
give liberally, to be rich in mercy to his children.
The fourth reafon is,becaufe God is our Father,
and you know a father hath a tender affe&ion over
his children, and if it be thus with men, then it is
much more with God towards his children; thou
needft not to feare the milling of his mercy , if
thou be one of Gods children.
The confideration of this, that God is excee-
ding mercifull, fhould draw us clofe unto God,
that is,is God mercifull,then let us run unto him ;
this hoping of mercy, (houldwinne us to come
unto him; for what is that which makes a Tray tor,
Pp3 or
93
Reafon.
2. Reafon.
3. Reafon.
4. Reafon.
i.Ffe.
2?4
Pauls Conyerjion.
0b]e8.
Kjinfrv.
i. rft.
i. Htlft*
or a Malcfa&or after Hue and cry, to come in and
lay dovvne the armes of Rebellion, but the Pro-
clamation of mercy? and in hope of this he comes
in; Therefore when you heare that Chrift is ex-
ceeding mercifull, then come in: only lay dovvne
the armes of rebellion,and you (hall finde mercy.
objeft. Oh but faith fome , I would willingly
come unto Chrift , but alas , my finnes are fo ma-
ny, and fo great, that I feare Chrift will not re-
ceive mee.
Anfrv. To this I anfwer $ what if thy finnes be
exceeding great and many , yet they are not Infi-
nite, that is, they doe not exceed the price payed
for them. But God is Infinite in mercy ,and there-
fore exceeds all thy finnes. Againe,confider the a-
bilitie and pow r er of God, he is able to make thee
cleane,and purge thee from all iniquitie^and there-
fore feare not the greatnefTe of thy finnes : only la-
bour to finde the condition , faith , in thee : and
then come and take of Chrift freely.
Secondly, if God be exceeding mercifull, then
let men take heed , that they wrong notthem-
felves in regard of falvation by the negleft of
thofemeanes, whereby grace is got: that is, let
men be humble, and then let them know, that
Chrift is mercifull : And that you may not put off
repentance , and the getting of grace , confider
thefe particulars.
The firft thing is this, take the time and oppor-
tunitie when grace is offered , that is, it will bee
good for you to ftrike while the Iron is hot ,
and
Pauls Conyerfion.
and grinde while the winde blowcs , and faile
when there is a faire gale $ fo it is good to follow
the ipirit in its motion : for as there is a time
when the fpirit is offered , fo there is a time when
the fpirit may not be got , and therefore it is, that
this time is foinfifted upon fo often in Heir. 3.
T0 day ifyee mllheare his voyce, &c. that is, there
is a time when God will not be found of us 3 though
wee would give a world to have but one motion
of the fpirit againe , one moment of repentance,
one offer of grace, butyoufhallnot : well then,
now you have the time and opportunity, that is y
the day of falvation 5 I offer you Chrift and fal-
vation, and you may have him if you will but re-
ceive him, that is, if you will but fuffer him to
rule in your hearts, if you will but acknowledge
him to bee your Lord and King ; you {hall have
him whatfoever thou art , or haft beene for the
time part 5 onely if you will be a new man for the
time to come : but if you will not receive Chrift
now, but refufehim, there (hall a time come, when
thdu wouldeft receive him, but then thou (halt
nor. Remember the five foolifh Virgins, CMattb.
2 j. They were fliut out of the marriage cham-
ber, and fo maift thou, if thou now refufe him.
Secondly , confider that repentance is not in j
thine owne power, that is, it is a turning of the
heart and cafting of a man into a new mould, the
fctting of the heart the right way , and withall
know, that there is a falfe repentance : Cain and
Efm y and Iudas repented, afwell as Pad and Peter j
and'
95
Helpe.
2<?6
Pauls Corfverfion.
and David, but the one proceeded from the Spi-
rit, and che ocher from the flcfti : k muft be found
repentance, if ic be acceptable: now this no man
can doe of his owne power and ftrcngth, except
there bee a fupernaturall worke of grace in the
foulc. There are two caufes why God doth affii&
his children s Firft, God affli&s his children, be-
caufe of fome fcandall , I fpc^kc now of Gods
children, and thus David wasafflided, becaufe he
gave a juft occafion of fcandall in the matter of
Vriah ; therefore God affii&s him : Secondly, to
weane them from the world,becau(e God knowes
till they be humble, and bafely eftceme of them-
felves, and the world, they will not prize Chrift,
or grace ; but when they are throughly humbled
then they will come in and take Chrift 5 and there-
fore it is y that wee preach Chrift generally unto
all , that whofoever will come and take him, may
have him : and therefore this is the queftion that
wee move and propound unto all men, whether
they will receive Chrift, that is,whether they will
take him above all things for better or worfe, to
bee their Lord, Mafter, and King; if they will
thus receive him , they (hall have him : it is no
matter, aslfaid, what a man is, or what a man
was, . onely if he will be another man for the time
to come 5 and therefore it is falfe preaching, to
fay, they muft come thus, and thus, as if Chrift
werepurchaft with our owne gift • but we preach
Chrift freely, without any condition , without
any exceptions of perfons , Whofoever will let
■■ h[ m !
T
Pauls Co'fpperfion.
2 97
him come and take of the Water of life freely, as
in Revel.il. And that Chrift is thus ready to re-
ceive humbled finners , you may fee in his rcadi-
.neffe to receivcall manner of people, whilefthee
was on the earth, with feveralldifeafes: heeput
none away that came unto him. Againe, confider
that if Chrift fliouldnot bee mercifull, then the
end of his Redemption fhould be loft : for where-
fore came he but to fhow mercy unto finners t A-
gaine, confider how ready he is to receive finners,
from the mouth of his Minifters. 2 Corinth. .5. 20,
Now then wee are Embaffadors for Chrift 5 as though
God did hefcech you by us y wee pray you in Chrifis
Jleady he yee reconciled to God : that is, wee ufe all
the perfwafions, and motives that we can 5 wee ex-
hort, rebuke, inftruft you, and all to this end to
make you willing to receive Chrift ; nay wee doe
not onely befeech you, but with thofe in the Gof-
pel, we compell you to come in, that is, wee per-
fwade you often againft your wils, to receive
Chrift. Now the things that keepes men from
Chrift is this- they fay, that they are not fit to
come to Chrift, and therefore they will not
come : but men are deceived, for there is no other
fitting condition required of us by Godj onely be-
leeve,andyou(hallbefaved, that is, if you have
but a defire to come to Chrift, you may have
him : as for example, if there fhould be a generall
proclamation made by the King, for all offenders
let their crimes bee what they will 5 that whofoe-
ver will come in, and lay downe his armes of re-
Qcj bellion
Pauls Conrperfion.
bcllion and acknowledge him to bee Supreme,
(hall have pardon ; it may bee there is fome offen-
ders that have greater crimes then others , and o-
thers leffe, whatfoever difference there be, it mat-
ters not if they will but come in, they (hall have
pardon : f o I fay unto you, if you will come in, it
matters not what your finnes were,orare; Chrift
here hath made a generall proclamation, that
whofoever will come in, (hall have mercy ; there-
fore feare not what your finnes bee, onely get a
willing heart to part with finne, and cleave fad
unto Chrift, and Chrift will not forfake you. In
the time of the law every feventh yeere, there
was a Iubilee, wherein every fervant was made
free from his Mafter-, but if any refufed then, then
he was to be bored thorow the eares, and to ferve
his Mafter forever: beloved, now is the yeere of
Iubilee, you may now bee free men in Chrift, if
you will but receive Chrift 5 but if you will noc
then you (hall bee markt for the devill, and ferve
him for ever : therefore, as Pyrrhtu faid unto his
fervants, he that will freely goe with me unto the
battell, let him come $ fo I fay unto you, if you
will freely come in unto Chrift, come, and Chrift
will receive you ; but if you will not, Chrift will
not have you to goe with him, that is, you (hall
not : but this you will not doe till you be* hum-
bled 5 and therefore labour to get humiliation,
and then vvhatfoever your finnes are, you (hall bee
faved, if you will but receive Chrift. Therefore
examine your felves in what a frame your hearts
ftand
Pauls Cbnrperfion.
and in 5 if fo bee you finde that your hearts
are hardned (as the Apoftle faith) that is, fuch as
cannot repent, it will be a difficult thing for you
to receive Chrift $ that is, if you have put the fpi-
rit by his proper worke, and have hardned your
hearts from his feare, it will be a hard matter for
you to get the fpirit of repentance $ the Apoftle
cals men in this eftate , like Trees twice pluckt uf
by the root es , Iudeverfe 12. that is, it will bee a
hard matter to make them to grow againe,
and be fruitfull : but if you be thorow-
ly humbled, Chrift is exceeding
mcrcifull and ready to re-
ceive you unto fa-
vour.
Imprimatur.
Roh. Jluftine. Inly 30, KJ33.
FINIS.
t 99
j
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