Full text of "Mount Ebal, or a heavenly treatise of divine love .."

m 



p« 



■ 



mm 



m * ■» 







• 






J oi the Vhtobfai ~ 

PRINCETON, N. J. * f# 






Collection of Puritan Literature. 






Division **— ■ ■"' ^">» - 
Section l\l] 




Number 










John I c^&\or\ 



Sermons ( 



i !\ho c\ eailechon o 



Lohd, 4 /6Sb. 163 g 



j 



MOVNT EBAL, 

<R 
A HEAVENLY TREATISE 

OF DIVINE LOVE. 

rEquity -;of his being accurfed that 
Shewing the^ and v loves not the Lord lefa 

cNeceffity^ Chrift. 

K Motives.? 
Together with the< Meanes > of our love towards him. 
/Markes \ 



By thatlate Faithful! and worthy Divine, 

John Preston i Doclorin DiviniUe 3 Chap- 
laine in Ordinary to his Majcflie,Mailer of£m~ 
m^nptt I Colloflge itf Cumbridge.^xA fome- 
times Preacher oi Liaioite; Inne. 



PSAL jl. 16. 

q^ove the Lord , O all yce kis Saints, &c. 

PSA L. 145 20. 

The Lordpreferveth all them that love him, 
andfeattereth ah-roadall the ungodly . 



LONDON, 

Printed by M. f for lobn Stafford jind are to be 

fold at his houfe in Black horfe ^Alley in 

Fleei-Jlreei. 1638. 



W Y 




A 

HE AVENLY 

TREATISE OF 



Di 



vine JLove. 



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

H E S E words have little or no 

dependance on the words before 

going, which are thefe 5 The fa- 

Intationofme Paul by mine owne 

hand : and the reafon why he 

thus writes is, becaufe there were 

many falfe Apo files , and counterfeit Epiftlcs 

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

A 3 but] 




c/4 Heavenly Treatife 



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

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

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



S 



fir ft" • ^ . rNeceflityof it, he 

is taken/ \ u auurfed that 

Whereof J \ from ) loves him not. 

the "\ f the *) Equity, or objecft 

/fecond V / of his love, the 

mistaken J ^ Lord lefus Chrifi. 



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

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

you 



of Divine Loye, 



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

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

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

For 



£>eut. 



il 



Gal. 



3-*3- 



Doft. 



xA Heavenly Treatife 



\ 



For the further unfolding and opening where- 
of, eonfider with me thefe three things follow- 
ing 5 to wir, . 

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

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

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

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

trite 



ofDvvine Lowe. 



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

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

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

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



xA Heavenly Treatife 



and prefenation ofthe thing it loves, a$ it on the 
other fide fhunncs and avoids ought that might 
endanger the definition thereof j and if not with- 
standing it mcete with it 5 interpofeth it felfe be- 
twixt it and that to defend it 5 as the arrae wards 
the blow from the hcad^albeit it be to the wound- 
ing of it fclfe. 

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

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

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

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

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

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

Fourthly 



ofDirvine Loye. 



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

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



u , l . c ^naturall ■ 

OrtobemorcbnefeV Infull 

thersa Spiritual! 



•Love. 



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

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

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

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

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

B 2 care 



Dcat.21. 23. 



Gal. 5.15. 



Doft. 



8 



Ji Heavenly Treatife 



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

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

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

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

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

Chrift 



ofDlnjim Loye. 



Rsaf. 



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

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

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

Indeede when we knew not the Gofpell, he 

was content, though we were frowardahd fruit. 

leffcj but now that he fends his Defciples to 

B 3 f reach 



Mat. 21. i. x. 



PfaL a. 



** 



10 



Matth. %i. 37. 
Objeft. 



Sol. 



Numb. 5. 15, 



tb 



A Heavenly Treatife 



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

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

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



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

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

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

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

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

it, 



of Di^vine Lowe. 



ii 



it 3 and makes him leade his life accordingly. 

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

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

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

laid 



j 



Vfc. 



1 I A Heavenly Treatife 



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

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

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

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

thou 



of Divine Loye. 



'] 



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

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

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

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

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

__ C thinke [ 



Qucft. 



Anfw. 



H 



A Heavenly Trealife 






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

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

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

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



him , we will keepe hts ComwiAndcments 



and 
they 



ofDi<-vintLo1>e. 



»5 



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

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

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

C 2 But 



\6 



xA Heavenly Treatife 



\ 



Objcft. 



Anfw. 



2 Sam. 14. $z, 



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

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

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

then 



of Dinjine Lohjc. 



17 



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

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

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

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



PfaJ 



1 Ioh.4, 20. 



Pfal. ie. 



Objett. 



Sol 






i8 



Objeft. 



^ol, 



Cant. f . 



xA Heavenly Treatise 



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

Thirdly, if thou love him thou wilt fpeake 

well of him upon all occafions, and in every place 

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

-heart the month fteaketh ; fb that if thou fpeake 

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

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

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

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

heart be inflamed, the mouth will be open, thou 

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

not before Princes. 

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

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

will 



of Divine Lohjc. 



l 9 



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

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



20 



A Heavenly Treatife 



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

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

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

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

and 






qfDirvint LoT>e. 



2! 



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

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

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

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

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



1Z 



A Heavenly Treatifc 



Objed. 



Solu. 
Objcft. 

Sol. 



Sol. 

Ioh.6.37. 
Obieft. 

Sol. 



Obkdt; 



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

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

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

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

Oh,buthow fhalllknowthatc' 

I anfwer , thou fhalt know it by his \ford 5 
and that is truth it felfe, fearch the Scriptures 
therefore, and there thou fhalt heare him fay af- 
much in plainc termes,^ that commetk to me, 1 
will in no wife &c. 

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

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

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

But 



ofDinjim LoDe. 



2 3 



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

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

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

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

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

D 2 Chrift 



Sol. 



Datt.io.ii, 



24 



I PcC. I. I8.jp. 



Ephcf.j. if- 



Rom. ?. 2£* 



A Heavenly Treatife 



— i 



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

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

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

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

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

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

how 



! .'j ■" - 



of Divine Lo<vc. 



n 



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

fits. 

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



i6 



sA Heavenly Treatife 



Efay J*- 1 *' 



I Dcut. 5- 



33 



i 



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

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

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

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

loath 



of Divine Lo^vt. 



*7 



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

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

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

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

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



Qaeft, 



Aafw, 



a8 



xA Heavenly Treatife 



Qucft. 
Aafw. 



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

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

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

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



ofDi<vine Loye. 



%9 



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

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

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

E you 



Ioh. 14, %u 



\ lo 



A Heayenly Treatife 



Ephefi.i7,iZ\ 



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

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

ignorant 



o/Dii-vinaLoye. 



3 1 ^ 



P/al. iS. i. 



UT. p. 



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

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

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

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

E 2 Chrtfiy 



^G. 7 ss- 

Qucft. 



Anfvv 



i 1 



kA Heavenly Trcatife 



■ Lake ij. x$, 



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

Secondly, we muft confider our ownc mifery ; 

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

butthatweftandin ncede of him, but that wee 

, know wee are undone and damned without 

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

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

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

] that arc ficke, they that know their owne wants 

and weakenefTes, they know how to value and 

efleemeofhim : andfo we, when we ice we are 

wounded by finne, and ficke unto death, then 

will we enquire and feeke out for the fpirituall 

Phyfician of our foulcs, Chrifl iejlu. • 

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

he 



of Di<vine Lo<~ue. 



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

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

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



1 

Pfal. 4 . 



Rom. 13.17. 



Qucft. 



~ 



54 



>A Heavenly Treatife 



I 



Afif. 



i fofc. 4- 19. 



1 ft&. 4- ie. 



Objc&. 



Anfw. 



Objeft. 



Sola. 

atari. xi.'*s 



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

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

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

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

That his coramiffion is generall ; Goe preach un- 
to all nationsfaptizing them <jrc> And fo is his in- 
vitation too ; Come unto mee all you that labour &c. 

fo 



ofD'vvineLo've. 



35 



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

\ 6 - 37* 

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

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

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

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

- 

Krft,j 



Obie& 



Sol. 



3* 



JHeayenly Treatife 



Queft. 



Anfw. 



Dcut. jo. 6, 



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

But (thou wilt fay) how fhall I come to be ac- 
quainted with God f 

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

hopes, 



of Dinjine Lon>c. 



17 



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

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

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

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

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

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

F cr 



Queft. 



Aftfo. 



<* 



sA Heavenly Treatife 



Objcd. 



Sel, 



T?i)OT. 8. l$> 



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

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

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

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

th 



of Divine Lo've. 



39 



i the world befides ; for as he himfelfe faid of 

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

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

he that loves any thing elfe above, or cquall with 

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

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

betroathedthee unto himfelfe ; fo that as a Virgin 

that hath betaken her (die to an husband, muft 

forfake all other, and cleave or keepe her con- 

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

fo wee, being married unto Chrift 5 muft not play 

the Harlot , and goc a whooring after other 

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

thine. 

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

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

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

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



h'of. 2 . I?. 



Objcft. 
Solo. 



Qiicft, 



Anf. 



4° 



I C9Y. 7»*4 



Objed. 



Sol. 



Heavenly Treatife 



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

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

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

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

Firft, 



cfDi<vine Loire. 



4* 



Firft, It muft be grounded on faith in his pro- 
mifes,revealed unto thee in his word; for with- 
out faith, it is impoflible to plcafe God, neither 
isitfo much love, as preemption that hath not 
this foundation. 

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

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

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

F 3 ment 



[irtyri.j. 



4* 



A HeayenlyTreatife 



ildh.s. J. 



I Ctr.6. ir. 



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

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

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

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

equity 



of Divine Love. 



± f 



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

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

C Lord, y 

as being our < Saviour, > 

(^CMeftah. \ 

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

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

Thirdly, he is the Mt/iafyihc annoynted of the 

Lord, 



lFit<+.7> 



44 



xA Heavenly Trcatife 



Loi'dythclighu^ihould come into the world, 
the high Prieft of the new Covenant, ordained 
andconfcSratcdofGod to offer f.ciifice for us, 
even a peace offering of his precious body and 
blood, to bee a reconciliation for us unto the Fa- 
ther, andtofetusat oneagaine with him, who 
before were utter enemies one to the other, ha- 
ters of God, and hated of him, therefore is he 
alfo called our peace, our Mediator, and Advo- 
cate, and the like : but yet he is not onely made 
and appointed to be a Prieft unto us, to recon- 
cile us unto his Father > but withall a King too,to 
rule over us and fubdue us , if fo bee wee will 
no* bee reconciled and come in unto him $ there- 
forerthefetwo words* Lord+md left**, are here, 
(and in diverfe other places elfewhere) joy- 
ned together. And fo Saint Peter gives him 
two the like titles , faying that he is a Prince, 
and a Saviour 5 not a Saviour onely, but alfo a 
Atlt 5. 3 1. Prime to them thai would not that he flwld raigne 
over them. 

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

have' 



of Diatine Lo<ve* 



45 



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

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

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

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

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

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

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

G would 



SoL 



7&m.%. 1, 



Objfeft. 



Gen. 4. is. 



A 6 



xA Heavenly Treatife 



Obje&. 
Sol. 



Objcfr. 



Softu 



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

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

Is it not fo i is it not a great griefe for a man 
to beconfind to his houfe , fothat hee muft ne- 
ver come to the Court, nor fee the Kings face 
any more * much more griefe then is it , and 
a farre greater judgement muft it bee for any 
poore foule to be excluded from the prefence 
of the King of Kings. And however ( for the 
prefent) thou doft not no;v thinke it fo much, 
yet the time will come,thou (halt finde it to bee 
one of the moft fearefulleft things that can bee s 
when thou flial't behold Abraham , Jfaac , 
and Jacob in the Kingdome of God , and thou 
thyfelfeout, to have thy portion with the De- 
vill and his Angels; and therefore the Schoole- 
men arc not afraid to fay , that the punifhment 
of loffe is greater then the punifhment of 
fenfe. 

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

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

' thee. 



o/Dinvine Lo<ve. 



47 



Objeft. 



SoL 



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

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

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



Etclef. 11. 8. 



4 8 



Heavenly Treatife 



RQm.z, 7*8,9. 



vfal.n.6. 



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

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

God 



f , ; - 



ofDirvine Loye. 



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

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

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

G 3- when 



49 






Obie£h 



Scl, 



Revel. i.i$.x$, 



Obieft, 



So!, 



5° 



Ecb,l0.i%,ip. 



J HeayenlyTreatife <&c. 



\ 



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

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




*JA <V ~%+ *!>• 6 X^ 



^#* 









Imprimatur 



h o : 



VV 



YKES. 



«£*j 



is ex 






5> 



■i 11 m 



REMAINES 

OF THAT 

REVEREND 

AND LEARNED 

DIVINE, 

joh^c TREsronc, 

D r . in Divinity, Chaplaine in Ordinary to his 

Majefty, Maftcr of Emanuel Colledge in 

Cambridge, and fometimes Preacher 

oiLinctlnes-Innt, 

(jmUining ibree excellent Treaiifer, 

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

c P a u l s Converfion. 



•^gb 



He br. H. 
Being dead, he jeijpeakeiht 



The Second Edition. 



LONDON, 

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









II U D A SI 

S HIS S 

I Repentance. 1 

gTHE LAMENT A BLEf 

g EFFECTS OF A STARTLED g 

INI Conscience. £& 

2 Delivered in eight feverall Dodlrines, ^ 
$» raifed from the third, fourth, and fifth #gt 

*g rrr/i/ if the 27. C^/^r 0/7/&<? (7<$*# *» 

by Saint CWatthew. ^ 

AH the ufefull and profitable Obfervatiqns Iff 
of thai: late Reverend Divine ^ 

lOHK y <P%ESTON, g 



D r . in Divinity, Chaplaine in Ordinary to his 

. Majefly, Mailer of Emanuell Colledgem #** 

Cambridge^ and fomefimes Preacher ^J 

m ofLmcdlnes-mne. 2» 



B ^#3f?^»^f|g^s 




J|| Printed at London for Andreas Crooke. 1 6$j. 



*6 








The Contents of I ud a s 

Repentance. 
DOCTRINE I. 

Vch as a mans life is, fuch is his Name af- 
ter death. page 3 
Rcafon I. 

God blejfeih or curfeih man according to 
his workes. p.4 

/ In regard of his Truth* ibid. 

%. In regard of his Ulory. ibid. 

Rcafon IX* 

Manappeareib like himfelfe. p*4 

Reafbn III 
Other men in the end fieak truth without envie or fear e. 

P-5 

Vfcl. 

Not to be [ecrettj wieteed- for Cod is njublihe recorder 
(fall. ibid. 

VfcII. 

To clean fe the heart fromfnne bj drily repentance*, left 
finjhouldroi the name. p. 6 

Vfe III. 
To encourage good men ,* heir ill reporisjballjoone vAniJh 

P-7 



The Contents. 



To dif courage wicked men, their good reports fhaU not 
long laft* p.7 

Doc t. ir. 

Sinfeemes /hall before ft be committed^ after] moji vile 
dndhainous. • « "- p. 8 

Reafon L 
Lufi blindes the eyes of our unierfijtnding. g. 9 

Reafon II. 
The DiveSleJfens the fin before committtd, aggravates 
it afterward* ibid. 

. Reafon III. 

Cod leaves aman to himfelfe- ibid. 

Good nien,for fin fometimes ifGodJefi to themfelves 5 

I For incr cafe of Gods glory, 

t For awakening their confidences. 
The reafon of infenfibleneffe in gr oft fins. 



p. 10 
ibid, 
p. 11 



ibid. 



To bewart of the Divelsfubtile temptations. 
Satans deceits to draw man into fin* dre ; 

1 Prmife ofplea/ure, profit, 8cc. • 

2 Hopeofefcapc, and going to heaven. 

3 Hope of leaving it jvhen.wewiff. , 

4 Neereneffetovertue. 
3? Pronenejfe of Nature : 

6 Turning arvay the tbwgbts offmethrg el fe. p 1 7 

7 Beginning by degrees. ibid. 

DOCT. 



p.13 
p.14 
p.15 
p. 16 

k ; d. 



The Contents. 



DOCT. III. 

Tit hard to difcernefalfe Repentance, Confepon, and I 

Re&itution, from true. 
Ealfe Repentance goes very farre, both inrejjrefitofihe 

Reafons drawntfromific Grounds >and Concomitants. 

I. The Grounds offalfe Repentance : 

i. Selfe4ove. p. 40 

Zdifafprovelheli 
2. Commongifts of) foulenejfe f „ . 

the holy GhoJtJoSttfte ihevg-f V Sinm^.ii 

C lineffe j 

3. Acarnali apprehenfton of beauty , fweetnejfe and 

excellency in Gods w*jcs* ibid . 

4. Good Education. Ibid. 

II. falje Grounds of Confef ion: 

1 Papon. 

2 Evident difeovery offtnne. f p. 22 

3 Torture of conference. 

III. Falfe gmuwstof Re&itufhn, uiheburihenfome- 

neffeofftnnt* «. " ibid. 

"' Vfe L 

7>$rt* /fc iw»#jf 0/ A///R Dotfrine. ibid. I 

Vfe If. 
T0 *#£*/•/ «tf # to fry whether their mnt Repentance be 
true orfalje. p, 23 

7*0 l£/0£j /'fe^fer /to judging of a mansfelfe : 
I. Vnmllingntffe to fear ch : the caufes whemfare, 
1 >4 longperfwafion of ones good ejtate. 

%Va 



The Contents, 



2 . A defire to ret dm fome delight fuXJinne. 
II. inability to judge. 

Helpes to judge whether ones Repentance be true or 
falfe y are by 
i I. Inward Differences : five. 

1 An irward inclination to holy Duties. J?«24 

2 An ability to per forme good purpofes. p. 2 5 

3 A particular approbation of holinejfe^. 26. 

4 Adetejtationofallfinne. . - ibid. 

5 A love to. God in his Attributes. ibid. 
II. Outward EffeSls; 

1 Confiancy. .p.27 

2 An uniformity In life. p.28 

3 Generdttie of obedience. ibid • 
The godly man differs from the wicked in his Relipfe. 

1 /# ufingaU meanes againjl his ftnne^ andfhunning 

alloc afiens. P»2P 

2 In not allowing hlmfclfe in it. • ibid. 

3 2>» labouring to overcome it. ibid. 

4 In increafwg more aridmere in grace, ibid. 
Differences bet weene true andfalfe Confcj?ion>are : 

1 Confefionoftheleajlandfecretejlftns. p.30 

2 Conftancie. ibid. 

3 Agoodground y namely Humiliation. ibid. 
Differences betweene true andfalfeRcftitution,**, a 

cheerefuU (not unwilling) refloring the things wee 
lave And delight in, ibid . 

Vfe IIL 

TV teach men what to judge of others Retenmcc. p. 3 1 

Vfe 



The Contents. 



m Vfe 4, 
Tojhew the wofull cafe of fuck as have not gone fi far in 
Repentance as Iudas did.. ibid . 

Doer. IV 

Good things are approved in wicked mens confidences, 

whether they will or tto. p.3 1 

Reafon 1. 

Becaufe it is not in mans owne power to judge as he lifi, 

but from the light of confidence. p.32 

Reafon 2. 

Becaufe God mil have glory from all his creatures, p.3 3 

Vfe 1. 
To teach U4 to thinke weS of the waies of God. ibid. 

Vfe 2. 
Not to be difcour aged with any oppofition. ibid. 

Doct. V. ' 

Mans nature apt to excufefin after it is committed.^. 34 

Reafon 1. 
K^iliuaUfitn leaves darkeneffe in the minde. ibid. 

Reafon 2. 
// beget spafiion that corrupts the judgement. p.3 j 

Reafon 3. 
It weakens the faculties of the Joule. ibid . 

Reafon 4. 
// drives away Gods Spirit from us. ibid. 

Vfe. 
Toflyefinne^that blindcs our eyes % and binders our reco- 
verie. ibid. 

B Vfe 



j 



The Contents. 



Vfe 2. 
Being faint \ to remember how apt we are to excufiefin. 

p.36 

Doct.VI. 
Companions in will leafl comfortable in times ofextrc- 
mitie. p t 3 5 

Reafon 1 . 
Cods juftice, who fits them one againft another, that 
joyne again ft him. p. 3 7 

Reafon 2. 
Mans nature 7 ap to love treafion, hate the tray tor, ibid. 

Reafon 3. 
Their owne love being game orfome bafe end. ibid. 

Vfe 1. 
To make usbeware howwejoyne with wicked men.lbid* 

Doc t. VII. 

The great eft comfort in fin proves commonly the mo ft 
difcomfortable* p.38 

Reafon 1. 
The Cur fe of Cod. 7 

Reafon 2. C ibid. 

Sin makes the foulefickc. 

Vfe I. 
To make men take heed how they tumefrom Cod to fin. 

P-35> 

Doct. VIII. 

Cods wrath and fitnne ^charged on the confidence ,are ex. 
ceeding 



The Contents. 



cttding terrible and infpportable. p. 3 9 

What horror of conscience is, [hewed in fix J&tejltons. 
Queftion t\ 
How horror of conscience wrought. 

1 By Gods Spirit. p.40 

2 BytheDiveU. ibid. 
Notes to difcerne by which ofthefetis wrought 3 are, 

1 By the falfehood mingled with the trouble ofcon- 

fcience. 

2 By the Afftttion it ftriketh in us. 

3 By the extremity ofanguijh it caufeth. 

4 By the manner of doing it. p«4i 

Queftion %. 
What a condition fuch are in i ibid . 

Queftion 3. 
Whether Cod fends it for a pumjhment, or preparation of 
Grace. ibid. 

Queftion 4. 
What is to be thought of thofe that are infuch trouble of 
Confcience. p.42 

Queftion y. • 
How to be difcerned from melanchoUy. ibid- 

Queftion 6. 
Whether it may befall thechildeof Godinthe ettate 
of Grace. 

CA good thing. 
^As in joy 'ybe con\unBion of that to us . 
CjTherefleB knowledge thereof. 
CA bad thing. 
So in grief *e<The conjunction of that to us. 
CXhe refltft knowledge thereof. 

B 2 Reafons 



The Contents. 



Reafons of the Do&rinc. i. 
Sinne and Gods wrath in tbemfclvcs thegreatefi evils. 

Reafon 2. 
Godsprefence is tAkcnfrom them. ibid . 

Reafon 3 . 
ThcfenfibleneJfeofConfcience. p. 46 

Vfc 1. 
To labour to keepe a good conscience. ibid. 

Vfc 2. 
To /hew the miferable condition offuchasgoeoninftnne, 
altogether infenftble of the burthen thereof. p # 47 
Vfc 3. 
To teach tts the way to obtaine pardon, is earneHly tofue 
for it above all other things. P«4P 

The right way to get pardon tf , to labour. 

I. For humiliation by the Law. 

The Law humbles . (^p. 5 o 

1. By declaration of the fault. 

2. By Comminution of pum^ment. 

I I. For comfort by the Gojpel. 
The way to fee the fault, is, 

1. To looke on fomt particular groffefm. p. 51 

2 . To confider thecorruption of Nature. ibid. 
Faith in Chri/l, and a particular application of the Pro- 

mifes ? is the befi way to befure ofmerCy. p. 52 



Iudas 



J 







Iudas Repentance. 



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

condemned > he repented himfelfe, and brought againt 

the thirty peeees of filver to the chief e Prieftsand 

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

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

pie, he departed, and went and hanged himfelfe. 

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




Chrift, 



B3 



Secondly, 



I u d a s typentance. 



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

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

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

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

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

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

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

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

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

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

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



I u o a 5 ^pentance. 






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

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

honou- 



Dotlr, 



Reaf. 



i. 



PfaU.6. 



1 Sam. a. 30. 



Rtdf. 



2. 



I u d a s \R$pentance< 



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

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

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

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

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

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

bad, 



Iudas Repentance. 



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

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

Now the Vfes are thefe three. 

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

C credit 



Reaf. 3, 



Ffe 



1. 



Matth, 6. 4, 






Iudas Repentance. 



Gen, 4,i f, 



Vft 2 



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

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

lob 



Iudas Repentance. 



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

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

C 2 our 



lames f< 



rft 3 



II 



Simile* 



Dotf.2. 



i Chro.ai. J 



Iudas Repentance. 



V«fc 8. 



sMatth. 16 ii, 
Iohn 6.70. 



our felves againft it, by abftaining from finne. 

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

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

This is plaine here in ludas, before he commit- 
ted this finne it feemed a matter of nothing unto 
him, but after behold how hainous it is. Sathan 
herein is very ready to deceive us, as wc may fee 
in many examples. Thus dele he with David when 
he went to number the people, when loab reprefen- 
ted the finne to him well enough, yet it feemed no- 
thing to him, but he muft needs have it done, then 
afterwards fee how hainous it was to him, info', 
much thatit made him c v y >ur, faying,/ have done 
exceeding fooli/hly. ttai fhould we trace the whole 
Bible, we can finders be rter example than this of 
ludas $ Chrift had giv< n him fo manie warnings, 
faying, Oneofyou-fball betray me : And againe,/ have 
chofentwelve, and behold one of yon is a DiveU. And a 
__„ gaine, 



Iuhas Repentance. 



! 3 






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

Now for the reafons. 

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

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

C 3 truth. 



Marke 14**1* 



Re of. I. 



RCdf. 2. 



1 



Reaf. 3, 



Rom.x.a8, 



10 



I u d a s yfypentance* 



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

Indeed I deny not but that God may fometimes 
for fin, leave good men to themfelves $ thus God 
dealt with Ezekias, 2 Chron. 32.3 1. who becaufe 
he had fhewed the Embaffadours of the Prince of 
Baby lot all his furniture,it is faid God left him to him- 
fclfe. 

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

glory. 

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

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

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



I u d a s 'Repentance. 



ii 



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

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

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



Rttfon. 



Simile. 



Vfe> 



. 



\6 



I u d a s Tfypentancei 



Gen. ;.i« 



iCorin. 10. 

Gen. 3 a. p. 



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

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

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



Iudas Repentance, 



'? 



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

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

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

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

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

D were ! 



Satans deceits, 
I. 



Anfiv* 



i*4nfw,2. 



H 



Iudas Repentance. 



2 Deceit. 



uinfw* 



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

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

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

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

So 



Iudas Repentance. 



15 



So Bfa* 28*12* IwtfdtfanuSyour covenant. And jour 
agreement wit b heNJhaU not Jland, quafi dixit, when 
a man thinkes he fliail efcape hell, and goe to hea- 
ven, thoigh he commie fin, he doth, as it were, 
make a covenant with hell,but God faith that cove 
nant (hall not ftand. So Mfa. 44. 1 1 .VeJiruHionJhall 
comefuddenly on them> and they (hall not know the mor- 
ning thereof. Indeed, perhaps they fay,we will re- 
pent in the meanetime 5 but I wi(h them feripufly 
to confidcr the fore-named places. 

Thirdly, the Divelltelsus,that though we com- 
mit fin, yet we may leave it when we will. 

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

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

D 2 tance, , 



3 Deceit. 
Anfa* 







Iudas Repentance. 



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

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

Anfv. I anfwer : howfoever the Divell may ufe fuch 

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

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

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

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

com- 



- 



Iudas l^pentance. 



17 



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

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

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



in. 

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

Seventhly, He labours 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 littlepaf- 
fage, it will foone make a great breach 3 one little 
wedge makes way for a greater : fo it may be a man 
commits but a little finne at the firft, but after ward 

D 3 the 



6. Deceit. 



Anftv. 

Pfalme ii£. 



7. Deceit. 
Anfol 



3 



Iuda s Ifypentancei 



Dttlr. 



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

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

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

2 . His confcflion, / htvefinaed, &c 

3. He was forrowfull. 

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

Tbdt thesis a falfe repe*Unce>ctnfefi$n andreftitutun 
that is very It ke the true repetfanee, cdnfefimand 
refiitution^ And c An hardly be drfeerned. 

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



Iud as 'Repentance. 



i? 



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

This falfe repentance may goe farre, 

i. If we confider the fubftance of it. 

z. If we confider the concomitants. 

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

i . He may ferioufly confider his wayes. 

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

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

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

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

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

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

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

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

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

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

j.This 



20 



Iudas fypentance. i 



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

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

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

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

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

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

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



1 



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

feares 



I upas Ityentance* 



» i 



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

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

Firft, Hee may difapprove the fouleneffe of 
finne. 

Secondly, Hee may hate the uglinefle there- 
of 

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

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

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

' , (2 Chnn 2 3 . ^gocid, while lth$*M lived,which 

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

E was 



lfec 



22. 



I. 



3- 



|r/i i. 



Iudas Repentance. 



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

2. So likewife confeffion may arife fromfalfe 
grounds* 

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

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

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

Thirdly > ReftiWtion may aUb arife from falfe 
grounds* 

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

This fheweth unto us the vanity of the Popifli J 

doftrine,' 



Fudas Repentance, 



23 



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

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

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

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

1. Vnwillingneffetofearch. 

2. Vnabilityto judge. 

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

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

E 2 2 It 



rfe% 



H 



Iudas lfypentance* 



I0„ 



MI 



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

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

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

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



" " I . - 

Iuda? Repentance. 



*5 



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

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

E 3 it 



%6 



Iudas ^Repentance, j 



it,hecaule it is not nacurall ; it they wtre truly chan- 
ged, they would doe it with eafe. 

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

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

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



Iudas 'Repentance. 



*7 



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

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

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



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

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

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



<mnp* 



away 



Anfw. 



28 



■ I II fc I 

Iudas Repent ance* 



Qb]t£t. 
An(w. 



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

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

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

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

But 



J 



Iud as %epentancs. 



Z0 



k 



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

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

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

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

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

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

F fwi'fieft 






V 



Iudas ^pentance. 



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

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

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

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

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

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

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

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

when 



^ 



Iudas Repentance. 



3* 



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

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

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

LafUy, if this Repentance of Iudas was not true, 
what fliall wee thinke of them that have not gone 
fofarre as Iudas did, to repent, confcfTe, and reftore, 
furely this is the cafe of many now adayes I All 
thefe things that were in the repentance of iudas, 
are good and commendable in true repentance, but 
wee muft exceed it before wee can come at heaven j 
and therefore if they that doe not exceed it fhall ne- 
ver come there, what (hall become of thofethat 
comefarrefliortofit? 

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

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

F 2 mens 



Kfii 



rr< + 



Deft, 



L 



1 



\i Iudas Repentance. 






£&$• 



A*fy* 



2 Cor. 4 1. 



Mf. 



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

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

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

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

meptj 



I u d a s ^Repentance. 



% 



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

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

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

This fliould teach ustothinke wellofthewayes 

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

it is for fome fecret caufe , andinwaidly they doe 

approve of them in their consciences while they 

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

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

F 3 honouil 



Ffei 



GalatA 



34- 



Do#r 6 



■Rcdfw. 



Iudas Repentance. 

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

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

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



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

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

(hadow, 






I u d a s ^pentance. 



V 



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

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

finnes. 

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

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

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

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



Ffii. 



3* 



I ud a s Repentance* \ 



rfii; 



Vc8r, 



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

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

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

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

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

7 h At for the mjl part j? the time efeHrextiemity, 
wet have le aft csrhfert from thofe which were 
our companions in evill. 



InJUs \ 



i ti p A * Repen tance. 

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

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

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

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

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

G when |j 



37 



Reaf, 



rfi. 



. 






J* 



Iudas %epep*M<* 



D$8r. 



Rcsfw< 




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

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

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



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

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

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

up. - 

Many goeonin finneandare never troubled. 

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

. did) 



^^ BB ^ M , >gBw ^ MeM ^g^i=«««3sa i ' ' Tn-m i M urn ■ mm — i—CBm* 

I u d a s Repentance. 

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

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

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

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

This made Udas to hang himfelfe. Doe but a 
little confider mans nature, how loth to deftroy 
himfelfe, how afraid to be killed, and you (hall find 
it to bee fome greate matter that muftcaufe him to 
make an end of himfelfe, and to caft himfelfe into 
that which he feared 5 namely, hell: thus heavie is 
finne when God once chargech it on the confer- 
ence, that it maketh a man doe all this* Indeed 
(innc was as heavie before, but then lay at our 
foot, and we felt it notjbut when Godlayeslt once 
on our fhoulders, and on our Confciences, then 
fliall-wee feele the burthen thereof tobefarrebe- 
yoAd-all torments that can be imagined. See this in J 
Chriftjwhen God did but charge our finnes on him, I 
how intollerable were they i . 

Now for your better underftanding of this point, 

G a I 



# 



Vfi. 



D*g c 



4-0 



Inn as %epentance. 



**— 






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

By what meanes is this horror of conscience 
wfonght? 

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

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

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

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

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

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

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

4 You 



Iudas Repentance, 



¥ 



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

What is to beethought of fuch a condition? 

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

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

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

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



A#fc 



&8ffi.$ 



4* 



I u d a s Repentance. 



A»f, 



2&fi<4. 



Anf. 



-$*</'5- 



had this horror and trouble of consciences 

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

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

If thou apprehend finne and the wrath of God, 
then it is horror of conscience 5 for when the fa- 
culty is pitched upon the right objedt,to wit,finne$ 
then it's nomellancholly- 9 but in horror the con- 
ference is pitched upon the right objc&, wc.finne$ 
for that is the proper obje& of the conscience: As 
for melancholly, that is not gricfe,but extended* 
griefe-,as varnifli is not colour, but doth extend 
the colour. Indeed melancholly may bee ioyned 
with it^and draw it forth, but it comes not wholly 
from that, but from fomc other inward principle. 
J As the fatnefle of the foyle may bring forth the 
corne the fooner 3 but yet that is not the caufe there- 
of, but the 1 oote that it hath . 

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

Whether may it befall the childe of God to 

bee 



I u d a s TZgpentance. 



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

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

Here is a Caveat to be given of tvvo things. 

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

fires 



4-5 



A«ft 



Cdvtat. 



MtHMWMHli 



44- 



Caveat. 



Doffr* 



Iudas Repentance. 



fires one thing , the other another. 

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

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

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

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

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

1 There is a good thing. 

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

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

1 There is a bad thing. 

2 Theconjun&ionofthattous. 

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

When a man feeles, and fees, and kijowes his 

finne; 



Iudas Repentance. 



V 



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

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

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

H if 



Rcaf.i. 



lRe*/l2. 



^6 




Reaf. 







rfci 



Iudas Repentance. 



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

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

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

come 






Iudas Repentance. 



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



*u\ 



f/J.a 









i 






I uo as Repentance. 



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

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

to 



■ * — "" 



Iudas 'Repentance. 



49 



rofeehowmen >. like little children, rejoyce and 
tremble at appearances. Children cry not at things 
to be feared, but at things nor to be feared; as Hob- 
goblins^ and the like, they cry : To doe men moft 
^commonly feare thofc things that are but umbr& do- 
loris^ for outward evills are like the fcabbard with- 
out the fword, which cannot cut $they areoncly in- 
ward evills which are like a deepe pit , out of which 
we cannot be recovered. Sec your hearts therefo/e 
in a right difpofirion of j.idging of finne , that you 
may judge aright thereof as itis in it felfe \ labour 
to apprehend Gods wrath for finne, and beat downc 
chofe lufts that like mifts hinder us from t;he fight 
thereof r I idge of finne as the Scriprure j idgeth of 
it ,for that isthe true gUfre j judge of theTe outward 
things as they are 5 fee how you (hould judge of 
hem in the day of death,and fo judge of them now, 
and by this.niqines.you fliall forefeethe plague, and 
prevemdc, ! s 

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

H ? , and 



rfn 



50 



I u d a s Tfypentance. 



Anfw. 



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

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

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

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

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

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

25« 



Iudas 'Ttyentance. 



5i 



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

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

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

Now that we may the better fee the fault, 

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

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



5« 



Anfw. 



Iud'as Ifypentance* 



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

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



FINIS. 









•29 

•» 

m 

•» 

m 



THE 

SAINTS 

SPIRITVALL 

STRENGTH. 



t 
s 

«• 
«• 



«• 



«• 



g Excellently and Amply fet forth in 

three Doctrines drawnefrom 

E P H E $. 3. l6. 

Tbtihte would gram ym, drc. 



m 

m 



s 



m 

«* 

f. 



it* 

* By the late Reverend and learned Preacher, # 

g 10 HN PRESTON, g 

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

4& Majefty,Mafter of Emtnuell C olledge in 

€& Cambridge, and fometimes Preacher 

^ ofL'mcolnes-inne. 



m 



1 




«• 
«» 



LONDON, 



Printed for Andrew Crooke. 1637. |K 



«t 



; 








The Contents of the Saints 
Spirituall Strength. 

• DOCTRINE I. 

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

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

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

l BeAring wrong patiently, > 

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

Of weAkenejfe^ tm_ hinds : p« 7 

1. Of Grace. 

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

1 2 t.Sen-\ 







The Contents. 



1. Senfible> in the will and affettions. p. 71 

2. Inthe change of ththeatt. 

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

2 Particular, in fame parts tveake, though gene- 

rally flrong.^ ibid. 

Reafonsof theDoftrine* I. 

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



• ! 

- 



ments. 

REAS. II. 

It brings mo ff comfort ; for, 

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

2 It makes the foule healthy . 

3 It brings eheerefulnefe into the heart. 

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

5 It fir engthens aganft temptations* 



P-73 
ibid. 

P-74 
ibid. 

ibid. 



VSE I. 






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

P- 75 
Let them confider, 

1 7#* excellency of 'the inward wan fitting for great 

imployments. p. 76 

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

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

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



Hi! 






■ 



I. rfo 






The Contents. 



h The ftirituallflrength goes further than the naturall. 

p. 80 
ltinablesaman, 

1 To fee more. T 

2 To doe more. s o o 

3 To judge better. ? p. 8 1,8 2. 

4 Toincreafeinallparts. j 

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

Gods glory. p. 83 

III. // £4^ 4/?/W£ /*/;&. p. 8 5 
XA double worke of faith : 

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

2 ToftirupadefireafterGodinChriH. ibid. 

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

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

VSE. II. 

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

man. p. P5 

Motives toperfwade hereto, are, 

1 Comfort lyes mofiin the inwardman. ~ p- 9$ 

r 2 ft is pleafing to God. P99 

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

4 It is the being of aman. p. 102 

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

flrengthened. p. 105 

Meanes toflrengthen the inward man y are y 

1 Abounding in (pirituaE knowledge. p. 107 

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

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



_ 



The Contents. 



Rules to be obfer ved in ufing the Meancs. 

1 To ufc all the meancs, 

2 To fer forme holy duties flrongly, 



3 To be conlUnt tn the ufe of the Meanes, 

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



p.iu 

p*U2 
p.IIJ 

ibid. 
p.114 



Signcs of a re&ified Judgement s 
I Conjlancy, 

P-II5 

p.nd 

4 Hardneffe to bee deceived with the things of the 

world, P' 11 ? 

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



2 Strong affections to good, 

3 Patience under the Crojfe^ 



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

p.m 
I. Strong lulls and unmodified affefttons , 

.ibid. 

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

6. The getting a lively faith. p. 124 

7. The getting of the Spirit. P-I2J 



Doct. II. 

ALL Javing grace, orflrength of grace a man hath, j 
proceeds from thefanilifyingfpirit. p. 1 2 6\ 

The] 






The Contents. 



The Spirit (Irengthens the inward man i 

i, By infuftng into thefoule an rjfcftuall operative 

andpowerfull faculty y p. 1 2 8 

2. By enabling thefoule to do more than it could b j 

Nature, ibid 

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

4. Bj giving efficacy and power to the meanes of 

growth. P**3* 

VfcL 

r 

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

Stgnes to know whether a man hath the Spirit, or 

no: 
1. Fulnejfeofzeale. P^34 

{Doing more than Nature can. p.141 

Holineffe. P* J 43 

3 • 'Examination of the Meanes by which the Spirit 
came into the heart. p . 1 44 

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

1 By a deep humiliation tbtt went before, p. 1 45 

2 By athorow change in thefoule. p. 146 

4. Putting life into thefoule. P.14P 

9 Tit no true life, 

1. If but the forme of godlineffc, P«ijo 

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

3. Ifonelyforatime. ibid 

5. By trjingwhether it bethe Spirit of ^adoption, 153 

6. Man- 



» 



Thfe Contents. 



6 • Manner of working, p . 1 5 4 

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

fation y p. 1 56 

To doe evilloffet furpofe, and to be forcdunto evill 

unwillingly, is the maine difference betweene thewie- 



kedand hoi) man. 



P-I57 



VSE II. 



To exhort m above aU things to feeke the Sprit. 

Benefits that come by having the Spirit : 

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

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

3 The breeding heavenly and fplrituatl effects in the 
Joule. p. 163 

Hoi) affe&ions doe much advantage us y 

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

1. Becaufe they arethe meanesof good. p. 166 

3. Becaufe they enlarge the foule. ibid. 

4 . Becaufe they cleanfe and change the heart. 



DoCTR.IIL 



i-r^He Sprit is a fee gift 



How fiid to bee a free gift in five particulars. 

p. 169 



VSE 






VSE. 

Meant s to get the Spirit. P * * 7 ° 

I. Knowledge of him. p 

Simon Magus, mdfimemen y now commit the 

Jamefinmm three farticttUrs. v I72 

II. Fmh. y* i/z 

*&&*&*»&*. wl 

V. mytbionthcMmes. p,X7<J 



unmmzm % m nmuuu* 



K 



THE 



■ 

* 













- u 



*s 




THE 



SAINTS SPIRITVALL 

STRENGTH. 



Ephbs, S . 16. 

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

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

K 2 Fbr 




■ " Wi- — — - - - - - -- .- 

66 The Saints Spiritualljlrengtb. 



I 






iDoft 



rms. 



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

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

Fourthly 3 they might demand , I but what fhall 
-wete the better by this ftrcngth if wegetit? to 
this the 'Apoftle anfty^rs in the verfes following, 
then/faith he? Tm; fi*tt be ditto epmprthindmth all. 
the Saints , Mat is the length, and the beightjthe depth] 
and the breadth of the riches of the love of Cod to 
wards you inchrift , Now in that the Apoftle above 
ail other good chings that -he. withes unto them , 
i prayes for this , "That they may he (Irengthened by 4 he 
Sfmtirithe Inward man, I gather this poinf. 

That which is to bedefiredofevery Chriftian, 

and 






. 



*The Saints Spiritual! Strength. 6y 

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

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

K 3 then 



What this 
ftrength is, 












6% The Saints Spiritual! Jlrength. 



Particulars of 
thisitrength. 

The firft parti- 
cular. 

Beare wrong 
patiently. 

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

Aasr.41. 



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

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

beaie 



The Saints Spiritual} ftrength. 6 9 



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

the 



The thirdpar- 
ticular. 
To belccve. 



Defcription of 

ipirituail 

ftrength. 



The Saints Spirituall ftrengtk 



i Cor.j.J. 



the ilnderfta'nding , ftrong in the will , ftrong in the 
affe&ions , fc &c. Secondly, I call ic a temperature 
or right frme of the mind, becaufe it fets the foule J 
in order, that is, it fets a new habit on the facul- 1 
| ties, and fixes thefouleonfitobje<S$forthefeha 
bits : the foule was before like a diforderedclocke 
that went atrandome, every thing .was out of its 
place, but when the ftrength of the inward man 
comes into the foule., it frames it anew , and puts 
it into a right temper againe. Thirdly,, I fay, 
whereby a man is able to pleafe God in all things , 
becaufe it fets a gotod hew upon all ■ oift aftipns :' 
for as Varnifh makes all Colours frefli : fo doth 
the Inward man , it fets adeepedyeuponallpur 
adiions j a glaffe upon them , and makes them beau- 
, tifull : nothing without it will holdtryatl : every 
1 thing that hath the tin&ure of the inward .man up* 1 
on it, will hold good : this fets thfftampe of ho-i 
lineffc 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 
weakneffe is : by weakneffe I doe not meane vyeak- 
neffe before a man be converted x for that cannot 
properly be called weakneffe , but wickedneffe :and 
therefore know that this weakneffe , which I fpeake 
of, here which is proper unto Christians 3i is oft wo | 
forts • The firft is weakneffe of grace ,: as Jn the 
1 Cor. $*i. I fteake unto you as unto babes in thrift , 
that is, as to thofe that are weake in knowledge, 
babes. The .fecond kind of weakneffe is this, 

when 



. The y Saint? SpirituaUjlrength. 71 



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

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

L gard 



I 



1 11 • .,„.,-■■■ , ■ ■ 

yz TbeSamttSpiritiiallJlmigtb. 

i ■ ■ 

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






The Saints SprituaUJirength. 



73 



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

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

L i full' 



Re if. 2. 



i. 



J 



32 



74. The Saints Spiritual! ftrength. 



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



oeither temptation , nor affli&ion 



nor repioch 
Con- 



The Saints Spiritual} 'Strength* 75 



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

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

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

L 3 fince 



r/>.i. 



- 

^T The Saints Spirituall flrength. 



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

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

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

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

y° u l 






The Saints Spriimli strength. J 7 

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

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

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

' ought 






7 8 The Saints Spiritual I (Irength. I 



ought to bee a Temple for the holy Ghoft. 

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

beau- 



decking 



The Saints ■ Spirituall fhength. 



79 



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

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

M vant 



loh. 6. %j, 



8o 



I 1 I I I ,. ■ I IBM 

; The Saints Spirituatt ftrength, 



i.Dii 
rcnce. 



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

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

manner ; 



Ihe Saints Spiritnall ftrength. 



81 



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

M a him 



Ier. 31*34. 



8* 



i Pec, 



4 4* 



4 



J be Saints Spiritualljlrength. 

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

weake 



^ 



The Saints Spirituall ftrength. 



h 



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

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



2. Diffe- 
rence. 



JJ^aints Spiritual! Jtrengtb. 



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



The Saints Spiritkall ftrength. 



% 



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

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

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



J 



8<5 



Heb.H.34. 



1 Tim. 4.10. 



Hcb.n.»4- 



77;e Saints Spirituall jlrength. 



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

his 



The Saints Spirituallftrength* 87 



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

N hee 



88 



The Saints SpirituaHjirengtb. 



Mtt.x6tf> 



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

hearts. 



The Saints Spirituattftrength. 8p 



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

N 2 vi 



p o The Saints Spiritualljlrengtk 



\ 



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



The Saints SpiriuallBrengtb. p 1 



fore icisthactheygoconinfifiaeas.they doc : Ic is 
pot So for earthly things * me$. are, eafily brought 
to believe any promife of them- ; a$ far esampie, 
if ,oae ihould : comc and tell "a man ofacommodi- j 
tie , which if hee weuld but buy and Jay by him, it j 
would in a fhovt timeyeeld: ft hundred for one -$. \ 
phhow ready will men bee, tobuy fuch acomnio- 
Hitie with the wife Mer Chan t , Mat. : H, 44. They 
•would fell-alUM ever they had to buy this : oh that 
wpuldbe by thos wifefor their foules: belov- 
$1^1 ypu this* rfay of 4 commodity , thefeeft,vthe 
rM&eft g the prpfitabl^ft eommaditie that $£* vps* 
bought, even > Chrift and grace- v and; fakaticb:; 
which if you willbut lay out your (fock^oC grace 
•t*d>j>uy him, you (hall have him-, thai is, if you have 
butiadeft^ to receive Clnift, and J^him-upiH 
your hearts * I tdl;youit.wUlye€ld>oj : a-litwlred 
for one. j Nay , Chrift the commoditie:himfelfe 
faich, itJ Marktio. Hee thtt forfaketh father and mo- 
ther 9 md mfe^ mi 'children yjMMfi > firptyjtkt > 
fa$rtceHt&\h^ ; but men 

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

N 3 



Mar. 
jo. 



■ 






9 l 



4? 



Diffe- 
rence* 



Romi*i4< 



a Tim.*. J. 



The Saints Spiritual I flrengtk 



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

written 



The Saints SpirituaUUrmgtb. p 2 



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

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



1 Pet. 1. 5. 



5. Dift. 
renee. 



94. The Saints Spiritual! jlrengtb. 



Rom. 7.2 J 



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






7he Saints Spiritnall ftrength 



95 



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

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

O when 



Vfe I 



p6 



7 be Saints Spirituall ftrength. 



\ 



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

Now 



Jbe Saints Spirituall jlrength 



97 



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

O 2 it 



9 8 



The Saints SpirituaB ftrength. 



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

goe 



A&s 1 6,i y. 



Tk Saints Spiritual! ftrength. 



99 



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

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



i~J Motive *■ 



Ifaiah $6.1, 



IOO 



7be Saints Spiritual! ftrength. 



Ioh. I7*4>f- 



Ioh.*f.&. 



chey may be exalted unto honour,then why fliould 
not you much more labour to bee in favour, and 
have familiarity with God, who is the King of 
kings, and Lord of lords, who hath power to 
exalt one, and pull downe another; now if wee 
could but bring our hearts to beieeve this, that in 
ftrengthning of the inward man, wee (hould get 
and grow in favour with God, then men would 
bee tttrred up to fet upon this worke : yet withall, 
you muft know that by the ftrength of the inward 
man, you doe norpleafe God by merit, forfo 
Ckrift only, and none but Chriftpleafcth God: 
but when you ftreng<hen the inward man you 
plcafe God, by objevft, becaufe you chufe grace 
and holinefle,and his favour above all things : Me- 
rit was the fame argument Tvhich Chrift ufed un- 
to his Father, when free would have his Father 
to glorifie him,fa&# 1 7. 4,5 • Father I have glorified 
thee on earth : ihdve finijhed the worke, &c. there- 
fore, Father, glorifie me, that is, I have merited this 
at thy hands, that thou fhouldeft glorifie mee, be- 
caufe I have perfe&ly pleafcd thee in doing thy 
will. But an argument drawne from the objed, is 
that, which Chrift ufeth to his Difciples, Herein 
is mj Father glorifiedjhat you bring forth much fruit : 
when you grow ftrong in the inward man, and can 
bring forth fruit agreeable unto his Will, you 
pleafe God: And therefore it is, that the Scripture 
fas forth the members of Chr*st by the Olive 
tree, and by fwceteoyle, the one full of fatneffe, 
the other fullof fweetnefle; fo the inward man 

makes 



The Saints Spiritual! ftrength. 



101 



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

The third motive, toperfvrade you toilreng- 
then the inward'man, is this, becaufethis inward 
ftrength drawes on the outward ftrength, that is, 
it makes the outward ftrength more profperous. 
Now who would noc thrive in the things of the 
world.? but if you rurne ir, the contrary will not 
hold fo, for the outward ftrength will nor draw 
on the in ward ftrength; therefore our Saviour faith, 
Seeke you firjl the Kingdome of heaven , and the 
rightewfneffe thereof^ and then all things llMllbtCiub- 
dedunto you ; the way for you to thrive in the out- 
ward man is, firft to get ftrength in the inward 
man; Seeke you firft grace and Chrift, andhcli- 
ncffe: and then the effeft will follow, All things, 
that i$, whit you fhall (land in need of, (ball be gi- 
ven you, and £ fa. 48. 18. The Lord l=aith,0 that 
my people had but a heart to confider, that is, oh 
that my people would but bee wife; Firft, to 
ftrengthen the inward man, and then as it fol- 
lowes, your profperity (hould bee as the flouds, 
then your outward ftrength and profperity (hould 
abound likeflouds : againe Prov, 22. 4* The wife 
man faith, that the re ward of holineifeis, rxbes, 
and h&mur, md life : hee that is ftrong in the in- 
ward man, (hall have whatfoever may be neceffiry 

or 



3. Motive* 



Matth. f.?$. 



Ifai 48. iB, 



Pro. a a. 4. 



102 






The Saints Spirituatl Jlrength. 






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

ftiee 



^Tbe Saints Spirituattftrength. i Q$ 



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

P the 



Pfoi.4j.1s 






pro. 30.^,30 



Rom.$.z* 



IO/f 



Gen.49'4* 



Par. j, 




The Saints Spiritualljlrengtb. 



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

that 



The Saintr Spiritua 



— 




105 



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

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

P 2 what 



rfii. 



1 06 TheSdnts Spiritudlftrengtb. 



TAxb.%,6. 



L P*ov.M~.' 



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

chefi 









The Saints SpirituallHrength. \ o j 



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

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

P 3 ricuall 



■ .Meanest [.. 



1 08 The Saints Spiritual! firength. \ 



1 Pet.i.v 



i Cor.?. 1. 



Heb.f.iJ 



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

this 



The Saints Spirituallttrengtb. 



lop 



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

you 






1 1 o The Saints Spirituall ftrength* 



i^Mc/ines, 



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

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

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



The Saints Spiritualljlrength. m 



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

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

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

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

i part of the meanes^ yoa will riQtgrowftrong: as 

Q ; 



\ 



Rule 



" -< •• " ■ > ■ WIAHrWL* 



112 



Ihe Saints Spiritualljirength 



u 






i. Rule. 



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

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

meanes. 



The Saints SpritmU ftrengtb. 



«* 



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

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

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



3. Rule. 



lames x.f, 



4. Rule. 



ii^ The Saints Spiritualljlrengtb. 



U Sigtiti 



2. 



Signi, 

■ 



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

The third meanes, if youwould ftrengthen 
the inward man is this, ymimjl get r citified ludge- 
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 arable to 
judge of things, when indeed they are marvellous 
weak. Now that you may not deceive your felves, 
I will lay downc fome fignes of a re&ifyed judge- 
ment. 

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

cie, 



The Saints Spiritual! Hrength. 115 



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

The fecond figne, whereby you fhallknow 
whether your judgements arereftified, is this, Ex- 
amine whether your paffions be ftrong, forftiong 
paffions have weake affe&ions unto good, when 
the paffions of amanareftrong, they weaken the 
undemanding, they weaken the will, and the affe- 
ctions, as touching the truth, and therefore Paul in 
^3s 14. 1 5. when they would have made him a 

' Q3 __god v 



2. Sign*, 



Afts 14. x 7. 



I 



u6 



7be Saints Spiritual! ftrength. 



I Sam. 11.6 



Aas4«5 2 ' 



$.Signc. 



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

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

loffes 



The Saints Spiritual! ftrengtb. 



\\7 



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

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



Phil, 



4.W 



4. Sign** 



1 Tim ,-2, j 2 8 



1 1 8 The Sain ts Spiritual I ftrengtb. 



Stgne. 



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

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

Chrift 



the, Saints Spirituafrftrength. 

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

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

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

R dions 



tip 



4. Meanes, 



I. Hinde- 
rance* 



no 



The Saints Spiritual! ftrength. 



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

Contro- 



Ibe Saints Spiritual! flrength. 



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

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

R 2 beloved 



121 






2. Hinde 



ranee. 



Ill 



5. Meanes, 



The Saints Spiritual! fir engtb, 



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

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

this j 



; 



The Saints Spiritual! flrength. 



123 



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



I 



124 



6 Meaner 



The Saints Spirhuall ftrengtb, 



that gave you power againft a fmall temptation, 
is alfo able and willing , and will certainely helpe 
you againft a raging luft: and fo likewife for the 
performance of holy duties,though yon find your 
felves indifpofed to pray, or heare the Word, or 
the like, yet know, that it is God that fits the 
heart : hee can of unfit, make it fie, and of un wil- 
ling,make it willing : and remember the promife. 
Luke 1 1. 14. hee will give the holy Ghoft unto them 
that aske him : hee will give fuch a fupply of 
grace, that yee fhall bee enabled to withftand any 
temptation, therefore if you would grow ftrong 
take heed ofdifcouragements , and let one Chri- 
ftian take heed of difcouraging of another Chri- 
ftian by any fpeech, a&ion, or behaviour , and let 
Minifters take heed of difcouraging of their 
flockes: for it is the property of falfe prophets, 
to difcourage the people from God. And this is 
the finne of this land , cfpecially of prophanc peo- 
ple that never thinke tbemfelves well , but when 
they are carting reproachfull fpeeches againft 
thofe that labour to ftrengthen the inward man: 
but this difcovers a great deale of corruption in 
them , and it is a meanes to pull downe the 
Iudgements of God upon them. Againe, take 
heed of difcouragements, bee not caft downe 
when you meet with fuch as will revile you, and 
fpeakeevill by you , this will weaken the inward 
man. 

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

labour 



A 



The Saints Spiritual! ftrength. 



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

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



UJ 



1 Cor. ii. io. 



Icr. 17. J, 



7. Memes* 



ud 



Vottrine. 



The Saints Spiritual! ftrength. 



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

The next thing that is to be confidered , is the 
meanes which the Apoftle lay es 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 ihould fay, if you 
would know what will ftrengthen you , it is the 
Spirit. Hence note this point. 

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

Father 



The SaintS'Spirituall ftrength. 

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

S to 



U7 



u8 



l.JVerke. 



2.mrkf* 



The Saints Spiritual! fir engtb. 

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

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

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

as 



£ 



i 



The Saints Spiritual! ftrengtk I 129 

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

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

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



3° 






A&S4, 3 a. 



Tib Sdiatt Spirituall ftrength. 

(Irength for the ftrengthning of the inward man : 
there may bee qualities , and habits in the foule, 
and yet want power to ufe them : as for example, 
a man that is ail ^epe, hee hath habits and quali- 
ties, but hee wants power to ufe them , or as a 
man that hath an inftrument that will found well, 
but hee wants skill to ufe it , fo many men they 
have habits and qualities , but becaufe they want 
power to ufe them,thcreforethey are not ftrength- 
ned in the iaward man: but he that hath the Spirit 
hath withall power to ufe thofe habits to good : 
therefore it is faid , that they Tpake as the Spirit 
gave them utterance, that is, they had power from 
the Spirit > to fpeake, to doe, to ufe thofe habits 
; which were in them : thus Sampfon by the power 
I of the Spirit, had power to ufe his ftrength, A its 
4. 3 2. It is faid that the Apoftles^^ boldly, that 
1 is, they had power, for you muft know that there 
may be common graces in the heart, and yet want 
power , but when the Spirit comes , then it puts 
ftrength in the inward man to worke accordingly. 
Thus ii; is faid , that the Spirit came upon Saul, 
and hee prophefied , that is, hee was able to doe 
more , then before he could doe : and yet know 
that you may have true grace, and yet now and 
then for the prefent wantadion, you may want a 
power to doe ought with it , and it is then when 
the Spirit feemes to abfent himfelfe from the 
foule , and this jvas that which the Apoftle fpake 
oi'mHeb. 11. Brethren yoa have forgotten tbt con- 
foUtion, that is, your fpiruuall ftrength and power 

be 



A 



The Saints Spiritual! fir ength. 

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

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

S3 Ghoft, 



l *h 



+ mrkg % 



A&.to.$2, 



l 3 l 



m 



The Saints SpirituaD ftrength. 

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

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

ftrength 






The Saints Spiritual! ftrength. 

ftrength of the inward man , becaufe it wants the 
ground of all ftrength which is the Spirit : and 
therefore you may have a flalh or a fceming power 
of ftrength, fuch as the Virgins hzd y (jaatth. 2 j. 
that feemed to be ftrong in the inward man, but it 
was but a fained ftrength becaufe they had not the 
Spirit : it is the Spirit that mud give you aflurance 
of falvation and happinefle. And 1 havechofen 
this point efpecially in regard of the prefentoc- 
cafion, the receiving of the Sacrament , before 
which you are efpecially to examine your felves 
whether you have this or no , which if you hive 
not, then you have neither ftrength in the inward 
man, nor any right or intereft unto Chrift : For I 
may well follow the Apoftles rule, that they that 
are Ghrifts have the Spirit, 1 Cor. 2. 10. The Spirit 
fearcheth the deepe things of Go J, which hee hath re- 
vealed unto m by his Sprit : Ephef 1. 13. You were 
fealed with the Spirit of promife, Rom. 8. 11. That 
they fhouldbee rat fed by the Spirit thatdwelletb in 
them :■ and againe, as many as are led by the Spirit of 
God, they arethefonnes of God : thus you fee that 
it ftands you upon to examine your felves whe- 
ther you have the Spirit : but above all places, 
there are two places , which prove the necelfitie 
of having the Spirit , the one is this place which 
is my text, That you may beftrengthnedby the Spirit 
in the inward man, and the other is the place which 
Saint lohnhath in 1 John 3. 14. By this wee know 
that we are tr an flat ed from death unto life, becaufe we 
love the brethren: it is a figne co judge of your 

fpirituall 



m 



Matth. »?. 



iCor.i. io. 



Eph.i. 1$. 

Rom. 8, 1 1» 
14. 



ilohj.14. 



n* 






I.Si£»i. 



Matth.j. li. 



A& i.J. 



Tbt Saints SpritmH ftrength. 

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

The firft figne whereby you (hall know, whe- 
ther you have the fan&ifying Spirit or no, is this, 
if you have the fandifying Spirit you will be full 
of fire, that is, it will fill you with fpirituall heat, 
and zeale 5 now if you finde this in you, then it is 
the falsifying Spirit , and therefore nbn faith of 
Chrift, LMattb.s.xi. that he will baptize them 
with the Spirit and with fire, that is, he will bap- 
tize you with that Spirit whofe nature is as fire, 
that will fill you full of fpirituall he^teand zeale, 
and therefore it is faid, e/f ff. 2. 3. that they had 
tongues as of fire, and againe, it is faid that the A- 
poftlcs were ftirred up with boldneflc to fpeake, 
that is, when they faw God difhonoured,this Spi- 
rit kindled a holy zeale in them, it fet their hearts 
on fire , it fa their tongues on fire 5 fo when the 
fpirit enters into the heart of a Chriftian , it will 
fill it full of heat, and zeale, the hearr,the tongue, 

the 



7 be Saints Spiritual! fir engtb. 



chc hands , the feet , and all the reft of the parts 
will be full of the heac of the fpiric. And it is im- 
poffible that any man fliould have true zeale , ex- 
cept hee have thefpirit: therefore it is faid that 
they fpake with new tongues, as the fpiric gave 
them utterance , they fpake with a great deale of 
zeale, of another nature and qualkie then they did 
before : Well then, examine what heat and zeale 
you have in your anions 5 fo much heate, fo much 
fpiric : Hee (hall baptize jou with the Spirit and with 
fire. If you have the fan&ifying Spirit you fhall 
know it by the zeale that is in you , in the 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 
kffow this the better, I will make it cleere by this 
example; Take a bottle that is full of water, and 
another that is full of Aqua w/^tookeupon them 
but wardly,and they are all one in colour , but if 
you tafte, the one is hoteand lively, but the other 
is cold and raw, fo if you looke unto the outward 
formall a&ions of wicked men, they have the 
fame colour that the anions of the holy mea 
have, but if you tafte them , examine their lives, 
and fearch into theit 4 hearts, you (hall finde a great 
difference 5 the one of them it may be, may feeme 
to have life and heate in them , but they want the 
Spirit : for they have neither a loathing of fiane, 
nor power to rcfift fiane 5 they may put a £*lfe co- 
lour upon their avians but it will not hold , they 
may reftraine fome lulls for fome ends , but fuch 

T cannot 



»$* 



u6 



Ths Saints Spiritual flrengtb. 



i Cor.7. 



**j 



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

Spirit. 



The Saints Spiritual! ftrengtb. 

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

T 2 That 



137 



RevtI. 



Mf. 



i;8 



The Stints SpirituaR ftrengtb. 



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

left:: 



f The Saints Spiritual ftrengtb. 



W 



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

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

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



Objctt. I 



tAnftfi* 






140 



Anftf* 2 * 



The Saints Spiritual! firengtb. 

■■"■ ■ ^ ' 

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

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



-" 



The Saints Spirifuoiftrength. 

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

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

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

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

not' 



141 



2. Signc% 



Hblmfie 






14* 



Matth. i J. $ i. 

A&s 16, if. 
Acts 5.41. 

Aft* 4. 14. 



1 Sam.i8,x». 



Ierc.31.34* 



i »- . i n- . - ,. .. 7* . ■■ ■ . 1 ■ 

Tfo Sd/att Spirituall ftrength. 



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

have 



the Saints Spiritual! flrengtk 



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

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

V man 



MJ 






144 



Ioh.l7.l7* 



$ % Signe. 

When by what 
mcanes the 
Spirit comes 
into the heart. 
Gal.g.i. 



— ■ . — . ■ — ii. i n 

The Saints SpirituaQ ftrengtb. 

man doc till Chrift bee his. As in the Canticles, 
the Church faith, I am my beloveds , and my belt, 
ved is mine : that is , becaufe he is my husband, 
and Iam'hisSpoufe; therefore I will labour to 
be like him in holinefle, and our Saviour prayeth 
for this holinefle for his Difciples , lohn 17. 17. 
Sanftifie them through thy truth , thy Word is truth : 
the Word is the raeanes to workc holinefle in 
them: when the Word comes, then comes holi- 
nefle , but when profit or pleafure comes to take 
place , then the Spirit of holinefle is as it were 
pluckt from them , but when they have the Spirit 
then they fee the vankie of thefe earthly things, 
and therefore it is that men are deceived with 
falfe and counterfeit wares , becaufe they want 
the Spirit of difcerning , but when the Spirit of 
God comes into the heart of a Chriftian , then it 
(howes him the vanity of thefe things,and this he 
doth by enlightning the mind : and therefore it is 
that they are kept from playing the adulterefles 
with thefe things , becaufe they have the Spirit 
of difcerning: Now examine what ftrength a- 
bovenature s whatcon^un&ionof holinefle have 
you with ir, what Spirit of difcerning have you : 
arc not thefe things in you? then you have not 
the Spirit. 

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

rvarkes 






Ike Saints Spirituaflftrengtb. 



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

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

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

V 2 receive 



«4J 






r; 



I 






\j±6 



I. 



The Saints SpirituaHfirengtb. 

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

Secondly , confider the confequence , that is, 
looke to the thing that followes the Spirit where 
it comes : for where the Spirit comes, it workes a 
thorow change in the foule ; I call it nor a bare 
change, but a thorow change 5 for as there may 

be 



The Saints Spirhuallftrengtk 



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



H7 



Mark.*. 10. 






Gal i.io. 



m£ 






I ill 



Rom.S.io. 



f ■ ■ ■ ■ - — ^ 

The Saints SpirituaU ftrengtb. 

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

is 



The Saints SpirituaQ fir ength. 



is in you to finne , and what life unto holinefle, I 
call it a thorow and great change : becaufe a little 
one will never bring you in fuch a frame as to be 
fit for heaven. And againe, the Apoftle calles it a 
great change in Rem. 12. 2. be you metmorpbofed, 
chat is,throughly changed,new moulded : againe, 
in a Cor. 3. 18. Tou or;, faith the Apoftle, changed 
from glory > to glory : and therefore confider, that 
every change will not ferve the turne, but it niuft 
bee a great change, as the changing of Chrifts 
Spirit for your owne fpirit , which if you have, 
then you (hall come out of every affli<3ion, and e- 
very difficulrie like gold out of the furnace , like 
cloath out of the die; of Lions you fliall bee 
Lambes, of Serpents you fliall be Doves : 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 fliall come and finde that his 
old companion is caft out of doores, and that the 
foule is fwept and cleanfed, hee will not ftay, but 
feeke abiding elfe-where: but on the contrary , if 
your opinions of finne be the fame , if you have 
the fame lufts reigning4n you, if you ufe the fame 
evil! company, and have the fame haunts that ever 
you had , you have not the Spirit, and fo long as 
you remaine thus, doe you thinke that Chrift will 
come and fup, and dine with you , and y^c you 
will not cre<a a building for Him in your hearts : 
therefore if you would have Chrift and the Spi- 
rit, then labour to get holineffe. 
The fourth figne,w hereby you may know whe- 
i ther 



MP 



Rom. it. 2. 



z Cor.j.18. 



4.% 



m. 



tjo 






I. 



the S nints Spirimflftrength. 



ther you have the fpirit or no, is this ; if it be but 
a common fpirit you (ball find that it will doe by 
you as the Angels doe by affumed bodies , they 
take them up for a time , and doe many things 
with them to ferve their owne turnes , but they 
doe not put life in them : i uch is the common fpi- 
rit , but the fan&ifying fpiric puts life into the 
foule* Wherefore examine your fclves whether 
the fpirk makes you living men, or no, for when 
the fan&ify ing Spirit (hall joyne with the foulc of 
a man, it will make him to doc futeable things, 
J and bring forth futeable a&ions : for as the body 
is dead without the foule , fo the foule hath of it 
felfe no fpirituall life to good without the fpirit: 
wherefore as Paul fpeakes of unchaft widdowes, 
that they are dead while they live : i Tim. i.verf. 6. 
lol may fay of every man that hath not the fpi- 
rit, they are dead men, dead to God, to good, 
to grace, to holineffc : I hy, there is no life with- 
out the Spirit, men arc not living men , becaufe 
they walke, and talke, and the like: but they 
are living men that live in the fpirit , and by the 
fpirit: and on the contrary , there is no true life, nei- 
ther arc men to be efteemed living men that want 
the fpirir. 

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

evill : 



Tit Saints Spiritual! ftrmgtb. 



if* 



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

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

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

X ftill 



1JZ 



Rom.6.8, 



The Saints SpirituaUflrength. 

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



The Saints SpirituaUftrength. 

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

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

X 2 God 



n 



S.Signt, 



Gal. 4. ,-.6. 



2 Cor.8.8. 



tohn 4. 3 4. 



54 



6. Sigrte. 



The Saints Spirituall flrcngth. 

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

Thefixth figne, whereby you (hill know whe- 
ther you have the Spirit, or no, is this; you (hall 
know it by the manner of working j if it change 
you, and lye combating in you, as G 4.5. 17. The 
flefh luTtctb Ag&inH tbefyirit, andthejpirit Againft the 
flejh : if you have the fpirit you will have a conti- 
nuall fighting, and driving in the Soule, and this 
will nor onely be againft one,or fornemore parti- 
cular lufts, but it will be againft all that it knowes 
to bee finne ; I fay not, that there is onely a dri- 
ving or a fupprefliog, but a lufting, or a driving 
and fuppreffing by way of lufting , becaufe a na- 
turall man that hath not the fandifying Spirit, 
may keepe dovvne a luft for fome by-refpe<fh, but 
it is not by lufting, it is not becaufe his heart hates 
it, or fupprefles it by another power then a natu. 
rail power 5 for they retaine the love of finne dill : 
but the oppofition and refitting of finne in the 
godly>is by way of luding 5 becaufe they hate the 

finne 



The Saints Spiritual! ftrength* j 155 

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

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



v 5 6 



Rom.6.8. 



Rom.8.14. 



Gal. 5. 



22. 



The Saints Spiritual! flrengtb, 



words and adions , and by your Chriftian-like 
walking and holy converfation,and this is the fame 
that the Apoftle fpeakes of, when he would affure 
them of their refurredion unto life, in Rom. 6. 8. 
If you dye with Chrift , you fb all alfo rife with Chnft 
Ag&int , if your anions be the adions of the Spirit, 
proceeding from the inward man, and have fome 
refemblance with Chrift, (hewing that you are 
dead with him, then you (hall rife againe to life 
with him, and then in Rom. 8. 14. heecomesunto 
the workesof the Spirit, fomany, faith he, a* art 
lead by the Sprit of God , they Are the fonnes of God, 
that is, they are lead unto all holy adions 5 and 
then he comes, in Gal. 5. 22. unto the firft fruits 
of the Spirit: the fruit of the Sprit, is love, joy, peace, 
&c. well then, examine, whether you have the 
Spirit by the adions of the Spirit,and by the wor- 
king of the Spirit, and by the teaching of the Spi- 
rit: for it is the Spirit , thatistheDodorof the 
foule, that teachcth it all fpirituall and faving! 
knowledge, and therefore the Lord faith, you; 
(hall not need to be taught of one another,for you 
(hall be all taught of God 5 that is,mens teaching 
will never be eff.duall to worke grace and holi- 
nefle in you except God teach you by his Spirit. 

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

bey, 






The Saints Spirituall ftrength, 



157 



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



1 Thef.4 9. 



Amainc diffe- 
rence be- 
tweeneaholy 
man, and a 
wicked man. 






tj* 



iKing.ip.i^ 



The Sams Spiritual! ftrength. 



in, as in your way you had never the fpirit.>A- 
gaine, confider what are your walkes, that is, doe 
you follow your old evill haunts, now as faft as e- 
ver you did, it is a figne that you have not the fpi* 
rit. Againe, thinke not it willexcufe you to fay, 
whatfoever your a&ions bee , yet you have good 
hearts, you muft know that your hearts arc much 
worfe then your a&ion, as I faid before- for if 
you had the fpirit, it would not be idle in you, but 
as it makes the heart holy,fo like wife it fends forth 
holy fpeeches , and anions unto the life. The 
working power of the Spirit is excellently kt 
forth betwixt Eliah and Elizeus. In that ftory 
it is faidjbat Eltib cafi bis mantle About Elizeus, then 
prefently Elizeus cryes out, let me goe firft, and 
take leave of my father, and then I will goe with 
thee. ElUb might have well reafoned thus with 
him, what have I done unto thee, or what have I 
fpoken unto thee, that you fliould thus reply unto 
mee, as if I tyed thee to the contrary ; faid I any 
fuch a word unto thee,that thou muft not goe : but 
there was a kinde of neccfiirie laid upon Elizeus 
by the Spirit to goe with him , and therefore hee 
brake out into thefe words, that is, the Spirit 
nowentred into his heart, that he was not now his 
owne man , hee muft goe whither the Spirit will 
have him, and doe what the Spirit bids him, and 
fo we fee in Kyitts 4. 20. when the Iewes came to 
Peter, and commanded that he fliould not Preach 
I Chrift unto them, hee anfwereth, that hee cannot 
j chufe but he muft preach Chrift: and in the begin- 
ning 



, 



The Saints Spiritual ftrength. 



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

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

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

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

Y man 



w 



Objett. 



tsfnfar. 



rfi2, 



6o 



I. Benefit* 



The Saints Spiritual! ftrength, 



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

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



L 



The Saints Spiritual! firenph. 

ther they tooke away his ftrength • and it weakens 
ns, becaufe it drawesthe affetfiens away from 
God, but when the fpirit comes, thenitcaftsus 
into another frame 5 asappeares, if wee doe but 
compare thefe two places together, lames 4. 5. 
with -^#.20.22. Saint lames faith, that the Jpirit 
lufleth after envy : it labours to carry us head- long 
unto the committing of finne , and to the doing 
of that which is evill$ but then comes thefandi- 
fying/pirit, anditftayesus and makcsustoluft 
after good, that is, it binds up our hearts, and fuf- 
fefs us not to doe that which otherwayes wee 
would doe: therefore examine whether you are 
bound with another fpirit that you doe not the e- 
vill that you would : then it is certaine that you 
have the holy fpirit 5 Therefore /Win the place 
before named, laid, that hcwzsbwndwtheftmt 
for Ierufalem : as if he fhould fay , the Spirit of 
God bound up my Spirit to goe, that I cannot 0- 
therwife choofe,therefore what doe you meane to 
breake my heart, doe you meane to hinder mee, I 
tell you there is a kind of neceflity laid upon mee 
by the fpirit , and I muft goe whatfeever doth be- 
fall me : for it is the office of the fpirit to bind up 
our fpirits,and therefore in Revel. 1 . 1 o. It is faid, 
that Iohn was in thejpirit : that is, he was compaf 
fed about with the fpirit : he was in the fpirit as a 
man is in Armour, itkeepes I fay our hearts in a 
fpirituall difpofition, that it fhall not doe the evil] 
that it would. 
The fecond benefit that a Chriftian hath by the 

Y 2 fpirir 



161 



Tam.4.f.' 
A6is 20.22. 



Revel 



1. to. 



2. Benefit. 



> ( 



i6i 



I fa i ah 6. 9, 



Ioh. 1. j. 



The Saints SpirituaUftrength. 

fpirit, is this, it enables a Chriftian both to fee and 
beleeve the things that otherwife hee would not 
beleeve. I gather it from that place of the Prophet, 
ife. 6. p. where it is faid, feeing they fhould fee, 
and not perceive , and hearing they jhottldheare , and 
not under/land : they faw but they wanted another 
fight, which is the fight of the fpirit , and there- 
fore they cannot fee : a man may have great fight 
in humane things by learning , and Philofophy, 
and the knowledge of Arts and Sciences, by thefe 
he may fee both into naturall and fpirituall things 
in force mcafure: but I fay hee cannot fee as hee 
fliould, except hee have added unto this another 
fight, which is the fight that the fpirit brings $ and 
therefore it is called the opening of the eyes , and 
the boring of the eares, and it is the fame that S c . 
Iohn fpeakes of, in loh.%. That the light jhine in 
darkeneffe, and the darkneffe comprehended it not: 
before a man have this fight of the fpirit, what- 
foever he fees,yet it is with a great deale of darke- 
ned, but when the fpirit comes, it drives away 
this darkeneffe, by giving us another eye to fee 
thorow it. K^ind the darkeneffe comprehended it 
not, (o that till a man have the fpirir, he doth 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, 
but what is the reafon that fome beleeve, ando- 
thers beleeve not, butbecaufe they doe not fee 5 
I they want the fpirit to (hew them finne , to hum- 
I ble 



*Ibt Saints Spiritual! ftrengtb. 



,<S 3 



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

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



1 C°r.2.p. 



3. Benefit. 



I oh, 14.1 6, 
I. 



i^4 



Can 1.7. 



2 Cor. 7,11, 
6. 



The Saints Spiritual! fir enph, 



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

therefore 



The Saints Spirituall flrength. 



x6 5 



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

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



Ezek.36, 16. 



7. 

MaLj.j. 

Pfal.yi. 27. 



Verfe io« 
Verfe i 2. 



I.Reafi*. 



Uk 



\66 



t\ Red/on. 



$.Re*foH. 



4. Benefit. 



the Saints Spiritual ftrength. 



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

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

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

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



The Saints SpirituaU ftrength, 

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

Z thing 



167 



i68 






Dotlrint* 



U 



The Saints Spiritual! firengtb. 



S. 



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

Wee now come unto a third point, the Apo- 
ftle faith , That Hee would give you to bee ftrength- 
nedhy the Spirit in the inward man , noting thus 
much, that God muft give them the Spirit 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- 
cying Spirit is a free gift. I gather it thus, the 
Apoftle heere prayes that God would give them 
the Spirit, not that they had deferved him, and fo 
fliould have him by merit, as the Papifts teach,but 
he muft give it them freely without defert of their 
owne. I need not to ftand long in the prooving 
of it, that the Spirit is a free gift , onely I will 
briefely (how you how the Spirit is a freegift,and 
this (hall be in thefe five particular things. 

Firft,the Spirit is a free gift, and it muft be free, 
becaufe it is a gift; and what more free as we ufe 
to fay,then a gift : Now it is a free gift, becaofe it 
is not merited by us at Gods hands, it is not 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 
ftampe of holinefle upon us. 
Secondly , the Spirit h a free gift, becaufe the 

Spirit 






The Saints Spiritual! fir engtb. 



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

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

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

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



\6y 



Ioh.J.*. 



170 



rf« 



The Saints SpirituaU ftrengtb. 

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

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

will 



" * * [ - 



The Saints SpirituaU firengtb. 

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

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



171 



x. Meanes. 









17* 



r. 



The Saints SpirituaU ftrengtb. 

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

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

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

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

receive 






Ibe Saints Spiritual! flrengtb. 



VI 



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

hi 



Hcb.^.if. 



2. Meanes, 



Gal.j.2. 



Matth.11.3j. 



»74 



I .Meanes. 



The Saints SpirituaU Jlrengtb. 



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

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

then 



1 



l ?5 



I Kin.j, 

11*12. 



Luk. 1 1. 1 j, 






The Saints SpmtutllfireHgtk. 

then other of the Prophets were : even fpif you 
would but defire and pray earneftly for the Spirit, 
you might get him. Salomon defired wifedome, 
and prayed for it>and he had it,and that in a larger 
meafure, then thofe that went before him j fo if 
you would pray for the fpirir, ycu have his pro- 
mife, Ink. 1 1. 13. That hee will give the Holy Ghoft 
unto them that atke him : and this hee doth fpeake 
by way of eppofition , if you that are evill can 
give good things unto your children , then much 
more will God give you his Spirit j that is, if a 
man will be importunate for grace , and the fpi- 
rit,as a child will be unto his father forbread,then 
he cannot deny you. 

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

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

A a man I 



9. 10. 



otjea. 



Anfa. 



x 7 6 



Ad, 



1.4. 



AA.1.4. 



4, Meanest 



The Saints SpiriiuaUftrength. 



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

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

together, 






The Saints Spiritual! fir engtb. 



*77 



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

The fifth meancs to get the fpirit, is this, if you 
would get the fpirit, then you muft waite upon 
thofe mcanes, which are meanes for the getting of 
the fpirit : negled none of the meancs , becaufe 
you know not when the fpirit will come, it may 
beehec will come oow and not another time, it 
may be hee will breath upon you now, Atts 10. 
44. whileft Peter was preaching unto them, the ho- 
IjGhojl came upon them that heard him: fo be dili- 
gent in waiting upon the meancs , and the holy 
Ghoft at one time or other will come. Againc 3 he 
might have fent the fpirit unto Cornelius , with- 
out the fending for Peter^in Affsio but he will 
not : but Peter muft be fent for, and he muft preach 
unto him , and then hee (hall receive the 
holy Ghoft : thus much for 
the meanes, and for 
this time. 



A a i 



PAVLS 



5. Meanes. 



A&$ 10.44. 






PAVLS 

CONVERSION. 

R, 

THE RIGHT WAY 

TO BE SAVED. 

As it is excellently well fet out in di- 
vers Do<Strines raifed from 

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

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

D r . in Divirity, Chaplaine inordinary to his 

Majeftifr, M after of Emanuel Coliedge in Cam- 

bridge, and fbmetimes Preacher. 

of Lincolnes-inne. 




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






"■ 



. 








The Contents of PAVLS 

Converfioih 

) 

O thing can dejeff afmnerfomuch ds j 
the fear efull power of God. p. i o 8 
Three things caufe an afionifhment: 
Suddennefje * 
GreatnefJ'e i of evil. p.iSSi 
InevitableneffeS j 

DOCTRINE I. j 

j 

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

Humiliation, how tis call* din Scripture. 

1. Pricking of the heart. 

2. * Poverty in Spirit. 

3. A melting heart. 

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

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

i. Vnbcli*fe. P-i87J 

1 i.Neg^ 



ibid. ; 

ibid.j 
p. 184! 



1 



The Contents. 



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

1, Tot all , refufing all offers of grace. 

2. Vartiall, having a mixture of the love of the 
world, and Chrift. p. 1 8p 

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

p. 191 
A twofold forrowS Preparative. p. 193 

LGodly. P«*94 

Godlj and worldly forrow differ in the 

~Ob)cfts. P*iPJ 

, )caufest .ibid. 

tEffeils. p.ipg 

rlngredients. p»i97 

they are diBinguijhedby the< Continuance. ' p. 1 9 8 

> Event. ibid. 

rt* degrees of godly forrow. p. 199 

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

man heleeve in Chriji. p. 2 o 

USE I. 

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

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

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

5 Me wilnot undergo any thing for ChriJlsfake.2o6 

M canes 






The Contents. 



CMeanes to attaint humiliation of Spirit >are, 

I. A rcffifi'dludgement. 

From a reBifi d Iudgement proceeds forrow for ftnne, 
in rejpefi, 

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

1. Of the beft outward good y which is God. ibid. 

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

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

3. It produces evilleffcfts. 

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

chrift himfelfe. ibid. 

II. Humility of heart. p. 210 

7 he way to get our hearts humbled, is, 

1. To labour for fomefenfe ofholineffe. p.2 1 1 

2 . To conpder the pumjhmtnt of ftnne. ibid. 

III. Application. P« 21 3 

IV. Bringing things to a propinquity. p.2 1 6 

V. The removal! of all excufes. p.2 18 

Excufes yOr deceits \are, 

1 We doe as well as the bcB. p. 2 19 

2 Wfc /w ?;£ <# good meanings as the beft. p. 2 2 1 

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

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

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

2 Becaufe their knowledge is the more. P.225 

3 Becaufe a greater Iudgement will bee infttfted. 

p.226. 
Bb VI. The 



The Contents. 



V I. The obtaining of the Spirit. ibid. 

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

1 Ifwegetfaving knowledge of the Word. ibid. 

2 If we receive it as the Word of God. p. 2 29 

3 if we bring it home to the Conference. p. 2 3 1 
7/y<r* 2to/« *&tf *A* Word by Application may be effe* 

ft u all to humble us. 

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

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

3 To proportion humiliation to thefinnes* p.235 

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

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

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

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

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

without humiliation. 

Reafons hereof are, becaufe without humiliation 

1 A man wit hersjvil not holdout in his profefion.23 9 

2 He will not grow ftrong in Chrifi, ibid 

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

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

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

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

1. To 



The Contents. 



I. To love much. p. 2 4? 

Motives to love Chrift, grace andholineffe y are, 

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

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

W.To tremble at the Word Preached. p. 2 49 

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

In the Word two things : 

1 Meat. ibid. 

2 Medicine. p. 2j j. 

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

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

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

p.256 

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

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

4 It tames theftubborneffe of our Nature. ibid . 

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

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

DOGT. II. 
Sinne in itfelfe is full of grief e and bitterneffe^ and 
men jhall find it fo,fooner or later. p. 260 

Provdto be bitter. p. 2 6 1 

Men fhaUfinde itfo, for thefe reafons $ becaufe 

1 Otherwife God fhouldlofe his glory. p. 262 

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

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

B b 2 God 



The Contents. 



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

2 For the Churches increafe. p. 2 66 

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

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

though theyfeeme notfo : and that in thefe refpeCts: 

1 Becaufe God denies them grace. p 268 

2 The projperitieof the wicked is apunijhment. ibid. 

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

VSEI. 

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

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

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

reafons. 

1 BecAufefinne isfinne with Godwin whomfoever it is. 

ibid. 

2 Becaufe Gods children are the Temples of the holy 

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

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

fwered. P»*74 

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

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

5. Sin will bring upon you all manner of miferies. ibid. 

6. Sinxan yield notrue comfort or content. p., 280 

7. £/* 



The Contents. 



I.SinisreftlcJJ'e. p.281 

8 . Sin hath no familiaritie with God. p. 2 8 2 

9 . if you live infmm > God willfhew no mercy, ibid. 

10. Sin b? 'takes the Covenant betwixt God & you. 283 

11. Sin is a thief e. p. 2 84 

1 2 . Sin is the great eft enemy God hath. p. 2 8 5 

13. Sin w nil make you come weeping home. p. 2 8 6 
14 No content fo long as you live infwne p. 2 8 7 
i j . Sin rvil make you confeffeyourfelves to befooles.u 
16. Sin will take you away from God ^ and God from 

you. p. 288 

Motives to hatefmnein regard of God: 

1 . God doth take notice of all you doe. p. 2 8 9 

2. When Godftrikes for fin > his wrath exceeding bit- 
ter. ibid. 

3. The longer God ft ales from Jlrikingfiwes , the grea- 
ter & terribler hisftroke when it comes. 

DOCTR. III. 

Chriftis exceeding mercifully and ready to (hew mercy 
to thofe that are truely humbled, p. 291 

RE AS. L 
Becaufe mercy pleafeth him. p. 2 9 3 

REAS. II. 
Mercy isnatftrallunto God. ibid* 

REAS. III. 
God is rich in mercy. ibid. 

REAS. IV. 
God is our Father. ibid 

VSE. I. 
To draw us clofe to God, becaufe he is merciful/, ibid. 
Bbj OBIECT. 



The Contents. 



OBIECT. 

Uiiyfinnesfo many, fo great, If care Chrifi mttnrt 
receive me. p. 2^4 

ANSW. 
Cads mercy U infinite >andfo are notthyfinnes. p. a?4 

USE II. 

Ta exhort men not to ncgUH thofe meanes whereby 
grace it got. p**94 

Helpes not to put off Repentance, but to get grace are 
i To take the time and opportunitie when grace is 
offered. ibid. 

2 Repentance is not in thine owne power.' p. 29 j 



PAVLS 




^PAVLS CONVERSION. 

Acts 9. 6. 

Kjtndbt trembling andaJlonifhed,Jaid, Lord, What 
wilt thou have me to doe ? And the Lord (aid unto 
him> arife, and goe into the City, and itjhall he told 
thee what thou mu/l doe, 

N this verfe wee have the firft 
a<fi of Pauls converfion from 
being a perfecuf or to be an A- 
poftle. In the words, there are 
two parts. The firft is the man- 
ner of it : he trembled, and wo* a- 
Jlonijhed: Secondly, the ply- 
ableneffe of his will, andheefaid, Lord^whal wilt 
ihotthavemeiodoe; but before we come to any 
obfervations, we will open the words untoyou. 
{Jumbling.] Trembling is an effect 01 feare, 
which fcare is (eated in the affective part of the 
foule.-ftr when the undemanding apprehends any 

thing 




179 



i8o 



Pauls Com>erfion. 



Obfervation. 



Gcn.j.io. 



thing whether good or evill, then the affe&ions 
come and apply it, either unto joy or forrow. 

Now the affediiQns may bee confidered either 
in regard of good or evill : in regard of good, and 
that either prefent yvhich breedeth joy ; or future, 
and to come, whence fto wes defire: for defire is of 
fome good, not prefent, but to come. Secondly, 
I fay , the affe&ions may be confidered in regard 
of evill,and that likewife either as prefent, which 
breeds forrow,or to come whence flowes abo- 
mination, or an affedion, by which we flyeand 
(hunne this evill. Againe, if a man apprehends 
the good which is to come, aspoflible, though 
hard to be obtained, this breedeth hope. And fo, 
if the evill be apprehended ♦as future, and hard to 
be (hunned, it worketh feare. And this was Pauls 
feare, he apprehended affli&ion, as comming, and 
hard to be avoided 5 the Iudgeas terrible,and that 
there was no way to efcape, and therefore hee 
trembled. He was in great perplexif ie and feare , 
after that' the 1 Lord had fhowne unto him a 
glyrap^e of his dreadfull power. Whence wee 
may fee, Thai nothing will fo much dejecl a /inner, 
as when be fees thenar efull tower of God. When 
there is acrevis opened unto him,*whereby hee 
who is a finner fees into the froliatfle and the pun- 
tie of God, and the vilenefle of his owne nature, 
hence he feares $ and therefore it was WxArAdam 
feared, when he heard but the voice of God in the 
Garden : and the Ifraelites could notendurethe 
prefence of God , becaufe that it was terrible 

unto 



Pauls Conyerfion. 



181 



unto them. For they conceived *s (he Scripture 
/peaketh, That no mm anldjie Codmd live ; that 
is y fee him according to the excellent greatnefle of 
his power, and roajeff y,bul it would utterly over- 
wbetae them, fo thai there fhould no longer life 
remainc in them* whence was their feare. 

^Andaftomjhcd^D^s is another efeft of feare, 
or a further degree of it: hee apprehends fucha 
fight of the power of God, and of hisowne e- 
(We, that is, this light did fofhine into his foule, 
I that hee was at a nonflus , not knowing what to 
doe,or how to cfcape. Now there are three things 
that make anaftonifliment: Firft, if the danger 
beefudden, forelfeitwLU notaftonifh, for that 
which is knowne before, will not caufeaftonifli- 
meat. Secondly, ifit bee great, for a fraall evill 
wil notaftoni/h a man,butwhen a man apprehends 
agfreat evillprefcnt, then he is aftoniflied at it. 
Thirdly, if it be inevitable : when a man is com- 
paflcd about with it, that he cannot get out 5 ?here 
is no dooreto efcape, but he muft -needs abide if, 
hence proceeds an aftonifliment : thus it tyas with 
Paul Itwasfudden, a light flioone , it was great Ads^. 4 . 
for he perfected Cbrift, for which he was ft rue- 
ken do wne , and it was inevitable, he fa w no way 
to efcape : ilk hard for thee io kicke agatnji ihe Verfe %. 
frickes, that is*it is in vaine for thee Pauixo fet thy 
fctfe againft me and prevaile, there will bee no re. 
fitting without great danger : thus when hee faw 
00 way, by no ftift io efcape, then be was aftoni- 
flied.I might note many dodrinesfrom the words 

Cc but 



Three things 
catife Afto- 
nifliment. 

I. 

2. 



/'" 



82 



Dottr'me. 



Afls i. $7. 



TfzxAs.CotfPerfion* 



Ezech 36. \6. 



Ifai.tfi.i, 



but leaft I (hould be prevented in the maine, I will 
therefore omit them, and corns unto the proper 
point intended by the holy Ghoft,which is this. 

That whomever wiR receive Chrifl, and be ingraf- 
ted into him ,and receive the Gofyelat hee ought to doe, 
he mult be fir ft humbled : I fay,tt is neceflary for the 
righc receiving of Chrift, that a Chriftian bee 
humbled. It is a-ncceflary condition, becaufe no 
man will receive Chrift till then : till hee bee caft 
do wne, Chrift will not bee prized,grace will not 
beefteemed$ and then hee will feeanecefliry of 
Chrift and holinefle. Now that humiliation is of 
fuch neceflity, wee will prove by Scripture, even 
by thofe phrafesjby which this humiliation is fet 
forth. 

Firft, it is called a pricking of the heart, \^4ft$ 
a. 37. And when they heard it, they were pricked in 
their hearts ; they had then broken hearts, they 
were thorowly humbled, and when it was thtls 
with them,then they can inquire after Chtiilywhat 
JhaUwee doe to befaved-, and on the contrary, that 
which keepes men from Chrift, is the want of 
found humiliation, in Ezek. 36. 26. 1 will take a- 
way the Jlony heart out of you, and I will give you a 
heart offlefh {that is) till I have made you fenfi- 
ble of finne you will not prize mee, that is, you 
will not doc it till you be humbled. Againe,con- 
fider that Chrift came to this end , to revive the 
humble fiiner, Eft. 61 1. thefpiritoftheLordis 
come upon mee, to preach glad tidings to the meeke, to 
binde up the broken hearted, hee that is not broken 

hearted 



Pauls Conner f on. 



hearted and wounded with finne, will not feeke to 
the Phyfician to be healed, Chriftis no precious 
balme unto him. He feeles himfelfc not a prifoner 
tofinne, and therefore cares not for the libertie 
I that is in grace, becaufe hee is not broken hearted, 
but if he were throwly humbled,it would be farre 
otherwife with him. 

Secondly, it is called fooreinftirit, mCMattb. 
j.j.thofe who are broken hearted and mourne for 
finne, will leeke to bee inriched by Chrift, and 
therefore Chrift promifes to comfort thefe, in 
Efa.6i.2.Ucemf$rt thofethatmwwe: thofethat 
are thus fpiritually poore, and mourne for the 
want of grace, (hall have comfort, becaufe I am 
come to this end 5 the contrary to this you fliall 
fee, in Revel. 3. 17, the Laodicians^ they thought 
I themfelves to be rich wanting nothing, and there- 
fore they fought not after Chrift, but thou art 
poore,and blind,and naked .-the way to make thee 
to come unto mee,is to humble thee in the fight of 
thy fpirituall povertie. 

Thirdly,it is called a melting heart,that is,fuch 
a heart, as will take any impreflion of grace, this 
we fee in the 2. CAwi. 34.17. Becaufe thy heart met- 
tedmthin thee >and thou humbledft thy felfe before me, 
that is, becaufe thou waft thorowly humbled, and I 
thy heart fcnfible of finne, and of the Iudgements 
that I would bring upon thy people, therefore I 
have heard thy prayer : if thou hadft not beene 
humbled, thou couldeft not have fought to have 
made thy peace with mce : fo in Ier. 3 1 . 1 9 . after 

Cc 2 that 



.83 



2. 

Matth.f.j. 



Ifti.*i. ». 



Revel, j, 17, 



»Ch 



to.} 4 .»7- 



Jet em. j 1. ig. 



i8 4 



Hofca4.i6. 



4- 

Ifaiah66.2. 

lob 42.5.6* 



Prov.28.. 14 



Pauls Cofdoerficn. 



Gcn.3.8, 



Exod.10.18. 



that r turned, I repented and after that Iwasinftrn- 
tied, Ifmotc upon my thigh, I was a/homed. So that 
till a man bee humbled, hee will notturne unto 
Chrift, but when hee is humbled, then hee will 
feckeunto Chrift and be afliamed of himfelfe : the 
contrary to this wee fee,in H4fea 4, 1 6Jfrael is like 
an untamed heiffer : viz,becaufe ftiee was not hum- 
bled* 

Fourthly > it is called a trembling sit the Word, 
ifit. -56.a.and/^42. $\6> thane heard 6f thee hj 
the hearing of the eare, therefore I abhorre myfelfe, 
&c. that is, when I heard fheeia thy Word, it 
much humbled mee, andcaufedmee bafelytoe- 
fteemeof my felfe, and highly to efteeme of thy 
favour. Prov. $ 8« 14* Blejfed u the man thatfeareth 
almayes .* the contrary to this is hardoeffeof heart, 
when the Word wants this efft& to humble men, 
theyfearenotatall. 

Now that this humiliation is a nccetfary con- 
dition,* will appear? moreapparamly and fully, if 
we doe butconfider Gods dealing with men in all 
ages.- Ifcy, it is the courfethat God himfelfe 
cakesjfirft,to humble finners. Thus he dealt with 
Adam, Gen, 3.8. When hee heard the ttoyce ofGod,he 
mmhUdandfurtd : and thus hee dealt with the 
children of Iftael, hee ihowes unto them but a 
glimpfe of his power at the deliwsring of rhe law, 
and they were much caft downe. Againe, this 
was the courfethat the Prophets ufcd : when they 
came unto any people, you (hall fee tbey firft pro- 
nounce the judgements of God agaiaft chem.-?*** 

and 



Pauls Conrperjion. 



And thus faith the Lord^ (frc. throughly to humble 
them 5 and then after they preach of mercy, and 
the loving kindneffeofGod, ofthereadinefTeof 
God ? to receive thofe unto mercy, that are tho- 
rowly humbled. Againe, this was the courfe that 
tohn BaptiB tcoke, he came in the fpirit of Eliah : 
with fharpc words pronouncing heavy judge- 
ments againft thofe that remained impenitent : 
and therefore <Mmb\i}fy\ he callcs them, gene- 
ration of Vifers, who bath forewarned jou to flye from 
the math to come, &c. And all c his to humble 
them, becaufe he knew they would never receive 
Chrift, nor prize grace till they were humbled. 
Againe, this was the courfe that cur Saviour 
tooke, in 706.4.31. with the woman of Samaria 5 
firft he humbles her , and then hee comforts her, 
that is } firft hee makes her confefle that fface was a 
firmer, and then ihee believed; and therefore hee 
faith, I am mt come to call the righteous \ but firmer s 
to repentance, to wit, to make them fee their fianes, 
and be humbld for them , that fo they may flye 
unto God for mercy. Againe, this was the courfe 
that the Apoftle Peter tookc, Attn. $7. firft hee 
humbles them, and then after comforts them 5 fo 
Paul, ^Afts 24.. 26% when hee preached of Iudge- 
ment, Fcelix trembled 5 and fo likewife in the three 
firft Chapters to the tomans, Paul preacheth mat- 
ter of humiliation : in the firft Chapter, hee tax- 
eth them with their Idolatry, bringing unto their 
remembrances particular lodgements, which the 
Lord inftt&ed upon them for it : in the fecorrd 
v C c 3 Chap- 



185 



Matth.3.7. 



John 4.31. 



%6 



g^eft. r 



Anfw* I. 



Pauls Coniperfion. 



Chapter, hee brings them to the Law, in which 
they fo much boafted of, and makes a compari- 
fon betwixt the Gentiles and them $ that howfo- 
ever they thought hardly of the Gentiles,yet they 
were as bad as they were : and then hee prooves in 
the third Chapter, that wee are juftified by faith 
without the workcs of the Law, and this he doth 
to humble them; and then in the reft of the Chap- 
ters hee preaches of Iuftification and Reconcili- 
ation by Chrift $ becaufe men will not receive 
Chrift, till they bee humbled. And thus,I fay,hu- 
miliation is the firft ftep to happineffe,and the firft 
beginning of grace and bringing to Chrift; and 
therefore it is, that wee generally labour to 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 , they c- 
fteeme not of him , they finde no need of him, till 
they be humble: therefore if you would receive 
the Gofpel, and Chrift offered in the Gofpel • if 
you would be ingrafted into Chrift,then you muft 
labour to bee humble. But for the more full ex- 
plaining of this thing , fome queftions are to bee 
anfwered , which will make plaine what this hu- 
miliation is , and what a neceftary condition it is 
unto falvation. 

The firft queftionis this, Tfon what ground, or 
for what reafon is humiliation fo necejfary unto falva- 
tion ? 

This will be the fooner anfwered,if we doe but 
confider j what # that which makes men keepe backe 

from 



Pauls Converfion. 



187 



from Chrift, there are two hinder ances that keepe men 
from Chrift*, the fir ft is mbeltefe, andthefecondisa 
neglecl of Chrift : uobeliefe that was the finne that 
keft men from Chrift in the fir (I age of the Church, 
in the C^pc files times they believed not that they 
^tnight bee faved, that is, they would not believe that 
the M< ffias was come in the fie jh : but now in theft- 
cond eft ate of the Church, fuch unbelief e is not the 
caufe that keepes men from Chrift , neither which we 
labour moH to convince men of for they doe generally 
believe the Gojpel, but our labour now , is, to draw 
men from thcnegleftof Chrift : wee preach Chrift 
generally unto all , that whofoever will, may re- 
ceive Chrift 5 but men will not receive him, till 
they bee humbled , they thinke they ftand in no 
need of Chrift, they care not whether they have him 
or no; they prize him not, theylooke upon him 
a farre offrhey wil not have him for the fetching : 
now Chrift will never be received, till hee be pri- 
zed above all things,and this men will not doe,til 
they be humble : humiliation if it bee found, will 
give a man fuch a fweet tafte of Chrift and holi- 
nefle,and fuch a bitter tafte of finne, that nothing 
will fatisfie him but Chrift: this will make his 
heart pant after grace,and when the heart is in this 
cafe, then Chrift will be prized and not before : 
but this men will not I fay doe, till they be hum- 
bled. It is true, God can come in the ftill and foft 
winde, that is, hee can give Chrift and the Spirit 
without this condition, and he may likewife make 
men fit to receive the Gofpel without it, but hee 

will 



xU 



Rom.7.7. 



L iik. if. 16, 17 



I. 



Pauls Cot&erfiott* 



will not, therefore hee will come in the rough 
winds, that rends the rockes : hee will ficft hum- 
bly men, and make men fit to receive the Gofpel, 
and Chrift by the Gofpcl , before they /hall hare 
him, and therefore it is faid, that the poore receive 
the Gofpel, that is, thofe that are bwktnhttrtedA 
receive Chrift tendred in the Gofpel , becaufie 
they are chorowly humble&for this caufe alfo we; 
Preach the Law to bring men to the fight of .their 
finnes that they may bee humbled s and therefore 
it is caJle d, a Schoole mtfler, to bring u$ vmo Chrift^ 
the Law ihewes unto men the fiafulnefle of their 
nature and their indifpofition : I had mt known 
fmne (faith Pdul) but by the Lm % that is, I had not 
Jcnowne finne as done, to humble mec, if I had not 
lookt intothisGlaflejif I had not beene taught 
by this Matter, aod this is that which makes men 
flie unto the Gitie of refuge, that is, they will not 
runnc unto Chrift till they bee humbled : this wee 
fee in the Prodigall, Luke 15. i6> 17. hee would 
never goeunto his father, till hee could fee no 
meanes toefcape . and then hee takes a refolutian 
togoe j fo a (inner will never receive Chrift nor 
the Gofpel till hee bee humbled. 

Now there is a two-fold ncgle& , the firft is a 
totall, the fecond is a particular negle&. 

Fkft, I fay , men negle& Chrift totally, whea 
they rcfufeall the offers of grace, when they will 
not have Chrift upon any condition : they willaat 
fpeake when the fpitit cals, they will not believe 
chat they may be faved j thefe are the fame with 

them 



a 



Pauls Coipperfion. 



i8p 



them in the Gofpell, That were invited unto the 
marriage: they excufe themfelvos^ they have other 
imploymentsjhat they muft looke unto 5 let Chrift and 
grace goe where they will, bothfarmes and Oxen, and 
wives muft p jl bee looked after , that is i they minde 
earthly things more then ChriH : andif Chrift will 
not bee had without they loofe the love of thefe, they 
will not come^ they know thefeaft was ready , but they 
mind tt not : and this is the condition of many men in 
the world, they will not come in within the lips of the 
Gojpel, leaftthey flwuld bee catcht with the hooke : 
though they generally beleeve, yet they will not out- 
I wardly frofejfe Chrift : this is a fearefull condition 
if they continue in it, hee hath fworne that they 
fhall never enter into his reft. 

The fecond is a partiall negle<3 , and this is 
when they make a mixture both of the love of the 
world, and of the love of Chrift j they minde 
Chrift, and grace, and holinefle, but they minde 
them not altogether, that is, they would bee con- 
tented to doe fomething for Chrift, but they will 
notdoealUhings, it may bee they will forfakea 
little profit, or pleafure,or vaine glory, orxove- 
teoufnefle, for Chrift, but they will not forfake 
all. Thefe are like the three grounds Jpoken of in the 
Go/pel , the fir (I ground received Chrtft , but they 
would notprofeffe him : fo many men will be con- 
tented to heare theGofpel, but they will not 
profefle Chrift, becaufe they are not thorowly 
humbled, or if they doe chance to profefle ; yet 
they will not continue: thereafon why the feede 

Dd 



m 



1 



IpO 



Pauls CotfTocr/ion. 



in the firft ground, did not continue, was becaufe 
the plow had not gone deepe enough, that is, they 
were not humbled. 

The fecond ground went yet furthers it not 
onely received the feed , but it fprung up with 
much hope of a fruitfull harveft ; yet it continues 
not,it will not fufFer for Chrift : fo many men will 
receive the Gofpel, and joy in the profeffion of it, 
but they will not fufFer for Chrift : becaufe they 
are not humble,that is, the plough went not deepe 
enough to humble them. 

The third ground went yet further , it did not 
onely what the other did, but it did that which 
the other would not doc, that is, it would be 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 affe&ions were gk wed to, ftood in competiti- 
on with Chrift , he had rather loofe Chrift , then 
hee would loofe all his pleafure in thefc earthly 
things, becaufe he is not thorowly humbled : hu- 
milutim comes and takes all impediments away, 
plowes up the hardneffe of the heart, fets the affe- 
dbns on another objed to delight in , checks the 
will, opens the minde, awakeneth the confeience, 
that Chrift is all to him in all things : and there- 
fore it is compared unto the good ground, that 
received the Word with an honeft and good heart, 
the heart will not be fit to receive that good , that 
will make it good till it bee plowed deepe and 
humbled, then the Word will grow , the heart 

muft 



Pauls Conyerfion. 



191 



mud bee humbled before grace will grow: and 
thcrefore,this is the effed, that humiliation works 
when the heart is humbled: hee wift not part 
with Chrift for any thing in the world. There- 
fore you fee upon what ground humiliation is ne- 
ceflary , becaufe men will not receive Chrift till 
they be humbled. 

The fecond queftion, is, whether humiliation is 
Amply, and absolutely neceflary. 

Tothislanfwer, that it is not fimply , and ab- 
folutely neceflary, for it is not a fimple grace, and 
therefore not neceflary on Gods part. But it is a 
condition required on our parts, becaufe we will 
not receive Chrift till we be humble. I fay, it is 
not a fimple grace, orfimply neceflary. For that 
which a man may exceed in , is not fimply necef- 
fary : but a man or woman may have too much of 
it,thatisjhe may exceed in the meafure, he may be 
over humble : and therefore Paul writes unto the 
Corinthians > 2 Cor. 2. 7. That they fhould comfort the 
inceBiotos perfon , Uaft heejhould bee [wallowed up of 
gritfe : now that which is a fimple grace , a man 
cannot have too much of: hee cannot exceed in 
it$ as for example, a man cannot have too much 
faith, or repentance, or love , fan&ification , &c. 
but the more hee hath of thefe, the better : now, 
howfoever it is not fimply neceflary on Gods part, 
becaufe he can fave men without it, yet it is a ne- 
ceflary condition, on our parts : and in regard of 
us, becaufe we will not receive Chrift till we be 
humbled* And therefore it is, that we Preach the' 
D d 2 Gofpell 






z Cor. 2.7. 



Ip2 



Matlni.28. 



Revcl.zi. 17. 



Pauls Conyerjion. 



Gofpel generally fometimes, fometimes with the 
condition, as in CMatth. ir.28. Come unto mee all 
that are weary and heavy laden, andl will eafe you: 
till men doe feelefinne as a heavy burthen, they 
will not come unto Chrift to bee cafed of it. A- 
gaine, in Revel Ai.\^ .who foever is athirtt, let him 
come and take of the water of Life freely : except 
they firft be a third , and finde they ftand in need 
of Chrift, they will not come unto him to bee re- 
frefbed. Againe, fometimes it is put without any 
condition, except faith: ReveLn. andwhofaever 
will, let him take of the water of Life freely, that is, 
whofoever hath a defire to come unto Chrift, let 
him come and hee (hall have him without any ex- 
ception of perfons or condition, Hee that faU$- 
vethjhalt beefaved, and hee that beleeveth not flail 
bee damned: bring true, faving,purging, working, 
Iuftify ing faith,and thou (halt have Chrift and fal- 
vation, where there is no mention of humiliation. 
For there may wee know, bee feedings, without 
plowing , and there may bee plowing and yet no 
(owing, and fowing and no reaping,fo I fay,there 
may bee faving and fan&ifying grace wrought in 
the heart without humiliation .' and againe, there 
may be humiliation and no true grace at all, or ge- 
neral graces, but not fpeciall and faving graces : 
but the way to make us fie to receive grace is to be 
humble. A man may be faid to receive Chrift by 
a common light of knowledge, and hereupon doe 
many things for Chrift 5 but yet he will not take 
Chrift for his King afwell as a Saviour,except hee 

be 






Pauls Conlperfion. 



m 



be humbled , he will not take Chrift fo, as to bee 
ruled by his Lawes, and to live under his Com- 
mands,he wil not takehim with loflcs and crofles> 
difgrace and reproach $ till hebe humbled, he will 
not indure reproach • he would be content to have 
Chrift, but if Chrift muft coft him all that, then 
Chrift and he muft part 5 but when a man is tho- 
rowJy humbled, then he will part with all things 
for Chrift, nothing (hall be fo deare and precious 
untohim' 5 as Chrift will be, if any thing come in 
Competition with Chrift, hee will refqfe it for 
Chriftrthus you fee that humiliation is a neceffary 
condition on our parts , though not a fimple 
grace. 

The third Qoeftion, is this, whether there bee 
any kinds of humiliation more then one. 

To this I anfwer, that there is a two-fold for- 
row : the firft is a preparative forrow 5 the fecond 
is a godly forrow, The preparative forrow , is 
nothing elfe but a forrowing for finne, as itcaa- 
fech punifhment, or a forrowing for fome Iudge^ 
ment likely to enfue, and pronounced againft him, 
but this is not the true forrow : a reprobate may 
have this forrow, which (hall never be faved 5 this 
was the forrow of ludas> and Cam, and ^Ahab : 
rhcy forrowed, but it was a falfe forrow, onely 
a worke of the fleih : it hath his originall from na- 
ture, its objeft punifliment, and its end defpaire : 
but the fecond is a godly forrow, fuch as the Apo- 
ftle fpeakes of, in \Corinthqq. that workes repen* 
ununotto bee repented of , that is, it turnes the 
D d 3 heart 



Anfvt* 



1 Cor.7.7. 



i?4 



Pauls Converfion. 



heart to God, it takes away that flintic difpofition 
ofnature,bythc conveyance of grace * it makes 
the heart better, it brings it into a frame of obe- 
dience, icworkesa willingncfleinit to good, fo 
that the difference of them lyeth, in this ; the one 
is out ward, but the other is inwardjtheone is from 
grace,the other is from temporall things 5 the one 
is a worke of the flefli, the other is a worke of the 
fandifying Spirit: the one will make a man flyc 
unto Chrift,becaufe of our wants,(as in the exam- 
ple of the Publican : efpecially in the Prodigall 
fonne, hee never feekes unto his father, till hee bee 
thorowly humbled : then he concludes, I will goe 
unto my father :) the other will fet and pufli a man 
further from God, this wee fee in Cain and Iudas, 
their forrow made them runaway from God : but 
this godly torrow or humiliation never refts till 
it bring a (inner into the prefence of Chrift j and 
when the foule is in Gods prefence , then it will 
never reft, till Chrift have made its peace with 
God : but as I faid, the nature of the worldly for- 
row,is to drive a man further from Chrift. Adam 
had this forrow : he runnes and hides himfelfc. A 
carnall man will forrow , either for fome prcfent 
Iudgement upon his perfon, or elfe upon his fub- 
ftance,butit will not turne the heart, that will 
not worke a ply able difpofition in the heart , to 
yeeld obedience out of love, in hatred to finne ; but 
on the contrary, that hardneth the heart the more, 
even as water hardneth Iron when it is hor,but this 
godly forrow workes other effeds : therefore the 
Apoftle 



Pauls Conyerfion. 



Apoftle faith, I was glad that you were forrow- 
fiill, becaufe it wrought repentance in you, that is, 
it changed your hearts : fo much for this queftion. 

The fourth queftion is this, whether there bee 
any difference betweene the godly forrow, and 
that which is falfe. 

To this Ianfwer that they <T *• JntheObjea. 
differ in three things efpecially.J 2 ' JJ^EfeS* 

The firft difference is in the objed : the obje& 
of worldly forrow , is the punifhment of finne, 
the wrath of God , hee lookes uponthefc without 
any relation to Chrift : but the objed of godly 
forrow is finne, as it ftandsin oppofition with 
the love of God towards him in Chrift, and how- 
foevera regenerate man lookes upon the punifh- 
ment , yet in a different degree, not fo much be- 
caufe he feares punifhment as that hee fhould give 
his father fuch caufe , to take fuch difpleafure a- 
gainft him : but it is finne that he principally 
lookes upon,v/;c.that hee hath difpleafed fo good, 
fo gracious a Father as God hath beene unto him, 
and this is that which workes humiliation in him : 
but the other fees the wrath of God, and hell, 
death, and thatfinall feparation betweene him, 
and happinefTe, and hereupon for feare of punifh- 
ment he is humbled : Thus you fee the difference 
in the obje&s. 

The fecond difference is in the caufes $ the caufe 
of the worldly forrow, is either fome judgement 
prefent, either upon his perfon, or in his fubftance, 



or 



J2L 



196 



Pauls CoMper/ion. 



or in his family, or elfe it is fome judgement that 
he feares God will influft upon him hereafter ei- 
ther in his riches, or in hiscredite and reputation 
amongft men : and therefore, for feare of thefe he 
is humbled. 

But the caufe of godly forrow is the apprehen- 
sion of finne, as it is contrary unto the nature, pu- 
rity and perfe&ion of God, as alfo of Gods love 
towardsaman; he hath an eye given him where- 
by hee fees into the riches of Gods love unto him, 
and then refle&s upon himfelfe , and fees his car- 
riage towards God for fuch mercy,and finding no 
proportion betweene them, hence growes his for- 
row that hee fhould thus requite God with finne 
for mercy. 

The third difference is in the effedis, for as they 
doe proceed not from one and the fame ground : 
fo they bring not fortfi the fame, but contrary ef- 
fects, and they are three fold : Firft, worldly for- 
row , it drawes the aflfedions of the heart from 
God, becaufe they fee him as a Iudge, they cannot 
love him as a Father : he takes God to be his ene- 
my, and therefore doth what hee can toflye from 
him v becaufe hee expe&sno good from him, this 
we fee as before in Adam, Cain and Judas : but the 
godly forrow , it makes a man cleave fafter unto' 
Chrift , to fticke fafter unto grace , it whets the 
affe&ions, to love Chrift, to prize Chrift more, 
it workes a willing readintfte in the foule to obey, 
it puts by that which would make him flye 
from Chrift - y Secondly, worldly forrow, it hurts 

the 



Pauls Conyerfion. 



*97 



the body,it breeds difeafes, it wafts and confumes 
the Intrailes , breeds and brings confumption of 
the body , it dulles , and makes dead the foule, it 
takes away the rellifli of fpirituall things, it makes 
a man carelefie to good, it daules and makes a man 
un w illing unto any good. But the godly forrow, 
it is the life of the foule , it is the health of the 
body , it quickneth the foule of man unto good, 
it puts a new life into it : it workcs a readimffe in 
the will, and love in the affetfions to Chrift, 
grace, and holinefle. Thirdly, worldly forrow, 
it makes a man of a hot, and a fiery fpirit, it ftirrcs 
him up after evill , to reproach and difgrace his 
neighbour, it fils him full of hatred, revenge, and 
envy : but godly forrow, it breeds another kinde 
of Spirit in him , it makes him of a meeke, and a 
quiet fpirit : worldly forrow will not put up re- 
proach difgrace and wrong* but this will put up 
all injuries and wrongs, and whatfotvcr elfe hcc 
meets withall for Chrift: thus you fee the diffe- 
rence bet weenethefe. 

The fifth queftion , is this , how fliall I know 
whether my forrow be a godly forrow or no. 

To this I anfwer, your i. By the Ingredients, 
fliall know it , by thefe< 2. By the Continuance, 
three things. ' 3 . By the Event. 

Firft, I fay, you (hall know it by the Ingredi- 
ents: for firft they have not onely the fence of 
punifhment , which is common unto the worldly 
forrow : for I fay ,howfoever it is the property 0/ 
worldly forrow to apprehend punifhment , yet it 

Ee is 



Anfir* 



. 



ip8 



2. 



Pauls Conrperfion. 



is likewife required of godly forrow , to be fenfi- 
ble of punifhment \ but there is another light put 
into him , whereby he fees into the uncleanenefle 
offinne: he fees finne in its owne dye , notonely 
finne, to be fime , butfinne to be vile $ and here- 
upon he will not content himfelfe with mercy ,un- 
lcffehemay have grace: but the other cares not 
if he may be free from puniflimcnt , whether hee 
hath ftrength againft corruption or no. 

Secondly, you (hall know it by the continuance 
of it : godly forrow is conftant, but worldly for- 
row is but a paflion of the mind; it changes 3 it lafts 
not , though for the prefent it may be violent and 
ftrong, and worke much outwardly, yet it comes 
but by firs, and continues not 5 like a land flood, 
which violently for the prefent over-flowes the 
bankes, but it will away againe , it is not alwayes 
thjs: but the godly forrow is like a fpring that 
(Ulkecpes his running, it is not dryedup, but 
runnes ftill, it is not fo violent as the other, but it 
is more fure : you (hall have it ftill running both 
Winter and Summer, wet and dry, in hot and 
cold, earely and late • fo this godly forrow is the 
fame in a regenerate man ftill, take him when you 
will, he is ftill forro wing for finne, this godly for- 
row it ftands like the center of the earth, which 
removes nor, but ftill rcmaines. 

Thirdly, you (hall know it by the fuccefle , and 
event of it , it will turne the heart unto Cbrift , it 
will make the heart ftand more fir me in grace , it 
will turne the whole frame of the foule unto God 

like 






Pauls ConVtrfion* 



liketheLoadftone, that will not reft till it hath 
toucht the Iron^or as the needle touched, will not 
ftand till it touch the North- pole: So it is with 
this godly forrow, when a man hath received but 
a touch of the fpirit, he will never reft till he hath 
toucht Chrift : till he be at peace with him , no- 
thing will fatisfie him till Chrift come into the 
Soule, till Chrift be his : nothing will make him 
to remove that confidence, and truft, that he hath 
in Chrift, all things (hall goe for Chrift. But the 
worldly forrow hath another fuccefle: namely, 
to flyefafter away from God $ as I have fliowed 
in ludas and Cain. And thus much for this que- 
stion. 

The fixe queftion is this, feeing the obje&of 
godly forrow is finne 5 whether there be any de- 
grees of this godly forrow. 

To this I anfwer , that hiowfoever finne is the 
chiefeftcaufe of godly forrow, yet notwithftan- 
ding it admits of degrees, there arc divers degrees 
according unto the apprehenfion of the thing 
conceived : fome forrow more, and fomc lefle ac- 
cording to the proportion of grace received, eve- 
ry one in one degree or other, but the cau fe in eve- 
ry onejs properly finne, but thefe degrees of for- 
row proceed from a three-fold caufe. Firft, be- 
caufe God will give more grace unto one 5 then un- 
to another ; where he doth intend to make a great 
building of grace , there he will lay a dcepc foun- 
dation of godly forrow: and on the contrary, 
where he doth intend to beftow leflTe grace, there a 

Ee 2 lefler 



l 99 



£gf£ 



*sftfw>. 



20O 



Pauls Coyfterfion* 



7.gueft. 



lefler foundation will ferve : as in a rcmporall 
building; no wife man will lay a great foundati- 
on to a little houfc , but will proportion it accor. 
ding to his building. Secondly,becaofe he feemes 
to 1 3ve fome above others, hee exprefles himfelfe 
more unto fome then unto othersmow where God 
will exprefle a large meafure of love , there hee 
will worke a great meafureof godly forrow 5 as a 
father loves thatchildc beft that hee beats raoft. 
Thirdly , becaufe fome have a greater meafureof 
knowledge then others, fome have received a 
greater meafure of illumination then others : now 
there is nothing more forceable to make a man 
humble, then to be fpiritually inlightned • fo long 
as a man or woman doth not come unto the true 
knowledge offinne, and the excellencies that are 
in Chrift and grace, he will never be humbled. 

The feventh quefti6n, is this, what is the leaft 
meafure of humiliation. 

To this I anfwer, the leaft meafureof humilia- 
tion neceffary, is that which makes a man beleevc 
in Chrift : viz. makes him to flye unto him, and 
to prize Chrift above all things : as the Prodigall, 
he did not at the firft goe unto bis father , but hee 
confidered of it, and when hee fees no way to e- 
fcape, then he faithj will goe unto my father ; fo 
a Christian that hath the leaft meafure of humilia- 
tion and godly forrow , it will make him to flye 
unto Chrift 5 the leaft meafure will give him fuch 
a fight of finne 1 , andfuchaglimpfeofglory, that 
hee will prize it above all things, it will fliew him 

that 



Pauls Converfion. 



201 



that there is no way to efcape hell , but by going 
unto Chrift ; that nothing will (atis fie for fin, but j 
the blood of Chrift, nothing fo excellent as grace 
and holineflfe is : ic will tell him, that he that will 
bee Chrifts Difciple , muftdoe thefe two things. 
Firft,be muft deny himfelfc, he muft renounce all 
truft and confidence in any thing for falvation 
without Chrift: and he muft deny all abilitie to 
worke that which is good without the Spirir. Se- 
condly, he muft take up the crofTe, that is, he muft 
fuffer what God will have him,ejther in his name, 
or body ,or goods : this is thelaft meafure re qui- 
fite, without which thou wilt riot receive Chrift 5 
and thus much for this laft queftion. 

Is it fo, that humiliation is fo neccflary , to the 
right receiving of Chrift and theGofpell, this 
fliould teach us to confider our condition and c- 
ftate, whether we have this condition in us or no : 
let every mm by this try his condition, whether 
he hath received Chrift or ro , and this muft not 
be outwardly but inwardly, not a forrow in (hew, 
but in fubftance ; and tbinke not that a little fob- 
bing and fighing will ferve theturne, a little ring- 
ing of the hands, a few teares, and a little hanging 
downe of the head ; but it rauft be a deepe huwilia 
ti$H> fuch a humiliation that proceeds from the 
fpirit : in Romanes 8.15. }ou harue not received the 
$irit again* tofeare, but the fpirit of Adoption : you 
once had a flaivtfhfeare, a feare contrary unro this 
truefeare, which was the fpirit of bondage; but 
you (hall not have it againe : but that humiliation 

Ee 3 (hall 



Vfe. 



Rom. 8. if. 



201 



I. 



0b\eft. 



Pauls Converfion. 



(hall proceed from another ground; namely, from 
the fpiric of Adoption, whereby you (hall feare 
him 3 not as a Iudge, but as a Father : therefore let 
every man enter into his owne heart: and fee whe- 
ther this condition be in him, or no, and thinke 
not to come into Chrift , or to bee ingrafted into 
Chrift without it : for as I faid , howfoever it is 
notfimplynecefTary, on Gods part 5 yet it isne- 
ceffary on our pares , becaufe wee will not receive 
Chrift,and the Gofpell, till we bethorowly hum- 
bled. And that you may fee the nccefliry of this 
duty of humiliation: I will (hew you in five par- 
ticulars, that a man cannot receive the Gofpeil ex- 
cept he be humbled. 

Firft, a man or woman muft be humble, or elfe 
he will not receive Iefus Chrift. To receive Iefus 
Chrift , is the firft a<3 of the Gofpell : and there- 
fore we preach the Gofpell generally unto all, that 
vvhofoever will, may have Chrift : but you muft 
fir ft receive him,and this you will not doe till you 
be humbled 5 till yee thinke you ftand in need of 
Chrift, till then , you will thinke the worke too 
great, and wages too fmall ^ as for example, A 
worn ah muft firft receive her husband , and bee united 
unto him , before fhee can be made partaker , either of 
his riches , or honour : fb before a Chrift tan can bet 
made partaker of the benefits of ChriB t hee muft deny 
himfelfe , and cleave wholly unto Chrift : and re- 
ceive htmfo , as to be ruled by him , and tofufer for 
him. 

But fome men will fay, this is too much, wh*t 

muft 



Pauls Cottoerfion. 



muft I fo receive Chrift , that I muft forfake all 
things for him i 

To this I anfwer, it is no marvaile though thou 
thinke fo , becaufe thou art not as yet humbled, 
but if thou wcrt hnmbled , thou wouldeft never 
fticke at any thing 5 when a man is humbled, he 
is then in the condition, that hee fhould bee, both 
to deny himfelfe,take up the crofle, and to follow 
Chrift : when a man is humbled, then he cares not 
to bee trampled under fcote for Chrift : to fuffer 
difgrace, reproach andfliamefor Chrift, but till 
then, a man will not $ fomethings a man will doe, 
but not this : therefore it is neceflary to the recei- 
ving of the Gofpcl,thata man be humble. 

Secondly, to receive the Gofpel is to enrer- 
tainc Chrift into the Soule • hee that cntertaincs 
Chrift fo , muft retaine him , and continue with 
him : he muft not rake Chrift for a day, or a ycare, 
but he muft take Chrift,as a woman doth her huf- 
band, for terme of life : nay, after life, and that in 
fuch a manner,with fuch a holy demeanor of him- 
felfe, that hee may not give the leaft occafion of e- 
vill that may be to Chrift. You muft take heed of 
grieving the Spirit, and you muft refift the workes 
ofthedevill; ifyoucontrad with Chrift, you 
muft take heed ofdefpifinghim, take heed of gi 
ving the Spirit a nonplus. And you muft continue 
in all eftates,andkeepeastheApoftlefaith, your 
profeffion without wavering t 1 fay, howfocver a 
man may pra&ife, and promife, and doe much foi 
Chrift, yet except hee bee humbled, he will nor 

hold 



203 



Aftfw. 



204 



Pauls Cettverfion. 



hold out : and therefore we fee in many,that there 
are bubbles of grace . as if they would retaine 
Oirift, and continue wich him , they doefome- 
thing,but they doe not perfevere to the ead , like 
thofein ffetr. 6. 5. that have tafted, thatis,pro- 
fcfikd,but fall away : and this was the fault of the 
three grounds , they received the Gofpell , but 
they continued not ; Chrift entred not into them 
deepe enough. Now the difference of the foure 
grounds, was humiliations every ground was 
plowed , but none plowed to purpofe , but the 
fourth ground : when there is but an outward 
(how of holinefle in a man , it will not keepe his 
colour alwayes,it may glider and carry a (hew of 
the right ftampe , but when it comes to triall it is 
but counterfeit, but when the fan&ifying Spirit 
comes, and toucheth the heart of a Cbriftian, 
and hee is thorowly humbled , hee will never 
loofe his beauty • hee is Gold, try him how you 
will. 

Thirdly , to receive the Gofpell , is to take 
Chrift,and to part with all things for Chrift, ma- 
king him hischiefeft joy, prizing him fo, that hee 
will loofe any thing for him , like that wife Mar- 
chant in the Gofpell ; which when hee had found 
the Ie well , went and fold all that hee had , and 
bought it : there muft be a prizing of Chrift above 
a mans fclfe , hee muft part with all things in the 
world, with husband and wife, with father and 
mother,with brother and fifter,with friends, with 
honour, and riches, pleafure , and all things elfe, 

and 






Pauls ConDerfion* 



and account Chrift more then all things: now this 
a man will not doe, till hee be humbled. 

But you will fay, What muft I forfakc father 
and mother, and wife for Chrift , or clfe I cannot 
have him i this is a hard thing, theworkeistoo 
great , there is not fure fuch neede of Chrift or 
grace,or at the leaft 3 Chrift will not impofe fuch a 
burthen upon mee. 

I anfwer, yea$ you muft forfake all thefe things? 
if you will not,you ftall never have himj this was 
the fault ofthefecond ground, there was both a 
receiving, and arejoycing in Chrift, and this was 
a good propertie, but yet there was not joy e- 
nougbjbecaufe there was not humiliation enough, 
the plough had not gonedeepe enough,and there- 
fore it was that they continued not, fomc things 
he would doe , but not all things for Chrift, but 
when the heart ishumbled,that is, when the plow 
hath gone deepe enough in humbling a man ; then 
hee will and not till then, make ChrifFhis chiefeft 
joy. 

Fourthly, to receive the Gofpel, istotruftio 
Chrift wholly , to depend upon him both for 
grace and falvation , and every thing elfe that is 
good : he will labour to know the length,and the 
height,the depth, and the breadth of the riches of 
Chrift, hee will lookeftill unto the precioufncfle 
of Chrift , becaufe he will not have his mind ex- 
ercifcd about vaine and foolifli things, and this no 
man will doe,till he be humbled ; no man will fee 
his oecd till he be humbled, hee feares nothing, he 

F f thinkes 



20J 



Ofytk 



tdnjw. 






20(5 



Pauls ConVerJion. 



thinkes hec ftands in need of nothing , but when a 
man is brought to fee hell, hee will cry for Chrift 
and grace , then he will prize things according to 
their worth, then hee will fee fuch excellencies in 
Chrift, that he never fa w in any thing clfe« fuch an 
infinitenefle of puritie and holincflfe , fuch aboun- 
danceof fandlification and redemption, fuch joy, 
fuch glory, and fuch pleafure 5 fuch love, fuch con- 
tenths is not in any thing elfe 5 now hee will deny 
the world,profir,or pleafure, or any thing elfe,and 
feeke,depend, and truft wholly in Chrift. 

Fifthly, to receive the Gofpel, is, to doe and 
fuller what is commanded him, as Paul in this 
place, Lord^ what wilt thou have me to doe ? as if he 
fliouW fayj I am ready both to doe and fufRr 
whatfoever thou wilt have mee, and Paul was as 
good as his word, as appeared by thofe rcproches 
and fufferings that hee bare for Chrift, alwayes 
making ready to lay downe his life for Chrift, 
now fuch adifpofition no man will have , fuch a 
thing no man will doe till he be firft humbled. Yet 
as I (aid, a man may doe fome things as the dead 
hand of the Dy all, it may perhaps point right at 
one ftroke without the help of the mafter-wheeles, 
but to goe round and mifle none it cannot 5 fo a 
carnall man may hit upon fome good dude , that 
Godcommands,and refraine fonu finne, that God 
forbids, but to goe through hee cannot, to take up 
reproach and difgrace, tolofe his credit, tofor- 
fake his friencJs , to lofe honour, and riches , and 
pleafures, this he will not doe, till he be humbled; 

therefore 



I 



Pauls ConDerfion. 



107 



therefore labour to fee the necefluie of this dutie 
of humiliation , or elfe you will not doe all chings 
for Chrift, and labour to get the degrees of it, and 
wirhall get the degrees of grace, and that will in- 
creafe fpirituall forrow ; and degrees of forrow , 
makes degrees of joy : a man or woman that ne- 
ver forrowes,or never had the degrees of forrow, 
never truelyrejoyced in Chrift; for as the Spirit 
workes grace, and grace workes true humiliation, 
fo true humiliation workes joy 5 therefore you fee 
it is neceffary : againe flicre will be no fuflfering for 
Chrift, till there bee rcjoycing in Chrift 5 a man 
will not either doe any thing , or fufFer any thing 
I for that thing, that he cannot delight in, therefore 
labour to be humbled. 

Now to helpe you in this worke , I will lay 
downe fome meanes,by which you may come un- 
to this humiliation of fpirit. 

The firft meanes to get this humiliation, is to 
gettheludgement rectified, becaufe men cannot 
fee finne, nor know it till then 5 and men will not 
be humble, fo long as they remaine ignorant,but 
when the judgement is re&ified, then hee knowes 
finne to be the greateft evill. Againe, a man will 
not forrow, till he have a fit objedt for forrow, as 
a blind man cannot fee any obje^fo a natural man 
is a blind man, and heemuft have new eye fight, 
before hee can fee finne to forrow for it, as finne • 
and this is the rectifying of the judgement 5 but 
when the judgement is re#ified , then it will for- 
row for finne, and that in thefe refpeds. 

Ffi Firft, 



I. Meanes, 



io8 



I. 



Ifa»59.2, 



Pauls Conwrfion. 



Firft,becaufe finne is of its owne nature evill, 
bccaufe it is contrary unto the nature of good^nd 
of its ownc nature , is an enemy unto God. The 
Philofopher faith, if God bee the chiefeft good, 
then finne is the chiefeft evill 5 from whence wee 
may thus argues that which is moft contrary to 
God, is the greateft evill, but finne is moft con- 
trary unto God 5 therefore it is the greateft evill : 
and the reafon is becaufe finne is that which makes 
the creature moft odious unto God. No crea- 
ture, or thing, fo contrary unto the nature of men, 
as finne is unto God, nothing makes God to loach 
the creature but finne , all the imperfe&ions, and 
blemiflies, and difeafes, and infirmities ofthe crea- 
ture, ,makes not God to loath it , if there be nor 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 3 that which deprives us ofthe 
greateft good, is the greateft evill : but this finne 
doth, Ergo, for k doth depriye as of all things 
that are good,but cfpecially of two things,where- 
in ftandeth our chiefeft good. As firft it deprives 
us ofthe beft outward good,which is God : as the 
Prophet faith, Tour fmncsfepar ate betweeneyou, tnd 
your God : and t bey keepe good things from you 5 of 
all other good , efpecially they hinder the com- 
ming of grace into your hearts. Now what grea- 
ter 



Pauls Conloerfion. 



209 



ter evill can there be, then tbis,to keepe both God 
and his Grace from us. Secondly , it deprives us 
of the chiefeft good within us 5 as for example : 
Firft, it deformes the beauty and ftrength of the 
inward man : Secondly ,it weakens that grace that 
is within, that is, it makes us unable to refift evill 3 
this is the nature of finne. 

Thirdly, if you cannot fee it in thefe,theh come 
unto the effeds that it workes, and it willappeare 
to be the greateft evill. Firft, it turnes all the fa- 
culties and parts of the foule and body to evill,and 
is the breeder of all diftemperature, as feareand 
horrour in the foule. Secondly, it brings all the 
evill that doth befall a man in this life, they all 
come by finne; allfliame, reproach, poverty, dif- 
grace, punifliment, comes by finne 5 now if you 
will but confider finne in thefe, you will fee it to 
bee evill • butefpecially, you fhall fee theevill of 
finne in adiftrefiedconfcience: what feare, what 
amazemenr,what aftoni(fiment,and dcfpaire,what 
forrow, what anguiih of heart is there:' as upon 
ludas 3 no reftitution will ferve , rio comfort will 
worke, no perfwafion will prevaile: thus if you 
looke upon finne it will appeare the greateft evill. 

Fourthly, fiine is the greateft evill, if you con- 
fider the medicine that muft come to heale it . 
; Chrift muft lay downe his glory for a time, hee, 
muftabafehimfelfe,hee muft come from heaven! 
to earth, hee muft take our nature upon him, and I 
humble himfelfe unto a curfed death, before finne 
can be healed, now put them altogether : finne is 
1 ; F f 3 evill 



210 



i.Mctnes. 



Pauls CoMoer/ion. 



evill by nature: Agaiacit is evill, becaufe it de- 
prives us of the greateft good, both within us, and 
without us , it is the caufe of all difeafes, fhame, 
and reproach ; fuch an evill that nothing will 
heale, but the bloud of Chrift : Iooke upon finne 
thus cloathed , and k willappeare the greateft e- 
vill : Make confcience therefore of lictle finnes, 
for they bring great evils j though the fands of the 
Seas be but little , yet a many heaped together, 
make a great burthen y fo finne though but in an 
idle word, thought, or behaviour, feeme to be but 
a little finne , yet lay many of them together, and 
they will breake the foule, and make it barren, and 
unfit to good 5 if a man owe but little debts , yet 
if they bee many, if hee looke and caft them up in 
the totall , hee will find himfelfe prefently to bec 
but a bankerupt j fo it is with finne : what though 
the finne be but a little finne , yet give this a little 
vent, putittoadion, and this finne will prove a 
great finne $ give once confenr, and in time it will 
bee a raigning finne : and when it is thus, then it 
turnes the foule into evill, fets it on a rage, impri- 
fons it, makes it to obey, and to bee a (lave to Sa- 
thans now what greater evill can there bee then 
finne : thus much for the firft meanes to get the 
judgement rectified, which will fee finne, fo as to 
humble it. 

The fecond meanes to bee humbled is this, you 
muft labour to make your hearts fie to be humble, 
and that you may doe this , you muft doe thefe 



things, 



Firft, 



Pauls Coffperfion. 



211 



Firft, you muft Ubour to get feme fenfe of hoti- 
nejfe, that is, you muft get the heart in a frame of 
grace, for except a man get the Spirit, he will not 
be humbled , but when there is holintffe bred in 
the heart, then hee will fee finne to be humble, he 
will fee finne out of his place. Take any heavy 
thing, efpecially water, and in its place , it is not 
heavy, but let it beeremooved out of its place and 
it will be a heavy burthen • even fo will finne bee 
unto you s when you have once gotten the Spirit, 
you will then fee finne out of its place , and to be 
a heavy burthen,that you will not willingly beare 
it,but you will ftoope under it, and therefore thej 
more holinefle that any man getSjthe more will be I 
his fight of finne 5 and where there is moft fight of j 
finne , there will be moft griefe for finne, and 
thisgriefe is alwaics accompanied with this hu- 
miliation that I fpeake of 5 and where there is the 
greateft humiliation for finne, there is the greateft 
doore of mercy opened* where there is moft fenfe 
of fbnejthere the heart is beft fitted for grace, and 
in this cafe, the more tender of confcience,thebet- 
ter Chriftian. 

Secondly, if you would be fit to bee humble, 
confider another thing, which is the fumfhment of 
finne, if you continue in finne, you fliall be damned, 
deprived of glory : you were once good, confider 
now, wherein your happpinefie confifts, con- 
fider that you have an immortall foule, and that 
you muft be called to an account ^ the ferious con- 
fiderations of thefe things, will make you to bee 

hum- 



t* 






211 



i Cor>6.p. 



Dcut.ji.to 
19. verfc. 



Pauls Converjion. 



humble : Nebnchndneiczar when hce is brought to 
be like a beaft, then he cor.fefleth chat the Lard is 
God, and humbles himfelfe , even fo (hould wee. 
Againe, doe bu; confider that all things are in the 
hands of God, and that every one of you in par- 
ticular are 5 and thai: he is able prefently to difpofe 
of you, as he will. Againe, confider that God is 
al waies every where , that hee fees all things , and 
that he will judge all men,and that a day of judge- 
ment, a day of departure to judgement is appoin- 
ted unto all : confider alfo the feveritie of the 
Iudge , the fentence that hee will pronounce, the 
punifhment that he will inflift, the eternitie of the 
time j I fay if men would but confider thefe things 
wifhly, they would not goe on in finne, as they 
doe : but the want of confideration of thefe 
things keepes men from Ch rift. 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- 
fclves untoevill would but confider that in 1 Cor. 
6.9. that none of thefe (hould inherit the Kingdome 
of God, they would not goe on in finne as they 
doe. Againe , if they did but confider that all 
finne ends in paine^that every ad finne wounds the 
foule, it would furely make them humble ^ this is 
that which the Lordcomplainesof in Beut. 33. 
to 2$. verfe : O that my people were wife, that they 
would but confider with themfelves,w*. their 
finnes, their aflMions, my love in their deliveran- 
ces 5 that is, O that they would but looke backe 

unto 



Pauls Cortoerfion+ 



unto the former account and fee what they have 
donejfor my love,it would caufe them to be hum- 
ble : Dolour is the relu&ancy of the will , now 
the Will will not drive till ther^bec a change 
wrought, neither will a man be humbled truly, till 
there be a thorow change in the foule ; therefore 
labour after holinefle, and get both a fence of ho- 
lineflfe , and a fence of finne , and this will 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 
enjoyj and then confider what have I paid, what 
have I done, how have I demeaned my felfe, what 
obedience have I yeilded, what thankes have I re- 
turned? Againe corfider the excellency that is in 
grace, and then confider finne , that it is evill by 
nature, that it is evill to me, that it brings forth e- 
vill effe&s, except you thus wifely apply it, it will 
not humble you , you will not feele finne , or e- 
fteeme it as a burthen , becaufe you will not fee it 
out of its place. It will bee as a heavy burthen 
atthefootc, which though never fo heavy, yet it 
is notfelt,it will not hurt a man fo long,as it lyeth 
there* even fo finne will not be a burthen unto the 
foule,tillit be apply ed unto the foule by the fpirit, 
but when it is applyed , then it will be like a bur- 
then upon the bqfke, which a man will quickely 
be weary of, finne will then clogge a regenerate 
Gg " foule, 



hi 



_ 



$\ Meanes. 



ai 4 



Afr 17.30. 



Pauls Conrperfien. 



foule, and humble him , and this wifedomc wee 1 
may Icarne of the divell himfelfe , when hee will 
bring a man unto defpaire , hee will ftill hold out 
before a manjps finnes , and that with aggravati- 
on of them , that fo he may come unto the fight 
of them : and then he will hold out the Iuftice,and 
purity of God, that he will not let finne goeun- 
puni(hcd,that he (hall not be faved,that fo a Chri- 
ftian may be out of meafure de je&ed : and thus a 
Chriftian (hould doe if he will be humbled , let 
him ftill fct finne before him , and that not only in 
the general!, but alfo to apply it in particular unto 
the confidence • and efpecially, in cafes of relapfe, 
for as figures added to Ciphers doe make the to- 
tall the more,fo relapfe in finne is a great finne,and 
a particular notice of them , will caufe great hu- 
miliation. 

Againe , let man fet before him fiones againft 
knowledge,or great fins; and this will be a meanes 
tohqmbleyou, for what is the finne againft the 
holy Ghoft, but finning againft knowledge upon 
an obftinate will in defplght of God and the Spi- 
rit: and that the finne of knowledge is a great finne 
appeares in Afts 1 7. 30. ^4t the time of their igno- 
rance God winched; that is, fo long as you wanted 
the meanes of knowledge , both of knowing mee 
and ray Spirit, I little regarded it , I wincked at 
it, that is, I efteemed it not fo great, but paft it 0- 
ver; but now the caufe is altered, fincelcamein 
my owne perfon , and preacht upto you : now I 
will not wincke at your finne as before, I will not 

pafle 



, 



Pauls CotCeerfion. 



a »* 






pafle it over as I did before $ but I will behold 
you in another manner. After the knowledge of 
finne to fall into it , and then not to bee humbled, 
is to flight a finne , and to flight a finne after the 
committing of it, is more dangerous then the finne 
it felfe , wound the foule more , provokes Gods 
wrath againft a man the more . as a fervant after a 
fault committed , when his Mafter tels him of it, 
if he fhall then flight it, as not regarding it , the 
flighting of it, incenfes his Mafter more againft 
him then the fault it felfej therefore if you would 
be humbled, apply finne unto the foule, and come 
from the generall, unto particular finnes, efpecial- 
lyfaften your hearts upon great finnes : that rule 
inLogicke holds true, that generals worke not, 
but particulars are prevalent : As I faid before, 
when finne lyeth like a burthen at thefoote, it 
hurts not , but when it is laid upon the fhoulders, 
then it hurteth : faving knowledge breakes the 
heart, and humbles the foule : on the contrary ig- 
norance hardens more and more : this we fee in 
lob. 4. in the woman of Canaan, the reafon where- 
fore (he received not Chrift,was,becaufe (he wan- 
ted knowledge, to know her ownceftate, generall 
conference,and exhortations to receive Chrift will 
not ferve till Chrift comes in particular unto her, 
and tels her in plaine words, that (he is an harlot 5 
untill then, fhee little regarded him, then fhee can 
beftirre her felfe , then fhee can confefle , and be 
humbled : and thus hce dealt with Paul in this 
place, Paul why per fecttteftthw met > and thus he 

Gg 2 dealt j 



f oh- 4. 



Aft.p.4. 



z\6 

Gen.j.n. 

Ioh.21.if. 



\ % Meme$\ 



Pauls Cotfloerjion. 



i. 



dealt with ^idam , what baft thou done , baft thou 
eaten, &c f thus he dealt with Peter , John 21. ij. 
&c. Loveftthovmee, feed, feed, feed, <frc. the re- 
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 ftainc out of a garment, will furely take 
out a leffer: even fo fearenot, but if God hath 
given thee a heart to fee fome great finne, and the 
affurance of the pardon of tha-t finne , hee will 
forgive thee all finnes : thus much for the third 
mcanes. 

The fourth pieanes, to get humiliation, is this, 
we muft labour to bring things unto a propinqui- 
ty, that is, let us looke upon finne paft, as prefent, 
and fo neere at hand : for this is our folly , wee 
looke upon finne, a great way off, and that is the 
reafon , that finne is fo little regarded of us , be- 
caufe wecannot,as we might,fee how odious it is: 
the Philofophcr faith, that things a great way off, 
are as if they were not , they doe not hurt us , and 
this is the caufe why men are not humbled : 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 helpe you to bring things to a 
propinquity, that you may be humbled, you muft 
obferve thefe two rules. 
Firft , I fay , you muft looke upon things that 

are 



1 



Pauls Cotfterfion. 



i\7 



are paft as prefenc : confider that the finne that is 
paftis as great a finne a$ ever it was, though it 
feeme afarre off, that is, committed long agoe : it 
is mans weakenefle to thinkc othcrwife of finne 5 
a malefa&or that hath committed a foule fad: a 
long while agoe,if his pardon be not fued out, hee 
may be condemned for that fa&,though there hath 
beene along time bet weene the fad and the execu- 
tion : fojWhat if thou haft not committed a finne a 
great while, yet if thou fue not out thy pardon, 
God will judge thee for that finne, as pre/ently 
committed : looke then upon finne as prefent,and 
it will humble thee 5 this lob did, I fojfefjedtbe 
finnes of my youth 5 that is,though they were a long 
time agoe committed , yet he lookt upon them as 
prefentjand this wrought humiliation in him : and 
thus it was with Ddvidpfal. 51. My finnes are ever 
before me : that is,thcy are all feene of me as frefh, 
though never fo old, as if I had now prefently 
committed them. 

Secondly, you muft looke upon things to come 
as prefent , bring things within the compaffe of a 
fpirituall underftanding , or elfeyou will not bee 
humbledjlooke upon the wrath of God as prefenr, 
looke upon death as prefent, look upon the brittle- 
neffeof thy nature, that thou art in the hand of 
the potter: confider how foone the bubble may be 
blowne out , looke upon falvation and damnation 
with an equall eye , confider your felves now as if 
you were to appeare and make up your accounts 
before God. Confider what you would do if you 
\ Gg 5 fliould 



PfaLji« 



2, 



2l8 



Pauls Converfion. 



Meanes. 



fhould now go into eternity ,confider the prefence 
of God amongft you, which one day you (hall fee 
in another manneriDoeas Saylors doe,when they 
fee a ftorme a farre off, they prepare and efteeme 
of it as prefent : Thus fhould every Chriftian doe, 
looke upon every thing as prefent $ for what is the 
reafon that fin is not avoided of many,that they fin 
and remaine as ftones without fence , but becaufe 
they doe not apprehend finneandthepunifhment 
thereof as prefent 5 they looke not upon the wrath 
of God as prefent, nor on death and hell as pre- 
fent: Beljhdzzar, fo long as he looked upon finne 
a far off,it never moovcd him,but when he faw the 
prefent hand writing, that humbled him : Things 
apprehended as prefent make a deepe impreffion 
in the heart,either of joy if good, or of feare if c- 
vill , and therefore if men would but looke upon 
fiane, and the wrath of God, and death, and eter- 
nall life, as prefent,they would be humbled. 

The fifth meanes to get humiliation is this, you 
muft labour to remoovc thefe excufes, by which 
men labour to kcepe of this blow of the Gofpel, 
they are loth to be hit.and therfore they labour to 
fhelterand hidcthemfelves, becaufe they would 
not fee themfelves in fuch a cafe as they are in, left 
they fhould be humbled, which, on the contrary, 
if they would but let the Gofpell have his full 
force at their confciences,it would work this effeft 
to humble them : But, I fay, it is a hard matter to 
perfwade men to fee finnes as prefent , and a hard 
matter to perfwade men to be humbld , andcon- 
1 fequently 






Pauls Cont>erfion. 



219 



fequently, a difficult a thing it is, to make them to 
beare this blow of the Gofpell , and to perfwade 
them, that humiliation is a neceflary condition to 
falvation,and the right receiving of Chrift : there- 
fore you muft labour to remoove theexcufes that 
men make for themfelves , before they will bee 
humbledjwhich excufes,or rather deceits,are thefe 
following. 

i .The firft pretence is this, We do good afwell 1. Deceit 
as the beft, we ballance our finnes , we heare, we objett. 
receive, we give almes, we pray $ in a word, wee 
doe all things that Christians ought to doe : there- 
fore we are truly humbled , what need wee more 
to humble our felves. 

To this I anfwer , Well, what if you doe pray, ! ^ n fw. 
what if you doegive almes, and heare the Word, 
and receive the Sacrament : though thefe anions 
/imply in themfelves are good , yet they may bee 
nothing worth unto thee, unkffe thy heart bee 
right : yea unleffe thine heart be right , thefe ani- 
ons, as they are thine, and proceed from thee, 
will be found fiones before God,and fo in ftead of 
a blefling may bring a curfe upon thee : viz. be- 
caufcthou ufeft holy things in an unholy manner 
to a wrong end. For if thy heart be bad, that is, e- 
ftranged from God, through infidelitie and unbe- 
leefe,whatfoever thy heart meets withall, it makes 
it unrighteous, aitf fo puts the tin#ure of poyfon 
upon it , becaufe it is not Gods end , that thou 
aymeft at,in the doing of thefe,but thy owne end : 
Now it is not only the a<5Hon , but the end of the 

adioL 



no 



Pauls Conyer/ion. 



a&ion chat makes it acceptable and difchargeth a 
Chriftian in the performance of it. Wee know 
Silver will not goe currant , though it bee ne- 
ver fo good, except the Kings ftampe bee upon 
it : now the end of the a&ion puts the ftampe on 
thea&ion, and makes it goe currant with God 
for a holy a&ion : therefore you that brag of your 
anions looke unto the end of your anions 5 for 
unlefle the end be good , the aftions are but as 
counterfeit coyne, that every man will refufe, that 
knowes it : and you your (elves will be efteemed 
of God,but as coofeners are of men,worthy to be 
put to death : though the fame anions in another 
are acceptable to God, becaufe thefinne is taken a- 
way that poyfons them. So that as a poyfonfome 
ftocke turnes the fweet drops of dew that falles 
upon it unto poy fon,which yet caufeth other trees 
to be fruitfull ; fuchareunregeneratemen, conti- 
nuing in their old finne without repentance. Thofe 
things that are good in themfelves being perfor- 
med by them , are turned into poy fon unto them, 
though being performed by a holy man, they are 
as a fweet odor that makes him more acceptable 
unto God : befides, if you doe but examine, you 
(hall find that it is not fo much you that doe them 
but fome noble quality inyou:it is either fome na- 
tural! parts of learning or policy, or elfe fome na- 
turall difpofition to be kind and loving,and meeke, 
&c. nature without fan&ifying, or renewing grace 
will bring forth fuch fruit : many things you know 
for a time will hold fent , that rather hurt then 

good : 




Pauls Conyerjion. 



good : h thefc aftions that arc performed with- 
out the Spirit, though they may carry a fenr, and 
fmellwell, yet they hurt the foulc, becaufethey 
make you to reft onely in the outward a&ion : but 
if you would doe good, and have your anions ac- 
ceptable unto God, then labour to get regenerate 
heartSjbecaufe otherwife you will not pleafe God. 
Iehv, performed a good acftion, but yet he is bran- 
ded for it 5 if the end be not good,the a<5tion is not 
good to you : and therefore let no man reft in the 
outward a&ion, but remember what the Lord ac- 
counts of the anions of wicked men. Hee thai kil- 
leth and Oxe as if he flue a man, hee that facrificeth a 
lambc, as if he cut off a dogs head, hee that offereth an 
ohlatim, as if he offered ' fames bloud, hee that hurneth 
Incence, as if he bleffed an Idoll, &c. There was no- 
thing focontrary and odious unto God in his wor- 
fliip under the Law,as thefe were by which he fets 
forth the adions of wicked men 5 therefore let 
not this excufc hinder you from being humble^e- 
caufe you doe good. 

Secondly, the fecond deceit or pretence is this, 
they fay they have as good meanings as the beft 
whatfoever they may fpeake* and they have as 
good hearts as the beft, whatfoever they doe : and 
therefore they are humble enough, that is , they 
need no more humiliation. 

To this I anfwer briefely, you lye • for if your 
a&ions be naught, your heart is worfe, and if your 
fpeeches bee rotten , your meaning is farre worfe 
then either thy a&ion or thy fpeech : if your 
_•'•'■- H h fpeeches 



ill 



Ifa.66.j, 



2. Deceit. 
Ob\eft. 



Anfa. 



221 



$. Deceit. 

Qhjell. 



A*fw. 



Pauls CoM>erfion. 



fpeeches bee rotten and fmellofhell, and yet fay 
that you mean better, or that your meaning is bet- 
ter then you outwardly expre(Te,it is falfe : for we 
£jy, that if wee fee fparkes of fire come out of the 
Chimney , we conclude that the fire within is farre 
greater ; fo if thy fpeeches and anions be bad,thy 
meaning is worfe , there is a greater fire within: 
anions are but the fruits of the heart^or branches 
that proceed from it. Now in a naturall plant wee 
fay, that if the fruit bee bitter* the root is much 
more bitter, becaufe the -clwBgl is al way es greater 
then the effed : even fo, if thou haft naughty fpee- 
ches and anions, if there bee bitterncfle in them, 
thy meaning hath much more bitterneffe ia ir, be- 
caufe it is the root from which thefe fpring 5 there- 
fore let not your good meaning keepe you from 
being humble. 

Thirdly, the third pretence is this, they fay,it is 
their nature to bee thus and thus 5 they have a na- 
turall inclination unto fome particular fiane , and 
therefore they thiuke that God will bee mercifull 
unto them in that thing, and they need not to bee 
humbled. 

To this Ianfwer,that this pretence of yours ag- 
gravates your fin the more , for the more inclina- 
tion that there is in your nature unto any particu- 
lar finne, the greater is the finne, for inclination 
with confenr, is more odious unto God then a vi- 
olent luft not confented unto, which may fome- 
timesbreakeoutin a regenerate man without full 
confenr: the more inclination, the morecaufeof 

humi- 



Pauls CWPtrfion* 



humiliation -> this did David, hee addes unto his 
fins his inclination to finne, to aggravate them tfoe 
more, and to humble him the more, as if the in. 
clination gave a greater ftroke upon his confeience, 
then the adiion it felfe, as in ff*l.%\. 1 was borne in 
iniqtiitic, and infinite did my mother conceive ;»*,that 
is, that which makes my fin the more heinous and 
offenfive unto God, is this, becaufe it proceeds 
from a naturall inclination of my corrupt nature , 
it was borne with him, and it grew up with him, 
and this was that that troubled him, and thus it is 
with every regenerate man. 

Secondly,to this I anfwer,that when a man hath 
any inclination unto any finne, there is not fuch an 
inclination, but it is or may bee reftrained by the 
mindc 5 but if the mind give confenf, then like 
woade it addes unto the colour, and makes the fin 
the moreinexcufable, becaufe there is no relu&an- 
cie in the will agatnft it, but yields it ftrength unto 
the inclination:thereforc if you doc thus,you adde 
tranfgreffion unto the finne 5 take heed of plucking 
away your ftrength, in refitting your natural 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 itis,a 
caufe to humble you, and not tokeepeyoufrom 
humiliation. 

^ The fourth deceit or pretence is from their con- 
ditions, which keepe them from being humble, 
efpecially in the younger fort , who thinke them- 
felves in fuch condition that they have a kind of 

H h % privi- 



223 



PfaLfi.f. 



Anfie* 



4. Deceit, 

Ob\ett. 






"4 



Ecdcf.u.£. 



Pauls Comer/ion. 



tAnfit* 



Rcaftn. 



priviledge and ncede not to bee humble, therefore 
the wife man Eccl. 1 1 . well knowing the folly of 
youth, and what a vaine thing it will bee to re- 
claime them from their fiancs, faith j Rejoyce, o 
young man in tbyyoutb, as if he ftiould fay 5 for you 
young men it will bee a vaine thing for mee to 
fpeake unto y 00 , you will not forgoe your plea- 
fures and your lufts and bee humbled 5 therefore 
for your parts rejoyce, that is, take your fill, goe 
on in that courfe that you will not be reclay- 
med from , But yet remember that for all thefe 
things you mujl come to judgement ; that is, you 
(hall be called to an account for all your vaine and 
finfull plcafures and humbled for them, if not 
humble. 

To thislanfwer , for any man to thinke that 
hee may haveexcufe for finnes becaufe hee is in 
fuch or fuch a condition , except they bee finnes 
ofinfiimirie, he is a foole, he never knew for 
what end became into the world;(as for example) 
Is thy condition greater then others i art thou 
richer or more honourable,or wife, or more beau- 
tifull or ftrong then others are 1 thou haft the 
greater canfe to ferve God, and bee humble, and 
that for thefe reafons. 

Firft, becaufe you have more accounts to make 
up then others have 5 and againe, you have more 
wages then others have , and therefore you are 
more inexcufable,ifyou be negligent and carelefie; 
where much is given,thcre much (hall be required: 
you are bound with greater bonds , and therefore 

your 

=^~~~^— — — — — — — ~* ^ 



Pauls Conyerfon. 



225 



your forfeits arc much greater if you breake with 
God : if a Matter give great wages unto his fer- 
vant,it will be but a vaine excufe,a falfereafoning, 
if he (hould thence conclude, that therefore hee 
may be more careleffe then others 5 nay rather he 
(hould conclude the contrary , that becaufe my 
Matter doth thus and thus for mee , therefore I 
ought to be more careful and diligent then others : 
and if it be thus before men,how can you imagine 
that this will txcufe you before God. 

Secondly , you had more need to bee humble, 
becaufe your knowledge is,or (hould be the more: 
and therefore in Ier. j. 5 . faith God, / will got into 
the hottfe of the great men , for they know my name 5 
that is , they have more time to get knowledge 
then others have that are in meaner conditions 3 
they have not fuch meanes , fuch time , fuch op- 
porrunitie to get knowledge as you have ; they 
have many outward hinderances which you have 
not 5 but thefe have broken the yoke, wherefore a 
Lyon (hall flay them, and that is, becaufe they be 
ignorant 1 will not excufe them, I will take a ftridi 
account of them, becaufe they ought to know me 
better then others that have not the like meanes 5 
that are not freed from the diftra&ing cares of the 
world as they were; therefore lee all in high pla- 
ces labour to excell in grace , and abound above 
others in fpirituall knowledge , and take an exam- 
ple from the Nobles of Berea 5 as they were more 
honourable then others in regard of place, fo they 
were above others in regard of graces they fearcht 

Hh 3 the 



2. Reafon* 



Jer.5.5. 



22 6 



S.Reafi 



en, 



6. Meant s. 
Joh.5.5. 



Pauls Conlperfion. 



the Scripture j they abounded in fpirituall know- 
ledge. 

Thirdly, confider that as your wages arc more, 
and your talents are more, and your accounts are 
more, folikewife your judgements (hall be more, 
if you be an example either of evill to others, or e- 
vill to your felfe: I fay the greater you are in place, 
thegreater fliould be your care, becaufe the grea- 
ter is your finne : Inferiors depend upon fuperiors; 
confider I pray, if you bee eminent in place, what 
a good example from you will doe unto others 
that are under you $ and on the contrary , what e- 
vill wil follow from being carelefleand prophane: 
they will marke you for an example to evillrthere- 
fore you fee that the greater conditions that you 
are in, the morecaufe you have to be humble. 

The fixt meanes to get humiliation is this, you 
muft beearneft with God to gee the Spiritjfor this 
makes the Law effeduall : the flejh fr&fiteth no- 
thing, itistbcftirittbatqnickmtbi the Law and 
the letter of the Law will not workegracein you 
no more then the flefli will , except the Spirit goe 
with it : It is the Spirit that alwaies enlighteneth 
the mind, and workes a change in the whole man, 
and puts new habits on the facuhies,andobje&s fit 
for thofe habits rand here now appeare the difFc 
rence bctweene the Law and the Gofpel 5 nothing 
will make a man truly humble without the Spirit. 
If the Lord fliould fpeake unto you this day as hee 
fpake here to Paul, yet if the fpiritdid not fliine 
into your hearts, it would not bee effeftuall to 

humble 



Pauls Conner fion. I 227 



humble you : it is not the Word, but the Spirit in 
the word that is able to change you, and make you 
new creatures , I fay, if £//<*£ fhould preach unto 
you, or one in the fpirit ofEliah, hee would never 
humble you$except the fpirit accompany it,it will 
bebutlikethefhakingofthe earth unto the Iay- 
ler , Afts 16. but it muft bee the Spirit that 
changes your hearts : but when the Spirit comes 
and gives but a gly mpfe of that light in the foule, 
then hee can cry to Paul, Sirs, what Jha/2 wee doe to 
keefaved ? Falix at the preaching of Iudgement 
can tremble, but it is the Spirit that opened £7- 
dt44 heart to beleevej I fay, if you had Paul, and 
Eliah, mdlohnBaptiJl that came in the Spirit 
of Eluh > yet it were nothing worth if you gee 
not the Spirit: therefore be ye earneft with God 
to get the Spirit, and never reft till you find him 
in your foule: and remember that there was a 
time when the Angel ftirred the water at the 
Poole of Bethcfda, that they that firft ftepped 
in were healed of what difeafe foever they had: So 
there is a rime when the Lord turnes , and 
when the Spirit mooves the heart to good: let 
us make ufe of this opportunitie , and ftrike 
while the Iron is hott , and grinde while the 
windes blow, and watch every opportuni- 
tie becaufc the fpirit will come and moove 
the heart , as the Angel did the water, that 
fo we may firft ftep in and be healed : there- 
fore if you would get humiliation, be earneft 
for the fpirit s »and you may have him for asking, 

it 



2l8 
JLuk.ii. i j. 



7. Mcattes. 



Pauls Conner/ion. 



1. 



jer.51.34. 



it is Chrifts promife to give him, if you want 
him, it is becaufe you do not aske him$aske there- 
fore that you may have him, and be humbled. 

The 7 th . meanes is this, that as we muft get the 
fpirir, fo we muft adde the word : it is true that the 
fpirit is the onely meanes to make us humble, it is 
the efficient meanes, without which nothing will 
humble us , it is as true alfo of the Word.-becaufe 
the Spirit makes the Word , as the inftrumentali 
meanes to humble us, and therefore if you would 
be humble, you muft joyne with the Spirit the 
Word, and that you may have the Word cffe<3u- 
ally to humble you, you muft doe thefe things. 

Firft, you muft labour to get the faving 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 hee 
that is ignorant of the Word, he is in darkenes and 
cannot fee his finnes in fuch a manner, as to hum- 
ble him : or as a man cannot fee the motes that are 
inthehoufe, till the Sunne ftine into the houfe, 
though they were in the houfe before 5 fo hee that 
hath not the faving knowledge of the Word in 
his heart , cannot fee the feverall windings and 
twiqings,andcorners,and corruptions of his heart, 
till by the Spirit he come unto the faving know- 
ledge of the Word. Ahab faw not the chariots and 
Horfcmqn of Ifrael which iMicha faw, becaufc he 
was ignorant of the Word ; and therefore the 
Lord faich, ftrw.3 1.34. They Jha/I know mee from 

the 



Pauls Corfperfion. 



the greateft unto the leafl, they thinkc they do know 
me, but indeed they doe not , but then they fhall 
know me; that is, when I have given them my fpi- 
rit , and by the fpirit they have attained unto the 
true knowledge of the word,thcn they fhall know 
me, they knew me before, and they knew finne be- 
fore, but now they fhall know finne by the word 
in another manner then they did : fo Paul, Rom,j. 
f&ithjknewjmne bj thelatv,that is, 1 knew finne be- 
fore, but now I know finne by the word in ano- 
ther manner then I did$ I faw it, but not with that 
hew as I did, before the law had made mee to fee 
things in another colour then afore : Labour, as to 
get the fpirit fo to get the faving knowledge of the 
word : The Apoftle faith, i Cor. 2.10. that the fpi- 
rit fearcheth the deefe things of God^ now thefe 
things are fhowne unto us by the word , they are 
plainely difcovered unto the foule in another man- 
ner then before : Knowledge workes a deepe im- 
preffion unto the foule of a Chriftian , and fearch- 
eth into the corruptions of the heart, into the di- 
vers lufts of the flefli , finds them poy fonabk and 
hence is humbled , for where there is the greateft 
knowledge, there is the greateft light, and where 
there is the greateft light, there is moft filth feene $ 
and where there is moft corruption feene, there is 
greateft caufe of humiliation 5 therefore that the 
word may humble you, labour to abound in 
knowledge. 

Secondly, as you muft know the word, fo you 
muft receive the word as the word of God j if yon 

Ii will 



229 



Rom.7.7. 



I Coi\2,IO, 



iThcf.x-i«. 



Micah.?.4« 



Pauls Cotrterfion. 



will have the word to humble you, you muft re- 
ceive ic as Gods Word and from God ; for if it doe 
come unto you, and be not received of you as the 
Word of God,but as the word of man, it will nei- 
ther enlighten you nor humble you:this is the dif- 
ference betweene the word that is received, as 
from God^and the Word, that is received as from 
men : if you receive it as from God, it will worke 
effc&uallyinyou, it will make you to renounce 
the world, it will worke feare and humiliation in 
you 5 but if it come as the word of man,it will bee 
flighted by you,ic will take no folide rootein you, 
it will wither and bring forth no fruit in you : and 
therefore the Apoftle rejoyces in the Theflaloni- 
ans z. Tbeffalmans 2. verf. 18. that they received 
the word of God from him, not as the word of 
! man, but as it was indeed the Word of God 5 
and therefore it was, that it wrought thofe 
gracious efftds in them as it did, fo that no 
Church was fo commended of PW, no Church 
fo eminent in grace, as this Church of thzThef- 
fdenhns was. And fo ^Adam in the garden 
when hee heard the voyce of God, then hec fea- 
red; becaufe when the Word comes as from 
God, then it comes with a force upon the con- 
fidence, then it humbles andcafts downeafin- 
ner , in LMicha 5 . verf. 4. the Spirit faith , And 
hee fhallftand and feed in theftrength of the Lord, 
and in the tMajeffie of the name of God, that 
is, hee (hall fpeake fo as if God fpake himfelfe, 
and with fuch a Majeftie , that hee fliall con- 
vince 



Pauls CoWerfion* 



vincethe confcicnce, thiswasfpokenof Chrifb 
and Chrift did fulfill the prophecie 5 and there- 
fore the Iewes confefle , that no man fpake as 
this man fpake ^ and in another place, it is (aid, 
that Heejpake as one baaing Authoritie, CM&U 
thmy. verf. 28, 29. Now no man fpeakes witfi 
authorise, whether heebeean Embaffadour or 
Conftableor any other officer, butonely when 
hce fpeakes in the name of the King, and ufes 
his name, then hee comes with authoritie, his 
words take effeft: fo doth the Word, when it 
comes and is received by us as from God, then 
it workes upon us. Let us now examine our 
felveshowwee have received the Word, whe- 
ther it hath come unto us with authoritie or 
no 5 if it hath , then wee (hall bee humbled 
by it, but if other wayes, it will not humble 
us. 

Thirdly , if you would have the Word effe- 
<3uall,to humble you, you muft apply it, bring it 
home unto the confeience 5 otherwife it will not 
humble you , as the precioufeft medicine will not 
heale till it be applyed unto the fore, fo the Word 
will not heale the bracks and bruifes of the foule, 
till it be applyed unto theconfeience, for how- 
foever wee account of it , or though it bee in its 
owne nature, a two edged fword, yet except you 
ftrike, it will not hurt, except you apply ic, it 
will not heale the foule , by cutting of finne and 
corruption from the heart: therefore this is your 
worke to apply it , when wee have done our parrs 

Ii 2 in 



231 



Matth.18.2p. 






23* 



I. Rule. 



Pauls Cotfperfion. 



i° preaching the Word, if you will receive bene- 
fit by the Word in making ic your owne , fo as it 
may bee unto you the power of God unto your 
falvation, then apply it, and fo doing it will make 
you humble, and receive Chrift : now that you 
may attaine unto this , and that the Word by ap- 
plication may be effe&uall to humble you,obferve 
thefe three Rules which I will lay downe for your 
helpe herein. 

The firft Rule is this , As you muft get know- 
ledge before you will bee humble , fo now in the 
firft place, you muft not deferre or put it of^when 
God dorh give you a fight of finne, it will be your 
wifedome to apply the medicine prefently whileft 
the wound is greene, the Word will have a greater 
power of working then, then it will have after- 
wards : if it in this cafe be deferred, it will gather 
corruption, it will put you to more paine and 
charge 3 it is good therefore not to deferre humi- 
liation, or put off the working of the Spirit in this 
cafe, but if the Spirit give thee a fight of finne,pre- 
fently apply it unto the Soule , and that fo much 
the rather, becaufe the labour will bee leffe, the 
paine leffe, and the danger leffe. When a bone 
is out of joy nt,it is good fetting it whileft it is hot, 
no man will deferre it 5 infuch a cafe the defer- 
ring of it will be with much more griefe : {0 when 
the heart is put out of love with finne, if you then 
prefently apply the Word unto ir, i: will humble 
and change you,but if you deferre,it will bsa hard 
and difficult thing to bring the hear: unto repen- 
tance, 



Pauls Conyerjion. 



tance: to bring it unto a good frame and foft dif- 
pofition ; Againe, therefore confider this , and 
make good ufe of the opportunity : the Apoftle 
gives the rcafon why it isfo hard to bring the heart 
unto a fit temper againe, tleb. 3,13. Take hcedfath 
he, that you be net hardntd through the decertfulnejfe 
offinne : there is a deceit in every finnc , which if 
you looke not unto it,will beguile you 5 if you doe 
not put out the fparke, it will be a harder thing for 
yeiHo put out the flame , to flop the paflage of 
finnej butyou will be like unto thofe, Rom.i.*}. 
that have hearts that cannot repent , hearts paft 
graces therefore take heed of quenching thefpi- 
rir, and this wee doe when we put off repentance, 
and hqmiliation,when we are by the fpirit brought 
unto a fight of our finnes. 

The fecond Rule is this, as in the firft place, we 
muft nor put off the worke of the fpirit, fo in the 
fecond place, we muft not make too much haft out 
of it: you muft not thinkethat a little humiliati- 
on will ferve the turne,a little forrow,a few teares, 
or a few fighes 5 but you muft continue in ir, and it 
muftremaine in you:the contrary unto this, is that 
fbrrow which the Lord reproves in the people of 
Ifrael, Ifaiah 58. 6.1s this the fajl that I have chofen 
that men fhouldhang doxvne their\heads likeabalrujh 
for a day: they were affcded withfinne, and it 
wrought fome efFed in them, but it did not conti- 
nuejitwasbutforatime, itlaftednot, and there- 
fore it was that the Lord hated it: you muft let 
forrow breed in our hearts,you muft let it ftil con- 
tinue 



33 



Heb.$.i$, 



Rom.Lf. 



2 .Rule. 



Ifaiah 58.6, 



*H 



Ley.16.29* 



Pauls CoM>erfion. 



tinue with you, or elfe ic will not humble you: the 
nature of che bulrufh is, for a time to hang do wne 
the head, when it is over-preft with water, but 
when it is dry, then it ljftsupit (elfe againe$ fo 
there are many, that for a time will hang do wne 
their heads, and feeme ro have this true forrow , 
but it is but when fome judgement is upon them, 
then they can humble themfelves , and cry and 
weeperbut when it is remooved,that is,when they 
are freed from the judgement, they are lifted up, 
their humiliation is gone, now that you may have 
this humiliation, to continue with you, youmuft 
doe as the Apoftle exhorts you ^ lames 4. 8. you 
mujl purge your hearts : that is, you muft purge hy- 
pocrifie away that deceives you in the matter of 
humiliation, and if you aske how you (hall keepe 
your hearts humble , hee tels you how, Let, faith 
hc^jourjoj be turned im$ mourning : that is, keepe a 
tafte offline, and the difpleafure of God in your 
hearts, and this will humble you : therefore you 
muft continue in forrow : this was that which was 
commanded the people of ifrael, Levit. 16. 29. 
You (hall humble your felves, and doe no worke at all : 
they muft (eparate themfelves from all fuch 
workcsonthacday, which may beeameanesto 
keepe them from humiliation: for the obje<5i,being 
holden long on the faculty , it will at laft humble 
us ; for our nature is like the fire, if matter be 
not applyed unto it, it will goe out, fo if we keepe 
not a fenfe of finne , humiliation , and forrow in 
our heart, it will dye. Therefore you muft take 

paines 



Pauls Conyerfion. 



2 35 



paines with your hearts, and fet finne ftill before 
you, Davids finne was ever before him, and Paul 
was ever humble in remembring his finnes : there- 
fore let this humiliation and godly forrow bee in 
you, not like a land flood, but like a fpriftg : this 
forrow muft ftill bee running and fpringing and 
flowing cr elfeyou will notremaine humble: I 
I confe(Te,it is true that they that have received the 
fpirit, have not the fpirit of bondage to feare, that 
is, to forrow hopeleflc, but yet they have received 
fuch a fpirit that keepes them ftill in awe , that 
keepes them ftill in this forrow, that keepes them 
ftill in feare 5 but yet the evill that is in the forrow 
and feare is taken away , becaufe of a mixture of 
fpirituall }oy,hope,and confidence, that they have 
wrought in them by the fpirit. 

The third is this, you muft proportion your 
humiliation according unto your finnes 5 if your 
finnes have beene great finnes, then your humilia- 
tion muft be a deepe humiliation: this wee fee in 
tJWanaJfes, as his finne was exceeding great, fo his 
humiliation was exceeding great : it wrought in 
him a great meafure of humiliation, and fo Peters 
fionc was great, and his humiliation was great, for 
as the finne is greater or lefler, fo the humiliation 
fhould be greater or leflcr, becaufe the greater the 
finnes are, the greater fliall bee the judgement for 
them: and therefore when you can paffe overyour 
finnes, as little finnes, it is a figne that you are not 
humbled, for if you were, you would then other- 
wife conceive of finne: now where there is great 

finnes 



3. Rule. 



i]6 



Pauls CofTperfion. 



Vfe. 



fifines forgiven, there will bee great love, as the 
woman in the Gofpel,y/w loved much : that is, (he 
had many dines forgiven her, therefore (hee cx- 
preft much humiliation and love unto Chrift. A- 
gaine, let every man labour tofeele their finnes 
the more, that they may love Chrift the raore^for 
that which the affe&ions are mod affe&ed with, 
that the understanding apprehends mod, and then 
the bent of the will followes, and a man may, if 
he will, come unto this tofee finne in himfelfe, in 
fuch a manner as to humble him , and make him 
to love God the more. As a man that hath a de- 
fire to fee the Prince in a multitude, hee will ever 
faften his eye unto him: fo if a man would but 
fatten his underftanding and minde upon finne, 
he would at laft fee it to humble him, and this did 
Ddvid'mthz finne of Vriah hee brought his finne 
unto this, that it was ever before him , no finne 
humbled him as this did : And thus much for the 
meanes of getting humiliation. 
Is it fo that humiliation is fo neceflTary a condition 
on our parts,though as I faid before, it is not Am- 
ply neceffary on Gods part, neither a fimple grace 
becaufe there is no promife that follows it,but the 
prpmife is made without exception of perfons, 
or conditions generally unto all, Whofoever will, 
let him come and take of the water of life freely > 
that is, without any antecedent condition ( faith 
excepted) : yet as I faid,except we be humble, wee 
will not come in and receive Chrift, and without 
Chrift, there is no meanes to bee faved, and this 

we 



I 



Pauls Conloerfon. 



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 make you willing to examine your felves(for 
except you be willing you will not) confider thefe 
three things to moove you hereunto. 

The fir ft motive is this, confider that all that 
you doe rill you bee humble is loftlabourj you 
heare in vaine, you reade in vaine, you receive in 
vaine,you pray in vaine, you give almes io vaine, 
till you be truly hwnuled. Pfdl. ji. i^jbefacri- 
Jicesof Cod are a broken and contrite heart , all the 
prayers that a man makes, all the almes that hee 
gives, all the holy duties that he doth performe, if 
they doe not proceed from a truly humbled 
foule, they arc unfavory things,and that for theie 
reafons. 

/. Reafon. The firft reafon is this, becaufea 
broken heart, is the altar on which we muft offer; 
whatfoever we offer up to God, they are not fuch 
as God acceps of, if they be not offered up upon 
this altar, for the facrificesof God are a broken , 
heart,a truly humbled foule : for as in the time of | 
the Law , the Prieft was to offer up facrifices for 
the people in all humilitie , fo Chrift in the Gof- 
pell on the Croffe with a broken and a contrite 
fpirit, offered a facrifice for all his children, and 
makes them acceptable unto God, yec except the 
heart be humble, he will not accept of a (inner. 

//. Reafon. The fecond reafon is added mlfaiah 
66. a. hee will dwell in a broken and a contrite Jpi- 

K k rit y 



H7 



luMethe] 



Pfal.fi.17. 



LRiafin. 



t.Reafon. 
Ifaiah 66. 2. 



2}8 






3.£*^fc 



Pauls Conner (ion. 



James 1.7,8. 



t.Mdtive* 



rit y a humble foule is a fit habitation for the fpirit, 
now the fpirit dwels in the heart as the Sunne in a 
houfe,by communicating his grace unto the foule. 
where hee will come into, and where the fpirit 
will dwell, there he doth certainly love , and no 
fooner doth he dwell in the heart , but he will fill 
the heart full of holinefle $ and on the contrary, he 
will norcomerieere a proud heart : rherefore.if e- 
ver you would have the fpirit to dwell in you, 
you muft get humble hearts. 

III. Rtafon. The third reafon is,becaufe except 
a man have a broken heart, he will not be conftaor 
with Chrift , he will ferve him but by halves and 
fits, and not conftantly , now and then, as paflion 
rules him 5 but when a man is truly humbled, hee 
will keepe clofe unto Chrift : now a man that is 
unliable, God doth not efteeme of as a. friend, 
he doth not efteem him as a friend that is unftable, 
becaufehe knowesnot how to depend upon him, 
hee (lands now with him , but whether hee will 
when he (hall need, whether he will hold clofe to 
him or no heknowes not, and therefore the Apo- 
ftle faith , that the unftable heart (hall receive 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 bumbled, men are unwilling to 
loofe their labour in any thing, but much more io 
this, if they had hearts to beleeve it. 

The fecond motive is this, becaufe whatfoever 
profeffion a man makes in religion , it is nothing 
worth, till a man be humble , for what is the rea- 
fon, 



Pauls ConDerfion. 



fon , that men doe not hold out in their profeflion 
but fall away and loofe their fi ft love, but becaufe 
they were not throughly humbled : for pride of 
heart fmothercth that forme of feeming grace at 
laft , that the corruption and hollow hearcedneffe 
that was in them is made apparant unto all : now 
that your profeflion is nothing worth , without 
humiliation till you be humble is cleereby thefe 
reafons. 

Theflrft reafon is this , except you bee trudy 
humbled, you will wither: you will not hold out 
in your profeflion, this was the qualitie of the firft 
ground, the plow had not gone deepe 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, becaufe they 
want this humiliation : therefore their profeflion 
and they doe not contiuue,but part willingly, one 
from another: they will doe fomethings, but not 
all things, and they will forgoe fomethings , but 
not all things : and therefore our Saviour faith, 
Luke 14. He that will not for fake all for my fake, is 
not worthy ofmee : he is not worth the faving that 
prizes not mee above all things whatfoever, and a 
man will nor prize Chrift, nor forfake all things 
for Chrift, till he be humbled. 

The fecond reafon is this, becaufe till a man be 
cut off, that is, till hee bee humbled , he will not 
... ___^ Kk 2 grow 



139 



I. Reafon. 



I. Reafon] 



240 



l+Reafon. 



Pauls Conyerfion. 



grow ftrong in Chrift , but hee will grow upon 
fome ledgments of his owne, hee will reft upon 
fomething of his owne : but when hee is truely 
humbled, and fo cut offand ingrafted into Chrift, 
hee will grow peremptory in the proteflion of 
Chrift, depend wholly upon Chrift for grace and 
falvarion and every thing elfe 5 hee will apply 
ftrong refolutions unto himfelfe to doc good • 
he will not forfake Chrift and loofe the fweetnefle 
that he hath in Chrift,forall the profits,pleafures, 
and delights in the world: and hence hee will 
draw fuch vertue from Chrift that will make him 
withftand all lofles,and crofTe$,reprochcs,and dif- 
grace that hee (hall meere wuhall , that will feeke 
to dispynt him from Chrift , but this vertue none 
can draw from Chrift till he be humbled$you will 
not grow ftrong ril you be humbledrfor felt weak- 
nefte to good, is the way to ftrengthen grace. 

The third reafon is this, till a man be humbled, 
hee foweshis feed amongft thornes, hee (owes a- 
mongft his lufts, that chokes and deftroyes what- 
ever good dutie he doth performe^ you know men 
will not fow their feed among thornes , becaufe 
as the place is unfruitfu]l,fo it is unfeafonablejmen 
would be accounted unwifc men in doing fo : fo it 
is with men that are not humbled, they fow many 
holy adions amongft their lufts , andtherefore it 
is that they remaine poorein grace 5 till a man bee 
truely humbled, fi.ineis not mortified, and eve- 
ry unmodified luft is a thorne to every feed^ of 
grace in the heart, hinders the growth of it,burde- 

ncth 



Pauls Conrperjion. 



241 



neth the heart and weakneth grace, and therefore 
the Prophet faith, in 7^.4.3. that they /owed their Jocie*}.; 
feedamongfl thirties > and therefore it was, that it 
profpered not, it tooke away all the goodnefleof 
their a&ions , becaufe they were mingled with 
their lufts^minglelufts and grace together,and you 
will never grow fruitf ull in good. 

The third Motive is this, becaufe except a man j 5% OMtive. 
be humbled, hee cannot have any found comfort j j 
for howfoever,as I faid,it is not afimplegrace,yet j 
it is fo neceflary a condition , that except wee bee 
humbled,we will not receive Chrift,nor come un- j 
to him • now all joy and comfort lyeth in the re- 
ceiving ofChrift, andChrifts accepting of you: 
Confider what comfort Cain and ludas and others 
had,that did not receive Chrift 5 and againe,confi- 
der the comfort that Peter and Paul, and CMary 
CMagdalen had in receiving ofChrift, and then 
confider whether they had not this conditioned 
were not throughly humbled or no 5 it is true, the 
other were humbled, but it was not the humiliati- 
on of the fpiric , which is a worke of the Spirit, 
but it was a workeof theflefh: now if our com- 
fort ftands in receiving of Chrift , and if wee will 
not receive Chrift , till wee bee humbled , then 
it ftands us upon to examine our fclves , whe- 
ther this condition be in us or no , or whether 
wee have received Chrift with this condition or 
no, if you have not, you may fufped your 
felves, that you are neither Chrifts , nor Chrift 
yours , for this is the firft fteppe unto Chrift, 

K k 3 he 



24* 



Pauls Cortoerflon. 



*-£»$. 



Anfw. 



he that is truly humbled is io the right way to fal- 
vation: bow if a man were to goe a journey , and 
were dirc&ed to goe by fuch a hedge, or fuch a 
Wind-mill, it ftands him upon to marke diligent- 
ly, whether hee hath gone by fuch a place or not, 
that fo he may know whether hee bee in the right 
way to his journeys end 5 fo it (hould be wirh you. 
I have told you that if you be faved, you muft bee 
humble • that is, if you would goe unto heaven, 
you muft goe this way, you muft turne at humi- 
liation 5 if you miffe this crooke, the further you 
goe on in this way of yours, the further you goe 
from the right way to falvation and happi- 
neffe. 

But here a queftion may arife, that is, you may 
demand what forrow or humiliation this is, 
that is fo neceffary to the right receiving of 
Chrift. 

To this I anfwer, confider that there is a turbu- 
lent kind of forrow , which is not this forrow 
which is required for the receiving of Chrift.I call 
that a turbulec forrow which ends in defpaire,that 
the children of wrath are pofTeft withall, fuch as 
ludas, and Cain, and Achitophel^ but this is not the 
forrow,that I would have to be in you,but there is 
another kind of forrow, which is a fad and deepe 
apprehenfion of fin,when a man fees finne in fuch a 
hue,with fuch a wadde, fo contrary unto God, fo 
contrary unto his good , that hereupon he fo for- 
roweth for finne , that hee feekes unto Chrift, 
both as a father to helpe, and a Phyfician to heale: 

yet 



Pauls Conyerfion* 



yet we fay not, that this alone is proper unto the 
godly, for many times they are both j fometimes 
the beft of Gods children havehorrours of cpnfci- 
ence, and are affrighted with hell, fothat f6rthe 
prefent, they apprehend not Chrift, but thinke 
themfelves to bee veffels of wrath: agamemany 
have them not , and yet are truely humbled , and 
therefore wee may fay of thefe, as the father faid 
unto his two fonnes in the Gofpell : thofe that 
have this firft kind of forrow, fay in their paf- 
fion, they will doe thus and thus, and yet will 
not 5 againe, others that have it nor, though for 
the prefent, they will not doe thus and thus, that 
is, though they bee not humble as others are, yet 
they will goeand continue with Chrift, and doe 
what he commands them- 

And here another queftion arifeth, whether this 
turbulent kind of forrow bee ofabfoluteneceffi- 
tie, that is, whether to the right receiving of 
Chrift , it is neceflary that Chriftians have this 
kind of forrow. 

To this Ianfwirj firft, that it is not 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 exceeds this for- 
row 5 for as it is with joy, the greateft joy is not 
exprcffed by laughter > for that is the greateft joy 
that is the joy of the inward man, fo it is not the 

greateft 



243 



£&fl. 



vrfnfrir 



244 



i.Anfa. 



%*Arf#\ 



i 



Pauls Corfperfion. 



greateft grkfc that is exprefled by tcares, and as it 
is not the greateft fire that make the raoft crack- 
ling and noyfc, nor that the deepeft water that 
makes the moft roaring, fois it not the greateft 
griefe or forrow that expreffrth it felfe by this tur- 
bulent p£flion of the mind \ but the greateft griefe 
is nothing when a finner apprehends fione within, 
and fees it in its owne colour , then it humbles 
him. 

Secondly, to this I anfwer, that there are de- : 
grees of this forrow , and this arifeth from the 
nature of men, fome men are of a more hardier na- 
ture then others \ and againe fome are of a more 
fofter and tenderer difpoficion : for example, fome 
mens fltfti will heale fooner then others, though 
the wound be the fame •, fo fome have more fof- 
ter and gentle natures, and therefore fooner 
wrought upon : againe fome God intends to 
build a greater worke upon , and therefore hee 
humbles them the more : againe , fome hee will 
feafon above others , and therefore will hum- 
ble them the more, that fo they may bee fit 
for it. 

Thirdly, to this I anfwer, that although all 
have not the like meafure of forrow , neither the 
fame apprehenfion of fin that others have,(& ther- 
fore are not fo much caft downe in fuch a manner 
as others are) yet it is not becaufe they are not 
humble at all 5 but becaufe the condition folio wes 
itfoclofe, that it hath not power to worke 
that effeft in them, which it doth in others, that 

fee 



Pauls ConDerfion. 



fee the fame condition a farre cff, or not at all 5 
they apprehend Chrift by Faith, and fo reconcilia- 
tion through him^and therefore are not fo deje&ed 
as others that fee him not thus: and therefore 
bee not difcouraged , though thou finde that 
thy humiliation bee not fo great as others , the 
things may bee the fame •> and the apprehenfion 
the fame, but Chrift, the condition of thy peace 
is apprehended neere thee by faith 5 and this 
qualifies the tempeft of the foulc, but Chrift is 
not feene of the other as a Saviour : and this 
makes the difference 5 as for example, there are 
two men fct upon by robbers , the one fees no 
helpe, or no way toefcape; and hereupon hee 
is marveloufly afflided and aftonifhed becaufe 
hee findes himfelfe vnable to refift or make his 
partiegood with them: but the other man be- 
fctwith robbers, fees another neere hand that' 
will ftand clofe to him 5 and thereupon hee trufts, 
hopes, and depends upon the man to helpe him 5 
this man fees the danger as well as the other and 
feares, but his feare is not diftra&ed feare, neither 
is it fo great as the other, becaufe it is mixed with 
joy and confidence,in that he fees a way to efcape, 
yet he feares the fame that others feare,and is true- 
ly humbled , and thankcfull unto him that faves 
him from the danger : thus it is with many Chri- 
ftians, they that Hfre a turbulent kindeof for- 
row, fee death,and hell,and finne, and damnation 5 
but hee fees Chrift fo farre off, that hee cannot 
depend upon Chrift as aSaviour,and hence for the 

LI prefent | 



M? 



246 



John 160 g. 



Pauls Conner (ion. 



Prefenc is marvelloufly cafl: downe , but hee that 
hath the mixed forrovv fpoken of, fees the fame in 
the fame manner , but wichall hce apprehends 
Cfiriflasahelper, asaSwiour- and hereupon is 
not fo much deje&ed and caft downe, as the other, 
and yet notvvithftanding is as truely humbled and 
thankfullas the other: therefore labour to get a 
heart fenfible of fhne, that is, labour to know 
finne, arid the evill of it , and withall labour to fee 
Chrift, or elfc you will bee over-frighted with 
them : as a man that is in prifon for treafon, or a 
great fafl , hee knowes before what fentence the 
Iudge and Iury will pafle upon him, but hee cares 
nor, if before hee have got the Kings pardon : fo 
if you know finne , and know the punifliment of 
finne, but know not Chrift, you will have no 
comfort in your knowledge: labour therefore to 
get the holy Ghoft, for it is the worke of the holy 
Ghoft to convince the world of finne. Iohn 16. 9. 
A man is no fooner convi&ed, but there will be a 
change wrought in him; for a man is then convift, 
when hee is overcome every way, and thus the 
holy Ghoft will convince you of finne : feeke 
what way you will to keepe off the ftroke of the 
Spirit, yet you (hall not be able, and this ftroke 
fliall humble you, if you belong unto God, as it 
did /Win this piace. 

But you will fay , how fhWtl know whether I 
zm truely humbled orno i For your better helpe, 
I will lay downefome fignes by which you may 
examine your felves, & then accordingly you may 
Judge of youreftates. The 



. 



Pauls Conyerfion. 



The firft fignc whereby yoa fliall know|whether 
you be thorowly humbled or no, is this, if you 
Jove much, it is a figne that you are thorowly 
humbled : this we fee in the woman in the Gofpel, 
and it is Chrifts commendations of her, that fhee 
loved much, that is,(he was fenfible of that which 
Chrift had done for her 5 therefore her love to 
Chrift was exceeding great , no labour too great, 
nothing too precious for Chrift,and this we fee in 
Pau/alfo , Chrift did much for Paul, and Paul 
thought nothing too good for Chrift : therefore 
peremptorily he concludes that hee is ready , not 
onely to fuffer, but to die for Chrift: feeing 
Chrift faved my foule from hell, and that by fuch 
a price of fo much worth, as his owne bloud was, 
how can I then thinke that my life is too much 
for Chrift f therefore examine your felves,exa- 
mineyour humiliation by your love, if you love 
him not above all things, if you prize him nota- 
4>ove all things, you were not as yet truely hum- 
bled.-and that I may perfwade you to love Chrift, 
and grace, and holinefle above all things confider 
thefe two motives. 

The firft motive is this, confider the goodneffe 
of the thing that I perfwade you unto : the good- 
neffe and excellency, that is in the things of the 
world, makes men to love them: men will not 
love any thing, except they fee fome excellency in 
it, or at lcaft wife efteeme it fo, but if it bee excel- 
lent, then it winnes their love : fo it will bee with 
you in this, if you fee into the excellency that is 

L 1 2 in 



247 



I. Signc, 



I. Metwc* 



*48 



2. Motive* 



IxCor.zj. 



Pauls Converfion. 



in Chrift, and grace, it will winne your 1 >ve, you 
will prize him above all things : no man will prize 
a Iewell till hee know the worth of it , fo no man 
will prize Chrift as excellent till hee know hira : 
therefore labour to bring your hearts unto fuch a 
frame, that you may fee that excellencie that is in 
Chrift, which you cannot fee in any thing elfe, 
and then you will love him above all things. 

The fecond motive to perfwade you , is this, 
that this good you (ee in Chrift is yours , if you 
be his : now that which makes a man to love any 
thing that hee hath property and right in, is this, 
becaufe it is his owne, and if you aske him where- 
fore hee loves his wife, or his child, or his goods, 
hee will anfwer, becaufe they are mine owne: fo 
till a man make Chrift his owne, hee will not love 
him above all things, but when hee is once come 
to this, that Chrift is his owne,then hee will prize 
Chrift above all things, and love him above all 
things 5 (mine owne) hath a great force, that is a 
part of my felfe , fo when Chrift is your owne, 
when you have made Chrift a part of your felves, 
then you will love him, and prize, and efteeme of 
him, as you doe of your felves: and you will as 
unwillingly part with him, as with thenobleft 
member of your body j therefore examine your 
humiliation by your love : I fay, not fo much by 
the greatneffe of your humiliation, as by your 
love, the effaS of it : examine your love by your 
prizing of Chrift, and grace, and goe through all 
the workes of love, i Cor. 13. it is patient, it fuf- 

fereth 



Pauls Conyerfion. 



249 



fcreth much,it envyc th not 5 it feekes not his owne: 
thus examine , whether you can patiently endure 
reproach, and (hame,and difgrace for Chrift h ex- 
amine whether ycu can rather loofe your right, 
then by getting of it, didionour the Gofpell : ex- 
amine whether you doe not murmure or repine at 
the profpertty of others , when your felves are in 
a meaner condition - examine whether you bee 
gentle, meekc, and eafie to bee intreated of your 
inferiours,or equals 5 ifyoucandoe thefe things, 
and that from this ground, becaufe the love of 
God in Chrift conftraines you , it is a figne that 
you are truly humbled. 

The fecond figne whereby you fliall know whe- 
ther you bee truely humbled or no, is this: exa- 
mine whether you tremble at the Word, when it 
is preached:it is the figne that God himfelfe gives, 
ifaiah 66.2. I will be with him that tremb let h at my 
Word: heewhom the Word hath humbled, in 
whom it hath wrought this effeift , even to make 
confcience of all his wayes, that labours to fee c- 
very turning of his heart, and feares his corrupti- 
ons, that they will matter the worke of grace in 
him; this man is truely humbled. Ecdef.9. h I 
confidered in my heart, that the righteous, and the 
wife, and their workes are in the hands of God, &c. 
That is, his heart is taken up with a folid care or 
offending God: hee will not truft himfelfe, or his. 
heart with any thing,hee fees and feares God,both 
in his power and holineffe : hee feares the threat- 
ning of the Word , and hee is affedled with the 
1 LI 3 promifes 



2. Sime, 



Ifaiah 66 t i. 



EccUC.6.1. 






*5° 



Pauls Cony erf on. 



promifes of the Gofpel. Onelyby the way take 
this caveat with you : it may bee you feare the 
Word, but take heed that it bee a right feare, for 
in this feare there are two things. Firft, there is 
the fire of the coale • and then fecondly, there is 
the filch of the coale. Now it is a great fault of 
many men, they are more affrighted with the fire 
of the coale , then with the filth of the coale 5 
finne troubles them more, becaufe of the wrath 
of God, and hell, ?nd damnation, which by the 
Word they apprehend, then becaufe of the defile- 
ment that comes by finne, that defiles the beauty 
of the foule : therefore by this you (hall ccrtaine- 
ly know whether you bee throughly humbled or 
no 5 examine, what is your carriage towards the 
Word, when it convinceth you of finne, are you 
then ftrucken with an aftonifliment, and amaze- 
ment, and doth this forrow continue upon your 
hearts, orclfe when you are reproved of finne, 
and you find your felves guilty, doe you onely 
fighandfob, and grieve a little, butanone your 
hearts begins to flight them: is it thus with you, 
then it is a fure figne, that you were never thorow. 
ly humbled 5 for as it is withadifeafe, wee fay a 
man is not healed, till he bee healed at the roote : 
fo a man is not truely humbled till the Word 
worke this effe& in him 5 namely, to make finne a 
burthen unto him 5 howfoever there may bee a 
falvc made that will cure the wound, skin it o- 
ver,yet it will not continue,but breake out againe $ 
fo though men oftentimes may feeme to bee hum- 
bled 



Pauls ConVerJion, 



2 5* 



bled by the Word, yet the truth is, they deceive 
themfelves ; the difeafe of their foules was never 
throughly healed, it may be fome mercy skin d it 
over, and he thought hee had beene healed 5 but it 
breakes out againe . hee refpeds not the threat- 
nings of the Word, but hee goes unto evill com- 
pany againe, hee will prophane the Sabbath , and 
fweare, and be drunke againe 5 if it bee thus with 
you, you were never truely humbled , for if you 
were,you would tremble at the Word: what fliall 
we fay, doe you tremble at the Word, when you 
are no more mooved at it, then the feates you fit 
on i wee may preach the Law, and damnation,and 
fpend our felves , and yet it will not worke upon 
you this effect, as to humble you: but till then, 
never fay that you are humbled,and by this there- 
fore examine your felves. 

The third Signc , whereby a man may know 
whether he be truely humbled or no, is this, exa- 
mine how you ftand ^ffeded ro the Word , when 
it comes in the evidence of the Spirir, for as you 
are affiled to the Word, fo you are more or lefle 
humbled, if you feelea fweetneffe in the Word 5 a 
laving power in it, it is a figne, that you are truely 
humbled $ and on the contrary, if the Word be an 
unfavoury thing unto you, if you cannot love it 
alone foritfelfe,it is a figne that you are not hum- 
bled: now in the Word, there arc two things ^ 
Afo*/*,and Medicine. 

Firft, I fay, there is meate, a man that is not 
humble , never loves nor affeds Chrift nor the 

Word > I 



3. Signe\ 



ZJ2 



Pauls ConVerfion. 



Word s becaufe hce is full , and wee know that a 
man that hath a full ftomicke will fet light by the 
daintieft di(h,whcn as hee that is hungry will feed 
upon courfer fare. So it is with a man that is 
humble, hee hungers and thirds after Chrift, pri- 
zeth the Word at a high rate , becaufe it reveales 
Chrift unto him, heeefteemes the Word not with 
eloquence, but alone, the bed 5 when it comes in 
the demonftration and evidence of the Spirit, 
when ic is purely Preached, when it comes as pure 
milke without mixture, then it is fweet unto him : 
but a man that is not humble , hee will not prize 
Chrift, neither relifli the Word when it comes in 
theevidence of the Spirit , when it is purely prea- 
ched,buthee muft have fomething joyned with it : 
as a man that is full, who cares not for eating 
Grapes , and therefore ftands looking and gazing 
on them s or as a man that is not a third, hee will 
gaze more on the graving of the cup, then hee 
will defire to drinke that which is in the cup^ when 
as the hungry, or thirfty man, he will not fo much 
gaze on the Grape , or refpeft the out-fide of the 
cup , as to eate and to drinke : fo a truly humbled 
man, hee will not regard eloquence and wit in the 
Word, this is unto him but as a graven cup, that 
will not fatisfie him, but the pure word alone, is 
that which will fatisfie him, and nourifli him up in 
grace: A man that is not humble, is like a fieve 
that loofeth thorow it all that is good, but keepes 
nothing but motes and durt : when he comes unto 
the word , if there be any thing that may fit his 

humour 



Paul* CMfrerfion* 



humour, that hee will hold ^ which is nothing but 
vanitieand nourifheth not : but for that which is 
able to feed the foule, and make him wife in all 
fpirituali wifedome, which is the application 3 
both of the threatnings, and the proraifes unto the 
foule , this he lets goe as not worth the keeping : 
and this is the reafon, why men remaine fo barren 
and ftuitleffe, becaufe they doe not retaine that, or 
love that which would make them fruicfull in ho- 
lineffe: thefe men are like children that cry for 
bookes , not becaufe they have a defire to learne, 
but becaufe they may turne over fome gaudy or 
gilded lecterss fo thefe men, they come to Church, 
and they heare, and they receive the Sacraments, 
and they read the Word, but not to learne to bee 
edified by them , but to play with fome golden 
letters, to heare the folly and fooliflweffe of him 
that preacheth himfelfe and not Chrift , or for 
faffiion fake , or for fome other by-refped , but 
not to this end, that they may bee builded up in 
grace. 

The fecond part of the Word, is the tMedicint 
part, the healing part ; for as there is power in the 
Word to fill the foule full of grace, fo there is an- 
other power in the Word to heale the bleaches 
and wounds in the Soule : now he that would find 
this faving power in the Word, he muft bee hum- 
ble, he muft findeand feele himfelfe ficke of finne 
untodeath, then the Word hath this power to 
fave and to heale , but if a man doe nor finde 
himfelfe fpiritually ficke, the Word will never 

KJ m heale 



m 



2. 



*H 



Pauls ConDerjion* 



4- % 



ne. 



Ezek.36.37. 



heale him 5 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 (hines, 
the more offenfiue it is unto him , and the greater 
paine it puts him unto. So it is with a man that is 
not humble and ficke of finne,the more the Word 
lights upon his finne, the more hee ftormes and 
drives againft it : it is with him, as it is with a man 
that is ficke -, when men are ficke, then every thing 
troubles them, then they will be humble*, fo when 
men are fpiritually frckc,then finne troubles them : 
it is with them, as it is with Abfolon and David, 
there was a rumour of war, before there was true 
warre : fo it is with men in this cafe, they have a 
kinde of warre in them felves, they feele fi>ne, and 
are affrighted with it , but the warre is not true, it 
is but a counterfeit warre,a feigned warre, becaufe 
it is betwecne the confeience and hell, and not be- 
tweene the flefh and the fpirit, therefore examine 
your felves by this, whether you bee truely hum- 
bled or no. 

The fourth figne whereby you (hall know whe- 
ther you bee throughly humbled or no, is this, 
when a man is little in his owne eyes, when hee 
thinkes himfelfe worthy to be deftroyed, this wee 
fee to bee the true propertie of a humbled foule, in 
Eze. 5 6.Then/ha/lyou remember your own evill waits, 
and you doings that were not good, and (hall loath 
your felves in your owne fight for your iniquities, 
they (hall fo remember them , that they fliall 

thinke 



Pauls Conl>erfion. 



think themfelves worchy to be deftroied,for them, 
and not till then, is a man truely humbled. Lam. 
3,22. faith the Church, It is thy mercy that wee arc 
net con fumed • as if (hec ftiould fay, I am wor- 
thy to be deftroyed,and therefore it is a great mer- 
cy in thee to fave me : now if a man bee humbled* 
he will be patient,mild,and gentle, and loving, he 
will patiently undergoe reproach and (hame for 
Chrift, and love them that (hew no true love 
unto him 5 on the contrary, you may fee if a man 
bee not humbled, then he is proud and impatient, 
collerike and angry : David was humble in the 
matter of Vriab, and Eli was humbled when hee 
heard the judgement that was threatned againft 
his houfe, It is the Lor d^ faith he, 1 8am.$. Let 
him doe what is good in his owne eyes ; that is , I am 
worthy of it,let come what will come : but if your 
hearts rife with pride and impatience, your hearrs 
are not truely humbled and broken, for he that is 
the humbled man, is leaft in his owne eyes : finne 
will brcake the heart of a holy man, and humble 
him 5 but if you be not humbled, your hearts will 
remaine ftiffe and ftubborne, that is, they will not 
yield : therefore the more humility that a man 
gets, the more is his heart broken with finne, the 
lefle he efteemes ofhimfelfe: therefore examine 
your felves whether you be little or great in your 
owne eyes,and acordingly jugde of your felves. 

Thefift Signe, whereby you may know, whe- 
ther you be throughly humbled or no,is this, exa- 
mine your obedience to Chrift, if the foule bee 
M m 2 hum- 



55 



Lam.3<22. 



1 Sam.$.i3. 



5. Signe* 



2j6 



1. Reafon. 



Retfon. 



Pauls ConVerfion. 



humbled, it will yield general! obedience unto 
God. True humiliation will breed obedience in 
you : now if you find that you yield no obedience I 
unto God , but you will notwithftanding pro- 
phane the Sabbath, and bedrunke, and game, it is 
becaufe you were never truly humbled, for if you 
were , you would yield obedience : humiliation 
firs the foule for obedience, makes it of a plyable I 
difpofition, and that for thefe reafons. 

The firft reafon is, becaufe humiliation makes 
a man to fee God, in his holinefTe and power : he 
that before refpe&ed not God, when he comes to 
this to fee the power of God will fubmit him- 
felfe: an example of this wee hwe'mBe/fhazar, 
that feared the Lord after he was throughly 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 bafeneflc,and vileneffe,and hence pro- 
perly the obedience of a holy man proceeds. O- 
bedience depends upon humiliation. As with 
men when a man or woman fees the power of a 
fuperiour,and that he is under his power, then hee 
becomes humble and obedient. 

The fecond reafon is, becaufe humiliation 
makes a man to defire the favour of God : now 
you know, a man that defires the favour of any 
man, hee will doe any thing that may pleafe him, 
he will yield obedience unto all things, to all his 
demands,to all his requcfts>no labour and paine is 
too great for to take for him, becaufe he feekes his 

favour, 



Pauls Conloerfion. 



2 57 



favour, fo it is with a Chriftian, hce will doe any 
thing, or fuflfer any thing for Chrift , that may 
pleafe him, becaufe hce feekes his favour, to have 
familiaritie,and inward acquaintance with God. 

The third reafon is, becaufe humiliation makes 
a man to choofe God to be his Mafler, to be ruled 
by his lawes, to live under his commands, and to 
obey him in all things : and this is true obedience 
when a Chriftian choofts God, and grace, above 
all things in the world, otherwife it will not bee 
free obedience 5 as afervant that ferves a wicked 
matter, he obey es him, but it is fore'e obedience, 
becaufe hee cannot otherwife choofe , for if hce 
could have his will, he would not ferve him : but 
when a Chriftian choofesGod to bee his Mafter, 
he will thinke nothing too much for him, hce will 
doe his will freely in all things. 

The fourth reafon is, becaufe humiliation 
breakes, and tames the ftubbornenefle of our 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 5 fo a 
man that is truely humbled, that hath the ftub- 
bomnefle and perverfneffe of nature broken in 
him, hee will then yield obedience unto God. 
For example, take a man that is troubled in con- 
feience . who more humble, who more willing to 
be reconciled,who more willing to obey then he * 
or take a man that is broken in eftate, though hee 
was proud and high minded before , yet now hee 
4 - M m 3 wil 1 ! 



1 3, Reafon. 



4. Reafon, 



2j8 



Ad- 2 1. 1 J, 



S.Reafi*. 



Pauls Conloerfion. 



will be humble, and labour by all obedience, and 
fubmiflion to raife his eftate ; for humiluirion will 
breake the heart of all, but withall it loftens the 
heart of a holy Man : this we fee in Paul, atts % i . 
13. When the Iewes would have peri waded him 
from going to Ierufalem : hee anfwers them, What 
doeyoumtane to breake my heart? Wherefore doe 
you weaken my defire < Pauls heart was fet in him 
to fuffer many things for Chrift 5 and therefore 
whatfoever hee meets withall that fought to per- 
fwade him to the contrary, it piere'd him unto the 
heart : if you then bee trucly humbled, the ftub- 
bornenefle of your nature is tamed. 

ThefiftReafonis, becaufe where there is true 
humiliation, there is willingneffe of raind,and you 
know a willing mind will fuffer any thing for 
Chrift, and till then no man will : when a man is 
willing to doe a thing, that which hinders him 
pinches him ; but a man that is humble is willing 
to doe any thing,or fuffer any thing for Chrift she 
wil obey Chrift in every thing, becaufe hee fees 
and feeles the burthen of fi.ine 5 and againe, hee 
knowes the venue and excellcncie of Chrift, and 
prizeth him above all things , fets him at a high 
rate,and lighdy efteemes and fets by, either profit 
or pleafure : What is the reafon that men will not 
obey 'but becaufe they value their lufts at a higher 
rate then they doe Chrift 5 and this is becaufe they 
are not humbled , they are not able to fadonae the 
length and the breadth, the height and the depth 
of the excellencies that are in Chrift 5 but it is o- 

therwife 



Pauls Conloerjion. 



259 



therwife with a regenerate man 5 nothing fo deere j 
and precious unto him as Chrift is, hee will loofe 
all things, and part with all things, before he will 
part with Chrift , hee will yeeld free obedience 
unto Chrift, becaufe he is throughly humbled. 

The fixt figne whereby you (hall know whether 
you be truely humbled or no, is this,examine how 
you ftand affe&ed with worldly pleafures, world- 
ly profics,and worldly joyes:are thefe delightfome 
to you,doe you make thefe your onely delight and 
joy j then it is a figne that you were never as yec 
throughly humbled , becaufe finne as yet is not a 
burthen unto you 5 for if a man apprehend finne 
deepely,if he fees finne as it is finne, contrary unto 
the nature, puritie, and holineffe of God, he will 
not minde earthly things fo highly or principally 
as to rejoyce in them only; therefore examine 
your hearrs how you ftand affe<5ied with the things 
of the world: and therefore the Apoftlc faith, Let 
hint that is great in the world be low in his owne eyes : 
he that is truely humble,he will prize Chrift, and 
grace, and holineffe, as the greateft and mod pre- 
cious and excellent things in the world : as for ex- 
ample,a man that is ficke , when he is ficke then he 
will take no pleafure in any earthly thing, becaufe 
hee is humble ; but if you tell him that Chrift is 
merciful J, that he will receive humble finners unto 
favour, he delights in nothing fo much, nothing is 
fo excellent uuto him as^this : but when he is well 
againe, then hee delights in the world againe, and 
the reafon is becaufe he was never truely humbled, 

but 



6.Signe. 



James. 1, 



%6o 



Pauls Confterfion. 



DoUrine. 



but prizes the world , and cakes more plcafure in 
the things of the world,then he doth in grace: but 
it is other wife with an humbled foule, that is truly 
humbled ; and it will delight more in Chrift, and 
grace, and holineffe, then in all the pleafures and 
profits in the world:therefore examine your fcjves 
whether you are more affe&ed with the world or 
with grace, and accordingly you may judge of 
youreftates, whether you bee trucly humbled or 
no :and thus much for this meanes, and for this 
point, we now proceed unto that which followes. 

^Andbeefaid, Lord % what wilt thou have mee to 
doe? 

The point is this JThat fin is in it felfe full of grief e 
andbitternejfe , and men Jhallfindtt fo,fooner or lat- 
ter. I gather it thus. Paul was affrighted with his 
finne and trembled at it, it appeared unto him in 
an ugly fhape 5 hence he cryes out, Lord what wilt 
thou have meeto doe t that is, I am in a ftreighr, I 
cannot tell how to be freed from fin,and I will do 
any thing,or fuffer any thing for thee fo I may bee 
freed from fiinc.-now I fee finne with griefe to bee 
a bitter thing: And fo ^Adam faw the bttterneflc 
of finne when hee hid himfelfc from God in the 
Garden 5 and fo David faw the bitterneffe of finne 
when he made the 5 1. Pfal. How earneftly prayes 
he to be freed from it, to have the fting of it taken 
away, to feele the favour of God againe , which 
then he felt not * Now thrt finne is thus, wee will 
prove it unto you. 

Firft, I fay, that finne is full of griefe and bit- 

ternefle, 



Pauls Conyerfon. 



ternefle, the Prophet calles it bitter, in lere.z. 19. 
Know, faith he, that which thou haft done is bitter and 
tfy///>that is, you fliall find it bitter : nay it is bitter 
now, if you taft it 5 and it is alwayes fo, though 
you doe not alwayes feele it fo 5 as the Serpent al- 
wayes hath a fting, though hee doe not alwayes 
ufe it, fo though finne doth not alwayes appeare 
bitter unto you, yet it is, and it appeares not bit- 
ter oftentimes to fome, becaufe it doth not ufe 
its fting alwayes ; but finne is bitter, becaufe it is 
thecaufeofallafflidions: I fay, finne is the fling 
and edge of every affidion, take finne from the 
affliction, and affliflion will be but a bulke with- 
out a burthen, or as a Serpent without a fting,or a 
fword without an edge : and on the contrary, no-j 
thing is bitter, nor hurts, if finne beeremooved: 
Paul had a good confciencc, becaufe finne was not 
joyned with it, and therefore the affldions, im- 
prifonments, and reproaches, that he met withall 
did not hurt him, they had no fting in them, in g. 
Cor. 15. 56. faith the Apoftlc , 7 he fting of death 
is finne, and the Jlrength of finne u the Law. That 
which gives a fting unto death is finne, and that 
which gives a fting unto finne is the Law ; for if it 
were not for the Law,therc would be no finne,and 
if it were not for fin, there would not be any fting 
or bitternefle in death. Therefore finne cannot 
choofe, but in its owne nature bee exceeding bit- 
ter and evill : and therefore efteeme how you will 
of finne, now ; but if once you come to know 
God in his power and greatnefle , then you ftiall 

N n know 



261 



Icrcm. j. 19. 



Cot. 1 j. 56. 



i6i 



I. Reafon. 



Pauls Conver (ion 



know finne to be bitter and evill: and the reafon 
is, becaufe fiane makes us to fee God, as a Iudge 
ready to caft us into hell, out of his prefence, and 
utterly to deftroy us : What was the reafon that 
Paul was fo affrighted and aftonilhed in this place? 
but becaufe hee faw God in his power, and holi- 
nefle. andfinne contrary unto thepure nature of 
God: And what was the reafon that the lay lor 
was fo affrighted? was it becaufcthe prifon doores 
were opened? no,but becaufe hee apprehended a 
wonderfull power in God 5 there was a glimpfe of 
the power of God, that (hone into his heart, and 
this was that which fo affrighted him : fo you fee 
that the more that any man fees into the power 
and Majeftieof God, the more bitter will finne 
be unto the foule : as wee fee in ludat, hee faw the 
wrath of God, and then finne became bitter unto 
him.-no w there is a time when God beares the bur- 
then of his children, and keepesit off from them , 
elfewith ludas they would fioke under themr.a- 
gaine, fometimes hee doth not lay it upon them, 
but they lay it upon themfelves 5 but if God lay it 
on, they (hall fee finne to be a bitter thing. 

Secondly, as finne is bitter, fo it (hall appeareto 
befo, unto all menfooner or later, and that for 
thefe rcafons. 

The firft Reafon, is, becaufe otherwife God 
(hould loofe his glory . I do not fay , that this glo- 
ry fhall be taken away: for nothing neither finne 
nor Sathan (hall take away Gods glory 5 becaufe 
all things worke for his glory: neither can any 

thing 



Pauls Conyerfion, 



thing addc unto his glory^but I fay, if God (hould 
not make finne bitter unto men,fooncr or later,his 
glory (hould be fufpended for a time 5 and 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 
Judgement againft rebellious finners , then they 
adde Thus faith the Lot d, and you jbali know that I 
am the Lord, that is, becaufeyou will rebell a- 
gainft mee therefore you (hall know that finne is 
a bitter and terrible thing, becaufe I will not have 
my glory fufpended, therefore you ftall beepu- 
ni(hed, that you may know finne to bee a bitter 
thing. 

The fecond reafon is, becaufe every finne is the 
breach of a juft law: now God will have the o- 
bedience of every creature framed according to 
his law, and all their anions muft bee fquared by 
this rule. And the law is this, Doe this and live. 
if thou doe it not, thou (halt dye : So that the 
Law is an Injunctive Law , that in joy nes either a 
man to doe or to fufferthe penalty: that is, in- 
joynes puniflimcnt to follow the breach of it: fo 
that if a man breake the Law, then hee fliallbee 
fureto beepuniflied. For God is zealous of his 
Law, and hee will not paffe a finnerin the breach 
of it without fatisfadion, becaufe every injun- 
ctive Law,as it binds to obedience, fo it binds the 
difobedience unto puniflhment. 

The third reafon is , becaufe of the Iuftice of 
God : if he (hould not punifh finners when they 

N n 2 finne, 



263 



2. Reafon. 



l-Reafw. 



1 2<*4 



Ob\eft. 



<trfnfw* 



l % Reafo n . 



Pauls Conrperfion. 



finne, ifhec fiiouldnor make them tofeelethat 
finne is bicter , fooner or latter , he fliould not be 
God: thereforcfaith Jkrabsm, (ha/hot the God of 
all the earth doe right ? Gen. 18. that is, fpare the 
good but punifli the wicked : it is equity that hee 
fliould doe fo. And indeed if men punifli offen- 
ders that breake the juft Lawes of their Prince, 
(and it is equity for men to doe fo,otherwife there 
would be no order in the world , nor no reditude 
amongftmen:) how much more fli all God t For 
all the re&itudethat is in the creature,comes from 
God: and therefore this being equity with men 
to punifli offenders , furely it is jufticein God to 
punifli finners .• it is his nature, for Iuftice in God 
is God himfelfe. 

But you will fay, itdoth not appeare fo, that 
God doth punifli offenders, for we fee wicked men 
profper in their wickednefle , and they have no 
bonds in their death, as lob faith 5 they feele finne 
not fo bitter as you fay it is, when on the contrary 
the godly fufFcr much. 

Totnislanfwer, that mens Iudgement is con- 
t y to the wifedome of God in this thing 3 God 
knowes better how, and when, and where to take 
offenders then men can ; therefore though God 
doth fufpend execution a while 5 yet it is not be- 
cauferheyfliiil efcape unpuniflied , but for thefe 
reafon?. 

The firft reafbn is this, hee fufpends the execu- 
tion of pjnifliment for a time, becaufe thetime of 
puniflimcnt is not as yet come. You know the 

Crowne 



1 



Pauls Conloerfion. 



Crownc is not wonne till the race be runne out to 
the end, fo in this the full time is not come ; finne 
is not ripe enough, but when it is full ripe, then he 
will lance them, and this was the caufe that the 
Lord did not punifh the \^imoriu$, becaufe their 
finnes was not full : it was not come unto the full 
pitch, finne is growing all the time of a mans life: 
it is like fruit , it is fooner ripe in Tome then in o- 
thers, and that is the reafonthat fomegoealong 
time in finne,and yet are not punifhedj when others 
are taken in the very fad : there is a bound and 
flint fet unto every mans finne, thither hee (hall 
goe, and no further: and therefore the Apoflle 
faith, itow.2.y.that fomeare kept till the revelation 
of Gods just ludgement , till he reveaie himfelfein 
hisjuft Judgement 5 this time is not yet come, and 
therefore it is, that they are not cut off. Againe 
theApoftle faith in another place: What if God 
willfujfer with great patience , the vejfels of wrath 
fitted for dtftruttion? that is, what if God will 
bearewith fomeagreat while, and punifh feme 
prefently ? What doth it advantage them, have 
they caufe to bo3ft themfelves , or rather were ir 
not farre better for them to bee cut off prefently. 
then to bee fpareda while, and then to have the 
judgement the greater ? therefore when God will 
make his power knowneto men, hee will fuffer 
them with great patience , that hee may give the 
greater ftroke : it is true, men cannot conceive how , 
God can beare, and be fo patient towards wicked 
men: but you muft know that Hee is full of pad- 
N n 3 ence : 



265 



Gen. 1 j. 



Rom. 2.7. 



Rom.p.22. 



i66 



2. Reafon* 



Pauls Conner fion* 



3. Reafon. 



ence : it is his nature,he is patience ic felfe,though 
patience be a quality in us, yet it is not fo in God, 
it is his effcnce. 

The fecond reafon is this, hee beares long with 
wicked men, for the propagation, andincreafeof 
mankind: for if hee (hould punifli menasfaftas 
ehcy offend, anddeferve death, how (hould the 
Church increafe , how (hould the Church ftand, 
this were to overthrow and weaken his owne 
power; but God is wife and knowes better how 
to turne the cvill intentions and deeds of men, for 
the good of his Church : as for example, if a 
Captaineupon fomegenerall fault committed by 
hisfouldiers, if hee (hould execute all offenders, 
this were the way to deftroy his Army, and fo ex- 
pofe himfelfe unto the hands of his enemies,there* 
fore he takes but a few, here one,and there one,to 
make the reft to take heede they fall not againe : 
thus doth God, hee doth notinflift punifhment, 
that is, prefent death upon all finners ; but takes 
here and there one, to make them palpable exam- 
ples unto the reft ; as wee fee daily, how the Lord 
meets with the fins of men, then when they lead 
thinke of finne or God. 

The third reafon,why God doth patiently beare 
with oflPenders,is this, He doth it for the good of fomt 
that Are jet to becalled 9 md therefore you know what 
the Lord faid unto the husbandman in the Gof- 
pel, when he would have pluckt up the tares, let 
them alone $ faith hcc y unti/l the harveft : yet how- 
foevet this comparifon doth not alwayes hold 

true. 



Pauls Conrperfion. 



true, for he did not forbeare the plucking of them 
up, expe&ing any change, but only leaft in pluck- 
ing up them, heefliould hurt the good feed 5 for 
tares will never be wheate, fo they that are repro- 
bated, will never convert: yet it holds good in 
thiSjhee lets tares grow, that is, he beares patient- 
ly with wicked men, even withthofe that as yet 
feemetobeefo, becaufe as yet they have notex- 
preft the fruits of jheir converfion j and therefore 
for this reafon doth God forbeare long to punilh 
the wicked, left hee (hould deftroy the feed of the 
righteous. 

The fourth Reafon, Why God fuffereth long, 
is thisjkat he may try the heart, how it will ca rry it 
felfe towards him 5 not that hce knowes not the 
heart before , but that the heart may now know, 
that the Lord is patient, when hee (hall confider 
how patiently God hath dealt with him, and how 
long he hath borne with him \ for this makes men 
more inexcufable before God, and more afhamed 
of themfelves , when they (hall call to minde, 
what time, what opportunitie,what occafion they 
have had to good, how they might have ftored 
themfelves with grace, and made their peace with 
him, and then how many finnes they have com- 
mitted time after time , and then what checks of 
confeience after, to reclaime them ; I fay, if men 
did but confider this, they could not but fay, that 
God is patient. 

The fift Reafon, is this, although they bee not 
affiled as other men are, yet it is not, becaufe 

they 



267 



^Reafo 



on. 



5 , Reafon* 



i6% 



i.Rcfpett. 



i.Reftett. 



Prov.1.32. 



$. Refpett. 



Pauls CoYrterfion. 



they are therefore not affli&ed at all , for indeed 
they are afflided with thegreateft affluflions chat 
can be 5 other mens affli&ions may feeme to bee 
greater , but yet not fo , but are lefler , whatfo- 
ever they may feeme to bee , and that in thefe 
refpe£s. 

/, Refteft, Becaufe wicked men, they loofe the 
fpirit, God denies them grace, and that is the 
greateft affli&ion that God can lay upon any (in- 
ner, namely,to deny grace 5 this was the affliftion 
that God laid upon Saul, it had beene better for 
Saul chat a thoufand judgements had befalne him, 
then to have loft thefpiric, the favour of God. 
Novy wicked men they loofe the favour of God, 
they loofe theobtaining of faving grace, therefore 
whatfoever they feeme to be, yet the truth is,they 
are more affli&ed then other men. 

2. Re/peff, The profperitie of wicked men, is a 
punifli nenr$for that which flayes men, is a punifli- 
ment-but this the profperity of wicked men doth, 
fie chem for deftru&ion , and therefore the Wife 
manfaich, Proverb. 1. }i. that projperitit and caft 
jlaies the wicked, that is,the more they profper and 
thrive, and rejoyce in their lufts, the greater ftabb 
doth finnc give them at the heart , and the more 
irrecoverably are they fmitten; there they have 
no caufe to brag of their profperitie. 

3. Rejptft, Is this becaufe they may wither and 
die in their finnes , and that is a great punifhmew ; 
for becaufe they are not afflifted as other men are, 
therefore it is , that their fuperfluous branches of 

luft, 



Pauls Conterjion. 



Iuft,and covetoufncffe, and pride, arc not lope off, 
for affli&ions lop thefe off, which hinder the 
growth of faving grace, as you know the fuper- 
fluous branches of any tree, hinder the growth of 
the other branches, if they be not cut off they will 
make them to wither and die 5 thus it is with wic- 
ked men, becaufe they are not affli&cd, they be- 
gin to wither and grow cold unto good. The bo- 
dy doth not fomuch wither with age, as the in- 
ward man doth by thefe lufts, they breed aeon- 
fumption in the foule,that will not be recovered. 

4. Reftcff) Againe,though we fee them not af- 
flicted, yet they have many affli&ions which wee 
know not : even as the godly have many inward 
joyes and comforts in their hearts, which wicked 
men never felt, fo wicked men have manyftrong 
fcares in their hearts, and many fudden flafhes of 
the fire of hell in their foules, much hollo wnefle 
in their hearts, muchforrow mingled with their 
carnall joyes, and often affrighted with the jawes 
of death, and arretted with horrors ofconfcicnce, 
though outwardly they feeme to the world, to be 
the joy fulleft and happieft men in the world, yet 
the truth is, they are the moft miferable and for- 
rowfullmen in the world, for as the inward joy 
isfarre greater then the outward joy, fothe in- 
ward forrow isfarre greater then the outward 
forrow alone : thus you fee the point prooved. 

The ufeof thislhould teach us not to delude 
our felvesin the matter of afflt&ionsj inafflifti- 
ons we are ready to conclude, becaufe our affii<ai- 

O o ons 



269 



4; Reftcft. 



m 



27 o 



Luke 13,1,3. 



Aclsj, 



Pauls Con^erfion. 



ons are greater then others, that therefore wee are 
greater finners $ but here you fee the contrary ,the 
greateft finners are not altvayes outwardly the 
greateft afflicted , for God ufes a great deale of 
difference in affii&ions, fomeheeafflidis young, 
he takes them when they aregrcenejothers helets 
them goe a long on the (core, till they bee old,yet 
he will meete with all at laft, eiiher fooncr, or lat- 
ter; therefore thinkenot that thou art a greater 
finner, or that thy finnes are grearer then other 
mens are, or that God loves rhee leffe, becaufe of 
thy outward affiiftions : remember what the 
Lord faid unto the Iewes. Luk. ij.i^.Thinkenot, 
faith hee , t hat the Galileans on whom the Tower of 
Shilotm felly were greater finners then jou, or others 
finners : thinke not becaufe judgement was in that 
manner infli&ed upon them, that they were grea- 
ter finners: or that their finnes were greater, and 
did exceed others : but except you repent^jeejhallall 
likewifeperifb; I will meetc with you , and you 
fliall know that your finnes are as great as theirs 
wasjand fo looke upon every finne that God hath 
punifhed, prefently, and the finne is as great ftill, 
as ever it was : as for example the finne of lying. 
K^4tts 5. Ananias and Saphira they lyed, and you 
fee what a judgement was inflided upon them,be- 
caufe they had lyed to the holy Ghoft : evena- 
gainft that light which the holy Ghoft had revea- 
led unto them , and yet you muft know that a lye 
is not the finne of the holy Ghoft • for any rege- 
nerate man, that is in the covenant, may through 

infir- 



Pauls Corfterfion. 



271 



infirmitie fpeakc an untruth, and yet not finne the 
finne againft the holy Ghoft 5 but I fay, the finne 
of lying is now as great as ever it was, and he that 
infli&ed that judgement upon them, may infli^ 
the like upon thee : yet you muft know that this 
finne is not greater then other finnes 5 but becaufe 
men might take heeed of this finne for the time to 
come, he made them examples. Againe in Levit. 
10. i,2 5 3.they that offered ftrange fire in the time 
of the law they were ftrucken with death, not 
that this was a greater finne then any now, but to 
teach men reverently to draw neere unto God$ 
when we have to doe with any of the ordinances 
of God to ufe them reverently, and to come with 
i'everent hearts unto them. Againe, let us con- 
fider what judgements have befalne lyers, and 
theeves, and prophaners of the Sabbath, and 
drunkards, and luxurious perfons, and cozeners, 
andgamefters, that if wee becthelike, the fame 
judgements may befall us, as hath befalne them • 
let us fet thefe as examples,to take heed ofthe like 
finnes 5 as the Apoftle faith, 1 Cor. 10. *rl Thefe 
things fell upontbem for our example* fyc. That wee 
Jhouldnotluft as fome of them lulled, (jrc Now if 
finne bee as dangerous unto thefoule as ever it 
was, it fliould teach us to take heed of commit- 
ting the leaft evill : And that I may the better pre- 
vailewich you jo forfake finne. corfider thefe 
motives. 

The firft motive to move you to forfake finne, 
is this, becaufe fiane will make you afliamedji^w. 



O 



o 2 



6.21. 



„. 



Levit. io.i,2, 



1 Cor. xo. u. 



1. Motive. 



272 

Rom.^.xi, 
Sinne maketh 
afhamed. 



Icrc. 2. i$* 



2 Motive* 



Heb. xi.5. 



Pauls Conner fion. 



I . Reafon. 



Revel, j. xp. 



Pet. 1.4. 



6.11. What fruit bad you then in th$ ft things where. 
of you are now ajhamed: what will it availe you to 
doe that thing, that afterwards will (hame you ? 
for though the roote of every finne feeme to bee 
fweet, yet the fruit of it is bitter , that is, both 
(hame, and forrow,and death :and againe, on the 
other fide, though the roote of every aft of god- 
linefTe be a little hard, and bitter to the flefo, yet 
the fruit of it, is, honour and glory : And therefore 
the Prophet faith, Iere. 2. 19. that tofinneagaiaft 
God, is an evill thing and bitter % how fweet foever 
it may feeme unco you .• let this therefore move 
you to hate finne, becaufeit will make you a- 
(hamed. 

The fecond motive, to move you to forfake fin, 
is this, becaufe if you finne, God will beate you : 
though ele&ion be fure, yet you fhall not efcape 
correction, which (hall be more bitter unto you, 
then the tweeted finne, Heb. 12. 6. Heefcourgeth 
every fonne whomheereceiveth: if thou bee Gods 
fonne.thou muft make account to feele Gods rod. 
The Lord corredeth his children, when they 
finne, for thefe two reafons. 

Thefirftreafonis, becaufe finne is finne with 
God, in whomfoever it is, and he will be fure to 
fcourgehim in whom it is 5 ifthourunneouthee 
will fetch thee in, with his crooke^and the fweeter 
the finne was, the bitter will the fcourging bee. 
Rev. 3. 19. Whom 1 love I rebuke and 'chaften . that 
is, I will doe ic without exception of perfons. 
2 Pet. 1 . 4. ludgement muft begin at the houfe of God. 

Prov. 



Pauls ConVerfion, 



Prov. 1 1 . 3 1 . Behold the righteous flail be reccmfen- 
fed, or rewarded in this life, how much more the 
firmer $ if a holy man finne hee (hall bee affli&ed, 
then much more a wicked man. And againe, hee 
that foweth iniquity , flail reape affliction : hee that 
finneth, muft exped the rodde, and it muft needs 
be fo, becaufe Gods children draw the neereft un- 
to him,and he hath faid, that hee will bee fan ftificd 
of the fe that draw neere unto him, Levit. 10. 3. 
therefore for the keeping of them cleane, they 
muft be fcowred 5 when they grow fouleand rufty; 
they muft bee caft into the furnace, when they ga- 
ther drofle. 

The fecond reafonis, becaufe his children are 
the Temples of the holy Ghoft, wherein God de- 
lights to dwell 5 and therefore he will not fuffer a- 
ny uncleanenefle to abide in them long , but will 
quickely fweepeitout, with the becfome ofaffli- 
<ftion, as in Revel. 2 . y. Remember therefore from 
whence thou art falne, and repent, and doe thy fir ft 
workes 9 or elfe I will come unto thee quickely. 

I, but I feele nothing for the prefenr. 

I anfwer $ yet after,though not now,thou (halt 
furely feele it, and in that thing that thou loveft 
moft , which of all other, thou wouldeft not bee 
croft in, as David in his ^dbfolon, and CHofes in 
his going into Canaan : for that is Gods manner; 
if Ifrael loath Manna, God will make it to come 
out at their noftrils. And fo thou (halt furely feele 
thy finne, what ever it be, in the end : for as in the 
mifdemeanor of youth,we fow the feeds of after- 

Oo 3 difeafes 



275 



Pro. 1 i.j !• 



Lcvit, 10. $. 



2 .Reafon. 



Revel. 2.5. 
Anfw* 



274 



Pauls CoMper/io*. 



a. Ob')ett. 

Anfi*. 
z Cor. io. 



ii. 



3 . Objeft. 



*Anfw. 



difeafes,though not prefently felt. So godly men 
in their runnings our, fow the feeds of after-affli- 
<&ions, though for a while that harveft appcareth 
not above ground : fee it in David, in Salomon, in 
o</i, mrzziab, whether all they fmarted not 
for it in the end 5 and the longer it is dcferred,the 
more will come together : as thofe that are ficke 
feldome, are ficke topurpofe when it commeth, 
becaufe many humors lye heaped together, and 
lye infenfiblea while, and then breake forth at 
once ; fo when thou haft heaped a great many of 
finnes together,the judgements of God will break 
out to purpofe againft thee, fothat thou (halt feele 
the weight of them all. 

I, but I am healthfull, and rich,and ftrongjand 
mce thinkes,affli<3ions are not neere me. 

This isanfwcred in 2. Corinth. 10. 12. faith the 
Apoftle, Wee arc not of the number of them, that 
compare tbemfelves with them f elves, and commend 
themfelves 5 for they that doe thus are unwife : 
for as the hiding of the Sunne, brings darkeoeffe 
in a moment,fo in an inftant,God can turne all up- 
fide downe,and will doe it on a hidden, when you 
thinke your felves fafeft. 

I will commit it but once, if I might but com- 
mit it but once, I could defireto commit it no 
more. 

Remember , David numbred the people but 
once, and committed adultery but once , Sichem 
and Dinah committed fornication but once, Am 
mon committed adultery but once, Renben went up 

to 



Pauls CottVerJiott. 



27 ? 



Num. 25. j. 



to his fathers bed but once, £*»/ offered facrifice 
againft the Commandement of God but once, 
(JMefes feared but once at the waters of ftrife. Io- 
fiah difobeyed God, in going to warre without a 
warrant but once^-Mi^ and Abihu offered ftrange 
fire but once: thofetwo thoufand three hundred 
which wereflaine for committing fornication, the 
fame day they were deftroyed ; ( it is likely 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. 

I, but I am a regenerate man, and in the ftate 4. oUett. 
of grace $ and therefore God will deale renderly i 
with me. 

So, firft, were moft of thefe named before, yet j An r 
God fpared them not : fecondly, againe thou (halt j 
the rather be (harplier dealt withall, becaufe one j 
that draweth necre unto him in profeffion, muft 
be more cleane then others: thirdly, lob was in 
the ftate of grace, yet quickly mooved, for hee 
knew he could notefcape , as it is in lob 31.2. to 
the 23. vcrfe y in which hee concludes, that the 
wrath of God was a terror to him, and by reafon 
of his Highneffe, hee could not indure : foalfoin 
i* Pet. 1. 17. though hee bee 4 Father , yet without 
refyttts hee judgeth oilmen, therefore thinke not to 
efcape 5 if thou finne, becaufe thou art a fonne, but 
rather expert to be beaten the more. 

But I may recover by repentance. 

I anfwcr, It is more then thou knoweft,and that 
for this reafon, becaufe repentance is Gods gift,e- 

_,_ ■ very 



1 Pet. 1. 17, 



Anfw. 



176 



6. ObjeEl. 
Anfrver. 



Heb.i*. ap. 



i Pet. 1. 17, 



lob j 4. IS. 



Pauls ConVerfio*. 



very time when it is renewed* if it bethen his gift, 
and in his power , then it is not thine, nor in thy 
power to repent : in loh. 3.8. the wind bleweth 
where it lifteth 5 and it is certaine , when wee have 
once paft Umites modeflU, wee are in prtcipitio : 
wee cannot ftay our felves till wee come unto the 
bottome of the hill,except God ftayes us : David 
and Salomon, thought they could have gone fo 
farre,that they might have reclaymed themfelves, 
but they were deceived 5 if thou cannot keepe thy 
foule pure before thou haft committed finne, how 
wilt thou doe to caft it out, when it is once in i e- 
very finne hardneth the heart, andweakeneth the 
ftrength of the inward man. 

But many have efcaped punifhment j and fo 
(hall I. 

1 anfwer, never any efcaped, but they had it ei- 
ther inward or outward, fooner or later , though 
they have beene Gods deareft children: Heb. ia. 
29. tvenourGtduaconfumingfire^ that is,heeis 
zealous of his glory , toburne up and purge out 
by affli&ions, the corruptions of his children : and 
in 1 Pet. 1 . 17. every one to whom he is a Father, 
(hall be judged, that is,affli&ed without refpe& of 
perfons, according unto their workes : (o lob 34. 
ii. hee rewards men according to their workes: 
only this muftbe added, the more we judge our 
felves, and the deeper wee goe in humiliation, the j 
lefler God will afflift us. D^v^humbled himfclfe j 
fo farre that God fent him word, that all his fins 
were pardoned. Yet what mcafure of afflidion 

David 



Pauls Corrterfion. 



*17 



David did neede, that his heart might bee more 
broken, that he fliall have $ and every one elfe that 
belongs unto God : fo Ahabs fained humiliation 
did deferre,and leffeohis punifliment j I fay, leflen 
it onely, for notwithftanding he was (bine. Eze- 
chub tafted offome cffii&ions, yet becaufe hee 
humbled himfelfe , agreatlhowre of Gods ven- 
geance fell not upon him* humiliation is a meanes 
to break the fliower, and ftill the winde,and calme 
the waves of the wrath of God. 

The third motive to move you to hate finne, is 
thisj becaufefinne will take away your excellen- 
cy* even as a ftarre that falleth to the earth loofeth 
his brightneffe , fo when one that hath beene for- 
ward in religion, falleth to earthly and carnall de- 
lights, then all his beauty,dignity, and excellency 
vaniflieth : Gen. 49. 4. it is Ucobs laft fpeech unto 
Ruben, Thou hafl lott tbj excellency 9 thou Art become 
as weakeas water, becitite he had defiled his fathers 
bed : nothing will take away a mans excellency 
but finne 5 affli&ions, difgrace, inprifonment , or 
the like doe not hurt a man • nay he may (hine the 
more for thefe : as the torch apeareth the brigh- 
tcr,the darker the night is : fo if a Chriftian keepes 
his uprightneffe he will (hine ftill bright, let men 
doe or fay what they can 5 but it is finne that ble- 
miflieth, and taketh away our dignity, and excel- 
lency 5 when a man keepes his uprighneffe , hee 
walkes in his ftrengtb, but when he defcends uuto 
any vanity ,or follyjit is his impotency and weake- 
neffe : therefore if you would not loofe your ex- 
P p cellency 



3 . Motive* 



Gen. 4$. 4. 



* 



278 



4. Moth*. 



^Motive,. 



Pfal.i8.2j,2 4 



Pauls Cotftcrfion. 



cellency, you muft loofe your finnes. 

The fourth Motive to move you to hate finne, 
isthis,becaufe the leaft finne violateth the peace 
of confcience , which is as tender as the apple of 
the eye; and you know the leaft mote that is,trou- 
bles it : finne will fret and grieve the confcience, 
it will inrage and difquiet it : if a good confcience 
beacontinuallfeaft, what a lofTeisittowantitin 
time of health 5 but in time of ficknefle and affli- 
dions how bitter will it bee to want it i If a man 
admits but of the leaft cvill thing , though but an 
occafion of evill, relutffte Confcientia, that is, 
againft his confcience,itdoth not oncly take away 
a mans peace,but it galleth and vexeth him excee- 
dingly: for finnes in a mans confcience are like 
thornes in a mans feet, though all were pluckt out 
but one, yet that one is enough to trouble and 
grieve him : on the contrary , fee what comfort 
Paul had from a good confcience when hee was in 
prifon: and what forrow Adam had in Paradife 
frosn an evill confcience : lee this raoove you to 
hate finne. 

The fifth Motive to moove you to hate finne, 
is,becaufe finne will bring upon you all manner of 
mifericsrall the miferies and affluft ions that wee 
tafte of here, arcmeafured out to u$ for finnes 
committed $ and on the contrary ,all the comforts, 
peace of confcience, profperity, and inward joy, 
are all continued to us according unto the pure- 
neffe of our hearts and wayes: as in Pfal. 18.2$, 
24./ was alffi upright ,£aith Da-vid, before him, anil 

kept 



Pauls ConVerJion. 



it 9 



kept my felfe from mine iniquitie, therefore hath the 
Lord recompenfed mee according to my uprightnefft : 
according to the cleannef[e of my hands in his eyes 
fight : and then in the % 5, and tt.verfes froth parts 
are clearely expreffed,that he wil walke more fro- 
wardly with you, as you walke more frowardly 
with him : and againe, as you walke more purely 
with him, fo hee will fliew himfelfe more graci- 
ous and loving unto you : as for example, go tho- 
row all the Iudges ot Ifrael, and you fliall fee this 
true • looke to Gedeo^onc fione was the deftrudi- 
on of him and his houfe: looke to Sampfon, that 
finne of fornication, brought upon him ftwmc,im- 
prjfonment, and death. 

Againe, goe through all the Kings of Judah, 
and you (hall fee that they profpered fo long , as 
they profpered in grace , and when they fell into 
finoe, then prefently they fell into mifery , looke 
to David, to Salomon, to Rehoboam, Ahab, to Afa, 
CWanajfes, &c. Againe, looke amongft the Corin- 
thians, fome were ficke, andweake, amongft 
them for not receiving the Sacrment worthily, 
foall fickneffes in body, breaches in eftate,ill han- 
fels in bufinefles, troubles from enemies, griefes 
from wives, children, and friends, they all even 
now in our daies proceed from the finnes, which 
you have committed. Againe , as I faid, all the 
profperity, whether it bee outward in riches, or 
honour, or wife, or children, or friends 5 or in- 
ward, the faving graces of the fpirit, they all pro- 
ceed from your uprightnefle of heart. And needs 

P p % it! 



i8o 



6. Motive. 



Job 31.2. 



Pauls Cotnerfton. 



- 



it truft be fo, becaufeif God be the Govcrnour of 
all the world • then it mj(l needs bee bed with 
them that ferve him beft , and worft wich them 
that offend him worft : this rule muft bee under- 
ft )od of the S lints to comfort them , and not of 
wicked men 5 for they want affl Sions, and enjoy 
profperitie in Iudgement : but with the godly it 
is nor fo , therefore they are like to tafte of both 
in this life, according to their thriving in finne, 
and going backward in holineffe •> let this moove 
you to hate finne , that you may efcape thefe mi- 
ferics. 

The fixt Motive, to moove you to hate finne, 
is, becaufe fiane is a vaine thing , it can yeeld qs 
no true comfort or content , and this wee may fee 
in the vanitie and changeablenefle of earthly 
things, when we make them our onely joy , how 
fooneare wee deprived of theme' for indeed,what 
is our portion , or what can yeeld us any found 
and folid joy and comfort, but God and Chrift t 
and fo lob reafoneth in lob 3 1.2. what portion Jhall 
1 have with God Almighty ? itisnofmall portion, 
but a great portion to have communion with 
Him , to bee fure of Him for a refuge in all 
troubles, a Counfeller in all duties^ a helper in all 
wants to ftand by us,when all elfe forfake us : hee 
that kaowcth the fweetconfolations of the fpirit, 
will account finne and the world but a vaine 
thing 5 I fay, no man that knowes the fwectnefie 
there is in the Communion with God, will loofe 
it for all the pleafures of finne. lob 14, hee (how- 

eth 



Pauls Coifperfion. 



281 



eth the vanity of earthly things;fcme conceive the i 
comforts of the Spirit but a vaine thing, but this 
is, becaufe they never tailed of the fweetncffc of 
the Spirit : there is no man but he hath fomerhing 
chat h«refteth his heart upon,as the Pfalmift faith. 
Some truB in Princes , fome in riches , others in 
their friends, but it is God that is the ftrengthand 
prop of every fandified mans heart, on which 
every holy man and womanrefteth; now take 
from any man that which is his prop and ftay,and 
his heart finketh and dyeth in him like a ftone : fo 
will the heart of a child of God , when the 
aflTurance of the favour of God is taken away by 
fitine: therefore as the favour of God is fweter 
then life it felfe unto him, (o the very interrupti- 
on and fufpending of it, is as bitter as death : and 
therefore in this regard, finne is to be hated. 

The feventh Motive, to moove you to hate 
finne, is, beeaufe finne is reHlejfe , if you doe but 
truely confider the reftlefnefle of the heart , till it 
be fan<5lified , it will make you to hate finne : the 
heart is reftlefle, till it bee fet in a good frame of 
grace. Sinne is unto the foule, as a difeafe is unto 
the body ; a man that is bodily ficke will never 
bee at reft, till hee be well : fo a regenerate man is 
never at reft till finne be healed in him • wicked- 
neflc is of a reftlefle nature, according unto that 
meafure it is found in any, as the Prophet faith, in 
(/i/^57. 20. 21, where he compares the heart of 
wicked men unto the raging Sea, that (till is in 
motion, purging and clcanfingic felfe; foaholy 
Pp 3 man 



7. Afotive. 

Siru-citldle. 



Ifa. 57.20,11, 



■ 



282 



8. Motive, 



Ezra 9.6. 



9. Motive, 



Pauls Comer fion. 



2Sam.x1.758. 



man is not at reft, whileft his heart is not clean fed 
from his fiines: let this therefore moove you to 
hate finne, becaufe it is reftleflc. 

The eighth Motive,to moove you to hate finne, 
is, becaufe fhne is not acquainted with God, it 
hath no familiaritie with him, it is not accufto- 
med to (land, or be in his prcfence 5 it (lands in 
fuch termes with him , that the (inner dares not 
looke upon God , or draw neere him Without 
flume and fearc .• no wicked man dares doe thus, 
fo long as any uncleanneiTe cleaveth unto him in 
any degree. But grace breeds an holy acquain- 
tance with God , and doth beget in the heart a 
kinde of noble friendfhip and familiaricie with 
God , which will make a holy man to abhorre 
finne as a bafe thing , which befeemeth not that 
purcneiTe of that friendfhip which hee hath with 
Chrift : hence is that fpeech of Ezra, in Ezra 9. 
6. my God , iblujh And am ajhamed to lift up my 
face to thee, my God; for my iniquities are gone, &c> 
that is, becaufe of my finne, I am afhamed to have 
any familiaritie with thee. 

The ninth motive, to move you to hate finne, 
is, becaufe if you live in finne God will (hew you 
no mercy: you (hall find him not as a father, but 
as a Iudge. The mercy and kindnefieofGodis 
a great and eflfe&uall motive which God often u- 
fes in Scripture, to move us from finne 5 thus the 
Lord dealt with David, in a Sam. 1 2 . 7,8. I gave 
thee thy Matters daughter, and t I made thee King 
in his fteed,and if this had bcene too little,! could 

have 



Pauls Cotdperfon. 



have done much more, wherefore then haft thou 
done thus and thus, &c. Againe, in Micah 6.4,5, 
6,j. O my people , what have I done unto you, remem- 
ber what I did for you, when I brought you out of the 
land of Egypt \ remember what B alack King of Moab 
confulted^ and what Balaam thefonne of Beor anfwe* 
red him, from Sittim unto Gilgall,&c. Againe, in 
Deut. 32. 6. Doe you thus requitethe Lord, ofoo- 
lijh people andunwife : is not hee thy father that hath 
made thee, and fafhioned thee % that hath bought and 
eflabltfhedthee, &c. Gods dealing with us, being 
foundly confidered, how often hee hath fp^red 
us , and borne with us , how much hee hath 
loved us, and done for us, is enough to brcake the 
heart of a regenerate man, and make him to hate 
finne. 

The tenth Motive, to move you to hate finne, 
is, becaufe finne makes you to breake your 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 
for finnes paft , and confirme us in our refoluti- 
ons exceedingly for the time to come : what (hall 
wee mocke God , faith the holy Man * will hee 
hold him guiltleffe that taketh his name in vaine 1 
and will hee not furely require our vowes at our 
hands * Yes, certainely hee will , and that fpec- 
dily: if wee ufe to breake our covenants often, 
and begin to forget them, and the Genealogy of 
them: therefore let this move you to hate finne; 
that you may keepe your covenants with God, 

and 



283 



6,7- 



Deut.ja.6. 



I@. Motive* 









284 



Pauls ConVer/ton. 



aadfoefcapc thofe judgements which otherwife 
will light upon you. 

Te eleventh motive,to move you tcf hate fime, 
Sin is a thiefe! is, bee a u fey/** * is a thief e : ic will rob you of your 
precioufeft [ewell, and bed thing you have in the 
world, which is your aflurance of eleftion : for 
what is the reafon that many have fuch heart- 
qualmes, and pinches, and doubts, andfeares, 
whether they be God's or no, but becaufe they 
let fome luft or other enter inro their hearts, 
which ftirres up the mufty corners of the heart, 
and /o makes a foule fmell in the foufe, which if 
they had beene careful 1 before, they might have 
prevented. Now how great a comfort is it to bee 
allured, that heeis one of Gods Eled, heethat 
hath fek knowes what it i* , though hee cannot 
cxprcflfeits but if you have not fekii, you will 
not believe it, though you (hould be told ir: to 
beeaffured of the love of God , and that all the 
priviledges in Chrift, and that all the promifes 
in Scripture belong unto a nun \ it is fuch a joy 
as will raife the heart, bafely toefteeme of all 
earthly things , and to walke in Paradife as it 
were, and to rejoyce continually ia the meditati- 
on , and aflurance of thofe things , which are 
appointed unto the Ele& in the Booke of God: 
befides, not to fcare death, not to be moved with 
any Tyranny, or evill tidings, but to bee like a 
fquare ftone that ftands even upon his owne 
bottome , in whatfoever eftate hee is caft. But 
all his aflurance , joy, and comfort is loft , if 

the 



i 



Patils Conlperfion. 



*8? 



the heart bee but impure, and unholy towards 
God. Wherefore let this moove you to hate 
finne. 

The twelth motive,to move you to hate finne, 
is, becaufe finne is the greateft tyrant that God 
hath. The confideration what a tyrant luft is, 
would make you affraid of finne, if you did 
but know what vexation it would put you unto : 
from which tyranny you fliall never bee freed, 
till you come to give peremptory denials unto 
it in everything: for when ftrong luftspoffefle 
your hearts, they lead you about , diftradl you, 
and weary you. Now what greater enemy can 
any man have then hee , that drawes away the 
heart of his fpoufe after him, from her o wne hus- 
band i What greater enemy can any chaft wo- 
man have, then hee that entifes her to folly, and 
to make her his whoore : beloved, finne drawes 
away your hearts and affedtions from God : you 
are, or you ought to bee Chrifts Spoufe , then 
thinke with your felves , whether finne be not an 
enemy both unto Chrift , and unto your felves : 
It is true, it may bee it will promife you to make 
fetisfadiion, but performe nothing^for while they 
are yet living and quicke in us, wee are in this 
ftraight^either wee refift them>or not refift them : 
if we refift them , they paine us, and weary us 
out with imponunitie: but if we refift them not, 
then we put fewell unto the fire , and fo make it 
the greater: and when the luft hath gotten more 
ftrcngth, then it muft have more fatisfadiion , and 
___ Qjq when 



12. Mo- 
tive. 



286 



i$. Mo. 

five. 



Pauls ConVerfion. 



when that is done, ycc more will be dcfired$as the 
fire the bigger itgrowes, the more fewell it re- 
quires to feed it, and fo there will bee no end; 
but it will grow in infinitum , and infinitely, till it 
hath drawne you into perdition : therefore there 
is no way , but to put ic cleane our,and to quench 
every fparke - y to give no fewell to it at all, nor fo 
much as to gaze upon unmeeteobje&s, elfeihill 
you never bee free from the vexation, and tyranny 
of icbut rather fioke deeper and deeper,iike a man 
in a q.jicke-fand. Let this moovc you to hate 
finne. 

The thirteenth Motive, to move you to hate 
finne, is, becaufe finne will makeyouto come 
weeping home, if ever you come 5 bur if yon do 
not come home, then, as the Apoftle faith, your 
damnation Jltepetb not \ the longer you goe,the nee- 
reryou arc to hell, and further from God, And 
therefore it is better for you to come weeping at 
laft, then not at all ;and who went ever out from 
God, that fomctimes hod injoyed fellowship with 
him, bur they have come home by the weeping 
croffe : for in this cafe God commonly drives 
them home with ftormes , if they bee fuch as 
belong unto him. Hence the wayes of the Saints 
are (aid to bee hedged in wichthornes* if they 
keepe the right way, it islmooth and plaine, but 
if they fkp<fije, they will meete with thornes 
that will prickc and gall them : the Scripture is 
jfuli of examples : in David^n Salomonjx\ Manajfes, 
'in Paul, in Piter. Let this moove you to hare fi ine.. 

The 



Pauls ConVerfion. 



The fourteenth Motive 3 to move you to hate 
finne, is, becaufe you can never have any true con- 
tent, fo long as you lovefinne and live in it: as 
for example $ Let a man but looke backe unto 
former times before he wascalled,and fee whether 
he ever found fo much contentment in any thing, 
as hee doth now , if his heart be perfeft towards 
God, when hee walkes more exa&ly with him. 
Againe, whether it hath not beenc wearifome and 
reftleffe, to have his heart drawne forth to vanitie, 
and led up and downe with divers lufts : This was 
Davids pradice, Iremembredmy forrowingsin 
the night , and in the times of old, what joy I was 
wont to finde in thee:every man would live a con- 
tented life, and it is wearifome unto nature to live 
in difcontent 5 now that you may have true con- 
tent, hate finne. 

The fifteenth Motive , to moove you to hate 
finne, is, becaufe finne will at thelaft, whether 
you will or no,makeyou to confeffe,and fay, that 
you have done very foolifhly 5 I fay, never any 
man committed finne , but it brought him in the 
end to fay, as David hid ^ in % Sam. 24. 10. / 
have done very foolifhly : and, to exprefle tbis,that 
(pecch of Salomon is moft excellent, Ecclef.y. 15. 
I fetmy ftlfeto know thewickedntffe of folly, and 
the fooltjhneffe of madneffe 5 as if hee could nor 
fufficicntly, or eafily exprefie it , that finne will 
make a man to fee, that there is nothing but folly 
infinneatlaft: and in 1 Tim. 6. 9. finne is called, 
fooltjhneffe: hence then, it is extreame folly to 
Qq 2 com- 



287 



14. Mo- 
tive. 



15. My 

the. 



i Sam. 24.10. 
Eccicf.7. 2 J. 

1 Tim.tf.p. 



288 



i'S.'Mh 



ttve. 



Pauls Conyerfion. 



commit the leaft finne j it is good tooppofe this 
conclufionagainftall thereafons of Satan, That 
wee will not finne, becaufe it will bee our folly ; 
and if wee cannot anfwer in particulars, let us 
anfwer him in the generall, that wee will not yeild 
to any. It may bee, hee will tell you, that you 
(hall gaine fome profit , or pleafure , or fweet- 
nefle, or commodity by finning: but if you can 
bring your hearts, not to beleeve this, you will 
never doe it 5 and fay, the Scripture telsu^r hat it 
is extreame folly to doe fo, and wee (hall find it to 
be fo, therefore we will not:Let this move you to 
hate finne. 

The fixreenth motive, to move you to hate 
finne, is, becaufe finne will take you away from 
God , and God from you 5 and therefore that 
muft needs bee an evill thing , and worthy to bee 
hated of you, that will deprive you of God • it 
istheterribleft thing in the world, to have God 
taken away from a man : that which makes a man 
to loofe any thing that he loves , is hated of him $ 
as for example, a man that loves and refpe&s his 
credit, hee had rather loofe anything then that j 
it is a great griefe unto him, to be difgraced : to a 
rich man that loves his riches, it is a griefe to parr 
with them, and therefore hee doth hate a theife/ 
fo ir is the flaying of the foule to part with God ; 
a hoty pjan had rather part with wifeand children, 
riches, plcafures, and iriends,and life it felfe, then 
part with God ; and therefore it is, that in every 
regenerate man, there is bred by the fpirit a loa- 
thing 



Pauls Conner fons 



thiog of all finne: if you would not then part 
with God, hate finne 5 God and Mammon can- 
not abide together no more then light and darke- 
neffe. 

Now if thefe will not move you to hate finne, 
thenconfider fome motives to move you to hate 
it in regard of God. 

Firftj confider that God doth take notice of 
all th3t you doe,hee kes into the fecret corners of 
your hearts, and makes a diligent fearch: I know 
thy thoughts a farre off, (faith God ) and hee 
knowes the intent of your hearts. Revel. 3. 8. / 
know jour workes, and patience, and fo forth, I take 
notice of them, I knew them before you did a<$ 
them 5 therefore in every a&ion that thou goeft a- 
boutjfay jnow God fees me what I am doing, and 
hee knowes what I intend to doe:it ftands me up- 
on to carry my felfe uprightly in this a<5iion, leaft 
hee meete with me : for he is a God of pure eyes, 
and cannot beare with evill in his owne. You 
know what hee faid unto Nathaniel, lohn 1. 48. / 
knew thee, before 1 ptw thee: that is, thoumarvai- 
kft how I came to know thee,but marvell not for 
I did notonely know thee, but I alfo know thy 
heart 5 therefore confider this,that God fees you, 
and takes notice of your actions and thoughts. A- 
gaine, confider that fo much finne, fo much feed, 
and the more feed, the greater harveft ; the more 
finne, the more punifhment : therefore labour to 
hate finne. 

Secondly ^ confider that when God doth ftrike 
_ <1<L3 fot 



1. Motive. 



Revel.j.S, 



1 lob, 48. 



2* Motive. 



2pO 



Revel. i. io. 



I* 



Motive, 



Pauls ConVerfion. 



for finne, his wrath is exceeding bitter and terri- 
ble : for if it were not for the wrath of God that 
folio weth finne, afflictions would not bee fo bit- 
ter .-and therefore the Lord faith unto the Church. 
Rev. 2 .to, Feare none ofthofe things which thou [halt 
fuffemhzt is,feare them not,for that which makes 
them terrible , fhall not be mingled with them, 
j which is my wrath: for it is not afflictions that 
i are bitter, but fianein the afflictions that makes 
| them bitter, therefore let this make you to hate 
j finne , that you may efcape the wrath , and ven- 
jgeanceof God. 

Thirdly , confider that the longer God ftayes 
from afflicting of finners ; the greater and terri- 
bler (hall the ftroke be when it comes, and there- 
fore it were better for thee , that haft no intereft 
inChrift, that hee would ftrike prefently , then 
deferre it longer, that fo thy puniftiment may 
bee the leffer: in x^imos 5. faith God, / will 
ftrike at once, and I will net fit ike the fecond time, 
that is , when I doc ftrike I will ftrike fo that 
I (hall not need to ftrike the fecond time , and 
thus the Lord faid unto Eli : in 1 Sam. 3. verf, 
12. When I begin I will make an end, and this is 
thegreateft puniftiment that the Lord caninflifi 
againft any finner 5 it is as if he fhould have faid, 
I will not begin to afflift them and then ceafe, and 
give them fpaceof repentance , but I will make 
an end,that is,I will doe it in a moment, on a fud- 
den 5 I will but make one worke of it, I will be- 
gin, and I will finiih it in an inftant, and this wee 

fee 



Pauls Conlperfion. 



fee the Lord did upon Hophni and Phineas : there- 
fore let thismoove you to hate finne. Thus much 
for this point. 

K^tndheefaid, Arife, andgoe into the Citie, and 
itjballbee told thee, what thouflwlt doe. 

The point is this, that Chrift is exceeding mer- 
ciful], and exceeding ready to fpeake mercy unto 
thofe that are truly humbled. 

I gather it thus, Paul was here ftrucken downe 
with an apprehenfijn of finne , and being thus 
exceedingly humbled in the fight of his finnes, 
Chrift meets him upon the plyablenefle of his 
will, jvith a word of comfort, {Arife) : this word 
is full of comfort , for it is as if hee (hould have 
faid, Paul bee not too much dejeft and caft 
downe at the apprehenfion of thy finnes, as if 
there were not aboundant mercie in mec to par- 
don it, but arife, that is, goe,and I will (hew thee 
whatthou (halt doe,to fave thine owne foule . and 
ic (hall be told thee, what thou (halt doe for mee, 
but feare not, bee of good comfort: now that 
Chrift is full of mercy , wee will prooveit by 
Scripture, cfrLatth. i i.iSXome unto mee all that are 
weary and heavy laden } and I mil eafeyou : in thefe 
words, there are three things. Firft, the conditi- 
ons of the perfons that muft come, andtho-feare 
fuch as are weary and heavy laden. The fecond 
thing is the qualification of the perfons that are 
truly weary, and heavy hden : fir ft, they muft be 
meeke : fecondly, thty muft be lowly : the third 
thing is, the pauerne or teacher of them, and that 

is 



Z$>1 



Dotlrine. 



2?1 



Pauls Coitoerfion. 



I. 



is Chrift 5 the beft, the holieft , and wifeft Tea- 
cher in the world : learne of Mee, 1 am ready to 
teach all, and to upbraid no man : and then in the 
Iaft place, the thing that they mud doejthey muft 
take Chrifts yoke, and fo they (hall be rid of their 
burthen 5 the fumme of it is this, if you bee wea- 
ry and heavy laden with your finnes, and have a 
defiretobceafed, it is no more, but come unto 
Chrift, and hee will cafe you : that is, if you be 
heavy laden with finne, Chrift is ready to take 
off your burthen, and to put upon them the eafie 
yoke of obedience and holinefle. Againe, in Eft. 
57. / dwell in the high and migbtie place, with 
him alfo , that is of a contrite and broken Jpirit, 
that is, there is but two places that God delights 
to dwell in, the one is in heaven , and the other 
place is,in a humbled heart : now furely,hee will 
not dwell there where he loves not : for to dwell 
notes a fpeciall prefeoce with them , that is, hee 
will not onely dwell in the heart , but hee will 
make his pretence to comfort the heart . and a- 
gaine, in Efa. 66. I will bee neere unto them that are 
bumble, and that tremble at mj words 5 that is,I will 
take a fpeciall care of them that are humble : this 
readineffe of Chrift to receive finners, is excel- 
lently fet forth in the parable of the Prodigall: 
How readily did the father receive a rebellious 
childe -, even fo ready , and much more ready is 
Chrift to receive finners that are humbled : an ex- 
ample we have in David, how ready was God to 
pardon Davids great finne, when he had humbled 

himfelfej 



Pauls Cortoerfion. 



himfelfe j and the fame we fee in Peter > and fo here 
in Pdul.The reafons of this point arc thefe. 

The firft reafon is, becaufe mercy pleafeth him, 
as it is in Micha.-l will pardon your tranfgreffions, 
becaufe nacrcy pleafeth mec,that is,he delights to 
(hew mercy to finners,and what man will not wil- 
lingly doe any thing that pleafeth him. 

The fecond reafon , becaufe mercy is naturall 
unto God , that is , it is his nature, for although 
mercy be a qualitie in us, yet it is a nature in God, 
and what man will not willingly doe any thing 
that is agreeable unto his nature. 
The 3 d . reafon ts,becaufe God is rich in mercy $ a 
man that is rich, he will not refpeft the giving of a 
fmall gift •> but he will give liberally & bountiful- 
ly ,and it is for his credit to doe thus : now if it bee 
thus with men, then how much more with God, 
becaufe he is the Store-houfe,& hath the fountain 
in himfelf-and therfore it ftands with his honor to 
give liberally, to be rich in mercy to his children. 
The fourth reafon is, becaufe God is our Father, 
and you know a ftther hath a tender affe&ion over 
his children, and if it be thus with men , then it is 
much more with God towards his children 5 thou 
needftnot ro fears the mMog of hi$ mercy , if 
thou be -one of Gods children. 

The consideration of this, that God is excee- 
ding merciful!, (hould draw us clofe unto God, 
chatis,is God merciful!, then lee us run unto him 5 
this hoping of mercy, fhould winneus to come 
unto himjfor what is that which makes a Tray tor, 

Rr or 



*P3 



I. Reafett, 



i.Reafo 



on* 



3. Reafon. 



4. Reap 



on, 



l.Vfe. 



2^4 



Objett. 



Anfw. 



2. Vft. 



i, Bel 



Pauls Conyerjion. 



or a Malefador after Hue and cry, to come in and 
lay downc the armes of Rebellion, but the Pro- 
clamation of mercy < and in hope of this he comes 
in 5 Therefore when you heare that Chrift is ex- 
ceeding mercifull, then come in : only lay downe 
the armes of rebellion, and you fhall finde mercy. 

objetl. Oh but faith fomc, I would willingly 
come unto Chrift, but alas, my finnes are fo ma- 
ny, and fo great, that I feare Chrift will not re- 
ceive mee. 

Anfo. To this I anfwer ; what if thy finnes be 
exceeding great and many, yet they are not Infi-j 
nice, that is, they doe not exceed the price payed 
for them. But God is Infinite in mercy ,and there- 
fore exceeds all thy finnes. Againe,confider the a- 
biiitie and power oi God, hee is able to make thee 
cleane,and purge thee from all iniquities and there- 
fore feare not the greatnefle of thy finnes.-onely la- 
bour to find the condition, faith, in thee: and then 
come and take of Chrift freely. 

Secondly, if God be exceeding mercifull, then 
let men take heed , that they wrong not them- 
felves in regard of falvation by the negled of 
thofe meanes,whereby grace is got:that is,let men 
be humble , and then kt them know, that Chrift 
is mercifull : And that you may not put ofFrepen- 
tance, and the getting of grace, confider thefe par- 
ticulars. 

The firft thing is this, take the time and oppor- 
tunirie when grace is offered y that is, it will bee 
good for you to (hike while the Iron is hotc, I 
and j 



, 



Pauls ConVerfion. 



andgrinde while the windeblowcs, and faile 
when there is a faire gale 5 fo it is good to follow 
the fpirit in its motion: for. as there is a rime 
when the fpirit is offered , fo there is a time when 
the fpirit may bee got, and therefore it is, that 
this time is fo infilled upon fo often in Hebrews 3. 
To ddj if jet mil heart his veice, &c. that is, there 
is a time when God wil not be found of us,though 
wee would give a world to have but one motion 
of the fpirit againe, one moment of repentance , 
one offer of grace, but you (hall not : well then, 
now you have the time and oportunitie, that is, 
the day of falvation 5 I offer you Chrift and fal- 
vation, and you may have him if you will but re- 
ceive him, that is, if you will but fufFerhimto 
rule in your hearts, if you will but acknowledge 
him to bee your Lord and King; you (hall have 
him whatfoever thou art, or haft becne for the 
time paft } onely if you will be a new man for the 
time to come: but if you will not receive Chrift 
now,but refufe him,there (hall a time come,when 
thou wouldeft receive him , but then thou (halt 
not. Remember the five foolifh Virgins, iM*tth. 
25. They were fhut out of the marriage chamber, 
and fo maiftthou, if thou now refufe him. 

Secondly , confider that repentance is not in 
thine ownc power, that is, it is a turning of the 
heart and cafting of a man into a new mould, the 
fetting of the heart in a right way , and withall 
know, that there is a falfe repentance : Cain, and 
Eftu, and ludts repented, as well as Pad and Peter 

R r 2 and 



195 



». Heifd 



z^6 



Pauls Cotfperjion. 



and David, but the one proceeded from the Spi- 
rited the other from the fkfh : it rauft bee found 
repentance, if it bee acceptable: now this no man 
can doe of his owne power or ftrcngth, /except 
there bee a fupernaturall workc of grace in the 
foule. There are two caufes why God dochafflid 
his children 5 Firft, Gadaffli<93 his children, be- 
caufe of fome fcandall , I fpeake now of Gods 
children,and thus David was affiled, becaufe he 
gave a juftoccafion of fcandall in the matter of 
Vrtah^ therefore God affiles him: Secondly, to 
weane them from the world,becaufe God knowcs 
till they bee humble, and bafely efteeme of them- 
felves, and the world, they will not prize Chrift, 
or grace 5 but when they are throughly humbled 
then they will come in and take Chrift j and there- 
fore it is , that wee preach Chrift generally unto 
all, that whofoever will come and take him, may 
have him : and therefore this is the queftion that 
wee move and propound unto all men , whether 
they will receive Chrift,that is, whether they will 
take him above all things for better or worfe , to 
be their Lord, Maftcr, and King : if they will 
thus receive him , they (hall have him : it is no 
matter, as I faid, whatamanis, or what a man 
was, onely if he will be another man for the time 
to come 5 and therefore it is f&lfe preaching,to fay, 
they muft come thus and thus , as if Chrift 
were purchaft with ot&r owne gift , but we preach 
Chrift freely , without any condition , without 
any exceptions of perfons, Whofoever will lee 

him 



Pauls ConVerfion* 



197 



him come and take of the Water of life freely , as 
in Rtvei.zz. And that Chrift is thus ready to re- 
ceive hutnbkd finners , you may fee in his readi* 
nefle to receive all manner of people, whileft hee 
was on the earth , with feverall dUeafes : he put 
none away that came unto him. Againe,coBfider 
that if Chrift fhould not bee mercihill, then the 
end of his Redemption (hould be loft : for where- 
fore came he but to £hevv mercy unto finners < A- 
gaine, confider how ready he is to receive finners, 
from the mouth of his Minifters, 2 Cmntb.f.io. 
Now then we Arc Embajfkdors for ChriH \ as though 
God did befeech you by us 9 wee pray you in Chrijls 
fiead, beeyee reconciled to God : that is, wee ufe all 
theperfwafions, and motives that we can . we ex- 
hort, rebuke, inftruft you , and all to this end to 
make you willing to receive Chrift j nay wee doe 
aot onely befeech you, but with thofe in the Gof- 
pel wee compell you to come in, that is, wee per- 
fwade you often againft your wik , to receive 
Chrift. Now the things that keepc men from 
Chrift is this; they fay, that they are not fit to 
come to Chrift, and therefore they will not 
come : but men are deceived, for there is no other 
fitting condition required of us by God$onely be- j 
leeve, aad you ftull be faved, that is, if you have j 
but a defire to come to Chrift , you may have ■ 
him : as for example, if there (hould be a generall 
proclamation made by the King, for all offenders 
let their crimes bee what they will ^ that whofoe- j 
ver will come in, and lay downe his armes of vc~ 

R r j bellion 



2p8 



Panls Con^erfion. 



bellion and acknowledge him to bee Supreme, 
(hall have pardon $ ic may bee there is fome offen- 
ders that have greater crimes then others , and o- 
thers lefle, whatfoever difference there be, it mat- 
ters not if they will but come in, they (hall have 
pardon : fo I fay unto you, if you will come in, it 
matters not what your finnes were, or arc $ Chrift 
here hath made a generall proclamation, that 
whofoever will come in, (hall have mercy i there- 
fore feare not what your fianes bee , onely gee a 
wiling heart to part with (inne, and cleave faft 
unto Chrift, and Chrift will not forfake you. In 
the time of the law every feventh yeare , there 
was a Iubilee, wherein every fervant was made 
free from his Matter ; but if any refufed then, then 
he was to be bored thorow the eares, and to ferve 
his Mafter for ever : beloved, now is the yeare of 
Iubilee, you may now bee free men in Chrift, if 
you will but receive Chrift 5 but if you will not 
then you (hall bee markt for the divell , and ferve 
him for ever: therefore, as Vyrrhtu faid unto his 
fervants, he that will freely goe with me unto the 
battel! , let him come 5 fo I fay unto you, if you 
will freely come in unto Chrift, come, and Chrift 
will receive you 5 but if you will not, Chrift will 
not have you to goe with him, that is, you (hall 
not: but this you will not doe till you be hum- 
bled 5 and therefore labour to get humiliation, 
and then whatfoever your finnes are, you (hall be 
faved, if you will but receive Chrift. Therefore 
examine your felves in what a frame your hearts 

(land 



Pauls Conner/ion. 



(land in : if fo bee you finde that your hearts are 
hardncd (as the Apoftle faith) that is,fuch as can- 
not repent, it will bee a difficult thing for you 
to receive Chrift 5 that is, if you have put the fpi- 
rit by his proper worke, and have hardnedyour 
hearts from bis feare, it will be a heard matteribr 
you to get the fpirit of repentance 5 the Apoftle 
cals men in this eftate, like Trees twice plucit up 
tj the rootes , lude verfe 1 a. that is, it will bee a 
hard matter to make them to grow againe, 
and be fruitfull : but if you be thorow- 
ly humbled , Chrift is exceeding 
mercifull and ready to re- 
ceive you unto fa- 
vour. 



Imprimatur, 
Rob. duftine. luly 30, 163 3 



FINIS, 



SINNES OVERTHROW- 

A GODLY AND 

LEARNED TREATISE 

MO %TlF°ICJtIO ^(j 

Where in 
Is excellently handled; Firft, the gcncrall 

Do&rineof Mortification: 

fFoRNI CATION. 

^ . . , „ . Uncleannesse. 

c^W/fc#^i^^ EviI1CoNCUplscENCE- 

howtoMorttfie | Inordinate Affection. 

^AndCoVETOUSNFSSE. 

All being the fubftance of feverall Sermons upon 

C o l o s. 3. 5. 

UHortife therefore jour ^Members, &c. 

De liverbd 

By that late fatthfull Prcachcr^nd worthte Inflrument of Gods 

gloric, J 9 h n v ? r e s t o n, D r . in Divinitic, Chaplin 

in Ordinaric to his Majcftic, Maftcr of EvMnucU 

Colledge in Cambridge , and fomctimes 
Preacher of Lincolm-lnne. 



The third Edition , corrected and enlarged. 



London, 

Imprinted by Felix Kingflon for Andrew C ro9 h* ai ^ 

are to bee (old by Daniell Frere, athisShoppe 

without ^Iderjgate. 1635* 



THE CONTENTS. 

FirftjIntheTreatifeof Mortification, 






DOCTRINE I, 

THe height of Glory which we expeSi by Chrifl, Jhould 
aufe every man to mortijie finne 9 page 3 , 

DOCT. II, 
The frame of our hearts 6ught tofuitewith thofe conditions 
that we receive by our union with Cbrift, p. 4. 

Explication, 
Mortification is a turningofthe heart from fin to grace, ibid. 
^Mortification called a turning of the hearr, becaufetke 
heart by nature is backward and averfi from God. p. 5. 
Sinnefeemingly mortified 5 

X. When the occafionii removed, p. 6. 

2 . When it is not violent *nd ragingjout quiet, p. 7. 

3 . When it is but removed from one fin to another, ibid. 

4. When the Confidence is affrighted with the judge- 

ments of God. p. 8. 

5. When the firtngth of nature is f^ent. ibid. 

6. BewgteHraimdfromfii^ne by good education, p.p. 

USE I. 
To examine by theferutesfinnes M^rti^cation. ibid. 

(Mortified luUs howne , 

X. By a dcepe humiliation of the Sonic y page 1 o. 

2. By the general/tie of it, ibid. 

3. By the meafure of Grace, anfivering the mcdfureof 
corruption^ page n. 

4. By the continuance of them. p. 12. 
«fl 2 Motives 



The Contents. 



- 



^Motives to Mortification : 

i. There innopleafureinfinne. P- x 3« 

Pleafire in ftnne is no truejolidpleafure, but a Jicke plea- 
fore, p. 14. 

2. The fitisfjingof/uft is anendleffe mrke, ibid. 

3. The great danger of finne. P**5» 

4. The deceit of finnc. p. 16. 
Sinne deceives foure wayes : 

1. By blindingthe understanding* V %1 7' 

2. Bj making large promifes. ibid. 

3 . Bypromifing departure at ourpleafure. ibid. 

4. By making ajhotp offriend/hip. p. 1 8. 

5. The rebellion it occafions in us again ft God^ ib. 
tf. Thejlaverie it brings us unto Satan, p. I? . 
USE II. 
7V inftruft us that in every regenerate man there is a free- 
mil to doe good. p. 2 Or 

The power of a regenerate man confifts, 

1 . In performing any dutie God commands \ according to 
the proportion of grace be hath received, p. 2 1 . 

2, In refilling any temptation according to the fame 
meafure of grace. ibid. 

OBJECT. 

In the regenerate jtheflejh fajletb again ft the (pirit ^•xbid. 

A NSW. 

Corrupicn reignesnot, though it may take pojpfiion in the 

heart of a Regenerate man ± it exceeds not the meafore of 

Grace. ibid . 

USE III. 

To exhort us to abftainefrom thtfime of the hearty as mil 

asfmne in the outward anions. p. 2 2 

OBJECT. 






The Contents. 



ibid, 
p. 30 



OBJECT. 

%MenJhaH be judged by their works ^ net by the thoughts of 
their hearts. P« 2 S- 

ANSW. 
GodwiR judge the thoughts of the heart, at the caufe . the 
atfions 3 or workes, as the effetts. ibid . 

USE IV. 
ToUachuithatnomanis fo holy, but he needs mortifica- 
tion. 24 
The meanes how to come by {Mortification, are 
I. Outward. 

1. ^Moderation in lawful/ things. 
The danger ofexcejje in lawfull things. 

2 . Fowes and Promifes. 
ThelawfulneJJeofFowts, and how they are to be e- 

fteemedof. ibid. 

3. Theavoydingofalloccafionstofmne. p. 31 

OBJEECT. 
Vrofeffors being fir ongin faith, need not avoyd occafions of 
finnc* p. 31 

ANSW. 
Opinion offtrength in faith is awtaknejfe in men, for the 
morefeare, the morefirengtb\ befides, habiimll grace is 
but a creature, and therefore not to be relyed on. p, 3 2 
4, The lawfull exercife of Faffing and Prayer, ibid. 
II. Inward. 

1 . To get a willing htart. p. 24 

1. To take Raines about it. p. 26 

Two errors about ^Mortification : 

x . That allfinnes have alike proportion of labour to m$r~ 

tifiethem. p. 27 

A 2. That 



The Contents. 



2 . That mortification is not a continued worke. p. 2 8 
The fruitles pains ofPapifis in affiifting their bodies ,&c.\b. 

3. The affiance of the Spirit, p. 53 
OWtanes to obtaine the Spirit , ar c^ 

1. To how the Spirit. p. 34 

2 . Not to reftsly grieve, or quench him. ibid. 



v# ? 



P* 34-35- 3^ 



W&4/ it is toKgrieve >the Spirit. 
CquenchJ 

3. To ufe prayer. p. 36 

4. To wa/ke in the Spirit, p. 37 

5. To get a lively faith, p. 38 
Justifying faith onely purifieth the heart. ibid. 
:rt* holyChoH not ejfentially but by a divine power 

dwellt thin the heart. P'39 

That Utoertif cation goeth before luHifying Faith, is 

an err or. p. 40 

£. TegetfpirituaDloy. ibid, 

7. Togttanhumbleneffeoftninde. p. 42 

DOCT. III. 

7^4/ all earthly members art to be mortified. p. 4 3 

Members arefinfull i exorbitant afftftiom of the [0ulc,for 

theft reafons .• becaufi^> 

1. They fitt up the heart. p. 44 

2. They proceed from the unregenerate paru p. 4 j 

3. They ar c weapons of unrigbtcoufneffe. ibid. 

4. T&y *r* if* rt 00/tf *£* £**;?, as any member to the 

body. ibid. 

Inordinate lull meant by earthly members. p. 46 

Wfci/ // £ /# £t earthly-minded. ibid. 

By the power of nature a man may conceive offpirituall 

things , and yet be earthly-minded : 



The Contents. 



x. 2{otfpiritua/ly* ibid. 

2 . 'Hot from an heart illightmd by the Spirit, p. 47 

3 . By the knowledge of his undemanding, ibid. 
A man may come to knowfpirituaU things ,& not be renued. 

1. By feeing a vertue in heavenly things excelling all 0- 
ther things. ibid, 

2. By being of a noble fpir it. ibid. 

3. By feeing holinejfe in the children of God. p. 48 

4. By feeingthe attributes of God. ibid. 

5. Byfeelingthefweetnejpofthepromifes. ibid, 

6. By beleeving the re function to life. ibid. 
The order of the faculties ofthefbule* p. 4? 
Whether Nature can maim unto true knowledge. ibid. 
\*A naturaS man may know JpirituaU things, in their fub- 

Jlance, not as a rule of his life. p.5 o 

fleavenly-mindednejfe is the workeofa new life in a man,ib. 
Heavenly- mindednefji admits increafe in knowledge^ p. 5 3 
The VnderUanding the feat of heavenly -mindednejfe. p. 5 4 
Kjin enlightncdvnderftanding communicates it felfe to the 
refi of the faculties 1 

1 . By taking away the lets unto good y p. 5 5 

2 . By with/landing the motions of inordinate pafionsjb* 

3 . By laying of en the vileneffe of inordinate affe8ions,ib. 

4. By ruling and guiding them, p. 5 6 

USE I. 
To reprove fuch a* favour earth ly-mindedneffi, pr inordi* 

nate ajfeftions, ibid. 

Reafons againU earthly-mhdtdneffe^ ar<u> 

I. Inrefpedofmen: 

1 . /* takes away the excellency of the mature y p. 5 7 

2. It wounds the fouk^ p. 58 

A 2 II. In 



The Contents, 



II. Inrefpe&ofGod: 
U fcts upfpiriiua/i idolatry in the heart, p. 5$ 

I I I. In rcfpc<ft of ProfcfTors : 
// is uvbefeming them, and makes them like Swine, p, 60 
Great dff.rence bettveene the back-fliding of the Saint s^and 

of the wicked^ p. 62 

Back- ft ding in the Saints is can fed, 

1. By bollow-beartedneffe, ibid. 

2. By evill example of men. ibid. 

3. By rcmovahfrom under apowrfa/lminifieric, p.63 
\^4 threefold caveat to the Saints, p« 6 3 
Divers objections ofeartbly-windednejftanfwered: 

OBJECT. 1. 
Earthly things areprefent. p. 64 

ANSW, 
Heavenly things pre fern, as joy in the hoi) Ghofl^c.areto 
he preferred before earthly things, ibid. 

Difference betweene nature andfenfe, ibid. 

OBJECT. 2. 
Earthly things arefenfibly felt, p, 65 

ANSW, 
UWen are deceived h for the greater thefacultie, the greater 
thefenfe, ibid. 

A threefold difference betweene the fuperiour and inferiour 
faculties, ibid. 

OBJECT. 3. 
Eanhly things make us to be well thought of. p. 6j 

ANSW. 

A good opinion must not be regarded in any thing thatjhall 

occafwnfwne, p. 68 

k^ remedy against opinion, is a found knowledge in the word 

of God, ibid. 



The Contenrs. 



OBIECT. 4. 

Earthly things [heme ofgrta t worth unto us, p. 70 

ANSW. 
They mil not doefo, if compared tofpirituall things, ibid, 
KjSllmem comforts (land in Gods face, p. 71 

USE II. 
To exhort men to leave their earthly -mindedneffe, p, 7 2 
^Motives to mortifit our earthly members : 

1. T he deviH en/hares us by them. p. 73 

2. They bind us fa si from God to the Devi/1, p. 74 
tjtteanes to obtaine the loathing of earthly things • 

1. Sound humiliation, p. 7 5 

Three falfe grounds thereof ibid, 

2. The royaltie of Jpiritualt things, V*l& 

3. Aconftant and diligent watch over thebcart. ibid. 
tJMeanes to get heavenly-mindedneffe : 

1. Faith. p, 77 

K^d twofold fhare of the world, ibid. 

2. Humilitie, p. 7 8 

3. A judgement rightly informed. p # 7P 

4. 4j%£/ wtt /£* Att-fujficiency ofGod, p. 80 

5 . /* remembrance from whence we are fallen, p. 8 1 
^4 comparifon betweene aJpirituaH and a bodily con- 

fumption. p. 82 

{Motives to heavenly-mindedneffe . 

1. Heavenly things the bell objefi, p. 8 3 

2o Nofweetnes in earthly things t \>&^% 5 for z reafons: 

1. Becaufe they are mutable, ibid. 

2» Becaufe they either belong to perfons that are^> 

1 4 Good, belonging to God 5 and therefore cannot 

content them, becaufe they draw their afftBions 

A 3 from 



The Contents, 



from God. p. %6 

.2. Wicked junto whom they dre notfanftified, ib. 

3. 2{g fdvationby earthly things, p. 88 
God will have all thefoule^ or none. p. 8p 
C£r*'tfs two market of a Chriftian. p. p 

4. Heavenly things art the better fart proved, 

U By Scripture. ibid. 

A four ef old difference betweene earthly and hea- 
venly things. ibid, 
2. Byreafon. p«?°« 91 

5. i^B things are at Gods difyofing. p. 9 4, 
Markes to know whether wee have loft our -earthly 

mindedneflfe. 

1. By the moderation of our, care and delight in earthly 
things. pop 6 

Signesofthe excejfe of our delight in them, arcj 
i. Our immoderate defire of getting & keeping them,ib. 
2. Our excejfe in ourpleajures and recreations. ibid. 
Recreation when lawfuS. p. 98 

2 . By the efteeme we have of heavenly things. ibid. 

3. By our Spirituall tajle, whether wee reliijh heavenly or 

earthly things beft : as the Word ? reached, p. 1 o o 
Eloquence no ornament to the Word Preached, p. 1 o 2 
The Wordjhould not be mixed with it. ibid. 

How Learning and Arts are necejfary to the Preaching of 

the Word, p. 104 

CWiniBers jhouldnot endevour to fleafe the people with 

Eloquence, p-i<>5 

4. By our judgement of heavenly things. p. 106 
Spirituall knowledge wrought by the Spirit, able to judge of 

1. Per fins. P«*°7 

2. Things. ibid. 



The Concents. 



Spirituall renovation is difcovered. 

i. By the Affettions. p. io8. 

2 . By the Speeches. p. I op . 

3. By the Afttons. p. 1 1 2. 
5, By our brookingthe word of reproof e. V tll 3* 

USE. . 
To exhort fyirhuall minded men to grow more and more 

therein. P« 1 14. 

The if aft finnes to be avoided. ibid. 

Secret finnes to be looked into. p. 1 1 5. 
CMotives to grow in heavenly mindednejfe, are 

1 . Hereby we are able to doe every good worke. ibid. 

2. Hereby God is honoured. p# 11 6. 

3 . Hereby we mayfrevaile with God in prayer, ibid. 
uf few faithfull praters may doe much good. 117. 

OfFORNICATION. 

DOCTRINE L 

ALL meleanneffe is a thing God would have mortified, 
and quite defiroyed out of the hearts that hee would 
dweUin. p. 11^. 

DOCT. II. 
Fornication is a finne that muftbi mortified, p, i2o» 
ThehainoufneflTe of this fin of Fornication appeares, 

I. lnthefinfulneffeofit:Yot y 

1 . It is contrary to Gods Spirit. 

2. It makes aftrangenejjc betwixt God and us. 
3 • It is a punifhment of Other finnes. 

4. It lay es wafte the Confidence, p 
j. // delights the bodte more than any other fin. 

II. In the punifhment of it : For, 

> 1. God 



121. 

ibid. 

122. 

123. 
ibid 



The Contents 



i . God himfelfe takes the punifhment of it into bis own* 

baud* p. 124. 

2 . God refer ves filthy perfonsfor an heavy judgment. ib. 

III. Inthe danger of it. p. 126. 

IV. In the deceit fulnefe of it. V- 12 7* 
The deceits of the Divell, whereby he inticeth us to 

this finne 3 are 

1* Hope of repentance, xbid.fVith considerations againfl 
that deceit, ibid. 

2 . Frefent impwitie. p. 1 3 1 . 

Conf deration again (I it. 132. 

3. Prefentfweetneff'einfmne. 133. 

Conf derations againfi it. p. 1 34. 

4. Thefalfnes of comon opinion and carnal reafin.p.13 5 

5. Hopeoffecre[te. p.i^. 

Conf derations againftit. p. 1 37. 

USE I. 
7*0 *Ar£0r/ <t# men to clenfe thefilves from this ilthints. 1 40 

USE II. 
To per [wade all men to mortifiethe inward corruption^ afwell 
as toabftainefrom the outward attion. P-I43 • 

Trials whether this luft be mortified. 

1. K^fnuniver fall change. P« I 44» 

2. \^£n hate and loathing to thisfinne. ibid. 

3. \^4 conf ant keeping our fives from the afting of this 

finne. P-*45- 

Meanes againft Fornication : 
1 . For fuch us have heene addtcled to this finne 5 Let them 

1. Get an humble heart* P« x 47- 

2. Labour to bring their hearts to loveGod^ who hath 
forgiven fo great a finne. ibid. 

3 . Beware lejl Satan beguile them . p.148. 



The Concents, 



2. For thoje thatjlill live infinne \ Let them 

1 . Labour to get an a (fur ana of pardon, 

2. Endevor to have afenfe and feeling of their fn.lbid. 

3. To lay hold on the Promtfts, and apply them. p« 1 4?. 

4. Vfe&bftmenceandfaftwg* p. 1 50. 

5. Refolve again ft it. P«*5*. 

6. Proportton the remedie to the difeafe. p. 1 5 2 . 

7. Turne their delight to God and heavenly things. ibid. 

8. K^iccuHome themselves to frequent prayer, p.153. 

Of U N CLEANNESS E: 

DOCTRINE I. 

U^cleanneffi is one ofthejinnes that are here to bee mor- 
tified, p. 1 5 6. 
The hainoufneffe of the fio of uncleanneffe, appeares. 
1 . Becaufe it makes thefmner herein, a man of death. 
t . Becaufe it is afmne againft Nature. 
j. Becaufe it is again [I ones Jilfe as felfe-murder* 
4, Becaufe God makes it apunifhment of other fins. 157. 
The deceits of Satan to draw men into thisfinne, are 

1. ii+pe of after repentance. 

What repentance is. p. 1 5 8 . 

2 . The deferring ofpunifhment. 

3. the common opinion of this fmne. V %1 %9 y 

4. The privateneffe andfecrecie thereof. 

5. The prefent delight they finde in it. p. irfi. 



Of Evill Concupiscence. 

DOCTRINE I. 

Fill Concupifcence is a fmne to he mortified. p. 1 6 2 . 
» Reafons thereof are, 

B 1. It 



The Contents. 



1 . It mil bring forth aftuaflfinncs* p. 1 63 . 

2 . // defies a man by hiding finnt in bis htart. ibid. 

3. Jt manes a/igood action, ibid, 

4. // makes Gods Comandements grievous unto u s . I £4. 1 
Tfo nature of evi/l Concept fcence what. p. 1 6 5 . 
Thefinfu/nejfe of evilt Concupifcence. ibid. 
r£* operation of evilt Concupiscence in conceiving And 

bringing forth finne. p. i6£, 

"Evil cocupi fcence, both babttual&aclHdljo be mortified.168 
All (wis to be abflainedfromjbecaufe God for bids it. p, 1 70. 
Adts to mortification arc 

1. x^Afcrious meditation upon mens courfes. p. 171. 

2. \^s4 fupprc fang and keeping dome of hfl. p*i7*. 

3. K^d reftifying of the judgement, ibid. 

USE I. 
To get free from this (trine. p.173- 

The math of God on 'the.cnature works terror in the confei- 
ence. P«J74- 

Three fignes of mortifying this ftnnci 

j . A gener alt reformation in heart and life. p^i 7 5 . 
2 .A right judgement of (inland a true lot bing tberof.\y6 
3. Attuall abstinence fromfinnc. V A 77* 

QVEST. 
Whether a man after true CHortif cation may fall into the 
fa we finne againt. ibid . 

ANSW. 
He may fill into the aft, but not the love of that finne. ibid. 
Meancs to the mortification of t his fione, are 

1 . A labor for an affurance of par don for our fins. 178. 

2 . AbUinencefrom aHoccafion of finne. p*i 80. 

3. A delight in grace and bohnejp. p. 181. 
4 r Fervent and hear tie praUr. ibid. 



The Contents. 



Of inordinate Affection. 
DOCTRINE L 

ALL immoderate Affcttions mufi be mortifed. p. 1 8 5 . 
What Affc & ions are. p. 1 8 6. 

^NaturaU^ 7 
Three forts of AffettionsAcarnall^ > p.i??. 

CSpirimll.i 
Lsfffeffions when inordinate. p.i?o. 

Trials of inordinacie of Aflfe&ions, are 

1. To examine them by the Ru/e: the Rules are 

1 . The objeCl mufi be good. p. 19 1 • 

2. The end right. 

3. The meafure right. 

4. The order and feafon fitting. 

2 . 7* examine them by the tfftfts 3 7#* <^#j *r* 

1. The diBurbance and hindrance of reafon. ibid. 

2. An indijpofition to holy duties. P* 1 ^* 

3. The production of evill aclions. ibid. 

4. The drawing us from God. p.ip4- 
Whatitisto mortifie afftftions inordinate. p«i£5» 

Reafons why they are to be mortified,are 
I .T^j <*>* ofgreatejl efficacie and command in thefeule.ib. 

2 . !rttfy make us either good or evill. (196* 

3 . They make way for Satan to take pojfcfion of the fiulc.p. 

4. They are the firft movers to evill. P« x ?7* 

USE I. 
To exhort us to take paines in the mortification ofthefe in- 
ordinate affeclions. p. 1 98. 
Meanes to mortifie them, are 
I. Knowledge of the difeafe. B2 p. 200. 



The Contents. 



Two wayes to difcewe inordinate lufls 5 

1 . By bringing them to the Touch- (lone. p.2 o i. 

2. By confideringthe flops of them, ibid. 
3. The judgement of others concerning them. ibid. 

The caufes of inordinate affe&ion,are 

1. UMif-apprehcnfion. p.202« 

Remedies againft mif-apprehenfion. 

1. Togetflrongreafons out of Scripture* p. 203. 

2. To get a lively faith. p. 2 04. 

3 , Experience ofthenaughtineffe of them. 

4, Example of others. 

2. Weakneffe andimpotencie. p.2o5. 

Re me die againjl that, is to gather fir englh. 

3. Lightneffeofthe minie^ p. 2 07, 

Remediejofinde out the right objeft, which is God. 

4. Confufion that rifeth in the heart atfirjl rijing ofthe.209 

Remedie timely prevention. ibid. 

5. Corruption of nature. p. 2 10. 

Remedy to get a new nature* 

6. Want of 'Spiritual! watchfulnejp* p.212. 

7. One fwne caufc and roote of another. V u2l i> 

Remedy^ to pull up the root. 
God the onely agent of Mortification. 
USE II. 
To reprove tu for firmtfull affeflions. 

Motives to conquer inordinate aflfl&ions. 
|, ihey aretherooteofallevill. P«2I5 

2. They wound the fou/e. p.2i£. 

3 . They breed foolijh and hurt full lutfs, p. 2 1 7 

4. They hinder the doing of good a[i ions ^ p. 2 1 8 

5. They bring fbumc and difhonour. ibid. 
6* They blinde the reafon and judgement y p 4 2 1 9. 



The Contents, 



Of CoVETOUSNESSE. 

CO vetoufnefje what. p t 2 2 o 

Wh) it is called Idolatry. 

DOCT. 1. 
Tofeche helpe and comfort from riches or any other creature, 
and not from Godalone^ is vaine andfinfulL p. 2 2 1 
DOCT. 2. 
That Covetoufnesjwhicb k idolatry ,ts to be mortified jp.n 2 
Reafons that Godonely can be comfort unto us, and not the 
creature y arc_j 
I. God is AlUfuffictent, p. 224 

2 1 The creature is emptie and vainc. p. 2 2 5 

3. We commit the finne of idolatry in giving that to the 
creature which is due to God. p. 2 2 6 

USE 1. 
To exhort men to abjlaine from lu fling after worldly things, 
God can give comfort without riches, ibid. 

The creature without the Creator is as the huske without the 
kernel! s p. 228 

Confiderations to diffwadefrom trufting in the Creature : 
1 • The creaturj ofitfelfe hath no power to comfort, p. 2 29 

2. The creature reaches not to the inward man* p. 2 3 o 

3 . y^A multitude of creatures muftgee to the comfort of one 
man, p. 2 3 1 

4. The comfort of the creature is but dependant fell city jk. 
Whatfoevcr men leave their children without Godshlefing 

is noihing worthy p. 2 3 3 

The deceits wherely men arc kindred from mortifying thh 
finne, arcs 

I . They thinke them Gods blcfingf, p. 2 3 4 
Blepngs confidered without thanke full referenced 
God, ceafe to be blefings. Bj^ We\ 



The Contents. 



We receive the creatures as blcfitngs : 

1. When we depend on God/or the difpoftngjontinuing, 
And want of them. p. 234 

2 . When we thinke the fame things may he without cm- 
fort unto us. ibid. 

3 . When we thinke we may have comfort without them. 

2. They apprehend prefent comfort from the abounding of 
ihtm. P»*3^ 

We may not judge of outward things byfinfe and feeling, 
but by faith and a r edified reafon. 
To helpe our judgement therein • Confider, 

1 . They are but vanitie of vanities. p. 2 3 7 

2. What other men, that have bin affittlcd, thinke of them. 

3. What your f elves willjudgt of them at the day of death. 

4. What youfhallfnde them for the time to come. 

rA refrejhing of the htart by the 
Scnfe of comfort doubled Creature : 

proceeding from jAn apprehenfton of Gods favour 
C in thofe blepngs. 
J jy in the creature may be a 

1. RemtJ]ejoy,as if we joyed not. P-239 

2. Loofe joy ^ that may bccajloff. P-*32 

3. Dependant joy, eying the foantaine. ibid. 

3. They reafon falfely. 

Riches come not alwaies by labour, nor comfort by riches for 

1. Godmaketh a di/proportion betwixt the man and the 

blefong. P- 2 4i 

2 . God hinders the ejfefls y though the causes concur re. 

3. Goddeniethfucceffetothecaufes. ibid. 

4. They fee the fe dings prefent and certaine, other things 
doubtful! andincertaine. Earthly ' 



The Contents. 



Earthly things fubjeft to change, but ftirituall things- un~ 

changeable. 
Signes to know whether our love to the creature be right or 
no : Confidcr, 
I. Whether our affeflion to the creature drawes our 
hearts from God. P- 2 43 

2 • When earthly and Ipiritua/i things come in competiti- 
on 5 which we make choice of* 
I . What our obedience is to God* 
4. What things trouble us mofi+ P*M4 

Our affeclion to riches [aid to be inordinate, p. 245. when 
wefieke them. 

1. By meafmemorethanwe f\)0uld. 

2. Bymeanesthatwejhouldnot. p. 246 
3* For wrong ends. ibid. 
4. In a wrong manner • which conftffsin t he fe particu- 
lars : when wefeeke them 3 

1. Outofkvetotbcm. 

2. TotruBtothem. 

3.. Tobeprffidupbytbem. p. 248 

4. To glory in them. 

5 . With too much ha fie and eagernejje^ 

In the deftre of riches there is a double content. p. 2 5 o 

1 . C<£ contentednejje, with a dependance on Gods will. 

2 . k^A contentedneffe^ with afubmifi.on to Ged* will. 
How far re a man ma) defire wealth. p . 2 5 1 
A threefold necef^uie of the creatures.. 

1. Qfcxpedtence.. 

2. Of Rendition and place. ibid. 
5, Of refreshment. 

\^d defire c j riches for fupcrfluitit and excejp, fmfull • for 
thefereafons : I. tjifans 



The Contents, 



1. CMans life fiands not in Abundance ofexcejfe. 

2 . // proceeds from an evill root. p. 1 5 3 

3. It may not be prayed for. 

4. // is dangerous, for it cboakes the Ward, ibid. 

5 . We have an expreffe commandement againB it. 
The end of a mans calling is not to gather riches 9 but toferve 

God, p. 25 5 

Riches ', the wages, not end of our Calling. 
Rules to dircft our care in getting wealth, p. 2 57 

'Kp going into other mens Callings. 
The end muft not be riches, but Gods glory. 
The care muft not be inordinate^. 
Signes of inordinate care, are 

1. Trouble in the acquiring. ibid. 

2 . Feare of not attaining. p. 2 5 8 

3 . Griefe w being prevented. 

A man is the covetous whe hejlrives not againjl covet oujhes 
Covetoufnejje fpirituall adultery jbi&aggravatcd in that 

1. It makes men wicked. 

2. It docs leaft good. p. 2 59 

3 . Riches are butfalfe treafure. 

4. They are not our owne. 
K^ittribuHs given to riches ^arcs 

1. They are many things. 

2. They are unneceffary. 

3 . They will be taken from us. 

4. They are not the beft. 

Uie 1 • To exhort men to mortife this earthly member Co- 
vetoufneffe, p. 2 6o.<JMeancs thereto, a* c_j 

1. Prayer to God. 

2. Hnmilitieforfinne. 

3. lmployment of them to better things . THE 



Two Cjodly and Learned 

TREATISES 

MORTIFICATION 

HVMILIATION. 

BT 

Thai late fefthftll Minifter , and worthy 

Inftrumcn? of Gods Glory, 
10HN PRESTON, 

D r » inDivinftic, Chaplaine in Ordinary to his Majefty, Mafter 
of Emanuel Colledge in Cambridge, and fometime 
Preacher of Lincolncs-Innt. 




L0ND02{x 



Printed for Andrew Crookt, and aretobefrld by Daniel Frere, 

without zAldcrfgate, I 6 3 5 * 



// 







THE 



DOCTRINE OF 

MORTIFICATION- 



COLOSSIANS 3.5, 

Mortifie therefore jour members which are ufon the earth ^ 
fornication, undeanneffe^ inordinate affeftion, cvill con* 
cupifccnce, and covetoujhejfe, which is idoUfry. 

His Chapter containeth divers ex- 
hortations unto heavenly min- 
dednefTe, by which the Apoftle 
labors to diffwade the Colofians 
from corruptible things, unto 
things not corruptible, but ever- 
lafting 5 not earthly 5 but heaven- 
ly • inthe which the life of a Chriftian, and true holi- 
nefleftandeth. 

In the fir it verfe he begins with an exhortation to 
fcefce heavenly things • Ifyee be rife* with Chritt , fceke 
thofe things that are above : that is, if you be rifen with 
Chrift,and dead uftta the fafhions of men,then there 
is an alteration and change in your foules wrought,by 

C which 




The BoBrineof uVortificatiort. 



which you are. brought to affedi that which is hcaven- 
» ly,and bafely to eftecme of earthly things : therefore 
ifjon bee rijen^ that is, if this heavenly fife, and dif- j 
pofition, and change be in you, thcaletthefamc-ap- j 
peare hy your he-avenly-mindednefie 5 that v is, by j 
feeking of heavenly things. * , 

Itithefccondr<r/?he joynes another exhortation 
grounded on the firft, to bee wifcandteunderftand 
them •- Set jour /iffetlions on things above: that is, let 
them bee fpecially minded of you,- let all your facul* 
tics bee filled with a knowledge of fpirituall things • 
and thisisfojoyned with the former, that there can 
be no (eeking without knowing- for how can a man 
feskc that whteh hee knoweth not > and ifthou haft 
no knowledge of heaven and heavenly things, how 
canft thouxkfire them i feeing where there is no de- 
fire, there is no feeking : And therefore if thou 
wouldefl feeke heavenly things,as Cfrrift^atid Grace, 
and Salvation, then know them firfh • 

A fterwards in the third Vcrfe he goeth on,and pref- 
feththis exhortation with divers arguments • firft, 
becaufc ICon are dead h that is, feeing you arc efcead unto 
earthly things^herefore ftrivenotnowto.be earthly 
minded.. SccondlyJFourlifets bidmthchrift: that is, 
your happinefle is npt feene vtftth Whef ie 6Y the body 
by looking on thefe earthly things, but yourhappi- 
neffeand joy is by Faith beholding Chrift, therefore 
fet your heart andey e on hinrwhere your life is; that 
is, youlookefor a pcrfe&ion of glory with Chrift, 
whichyou cannot have by minding earthly things: 
therefore be heavenly minded. 

In 



TheJ>otfrwe of (JHortificyion. 



In the fourth V % erfe the Apoftle anfwer eth unto a de- 
mand : for they might thus objed, You tell us that 
we (hall haye a perfe&ion of glory, and that it is-hid 
with C|hrifl,but when (hall we have it ♦ tjiat is, when 
(hall it be made manifeft unto us^TJnto tfeis*he Apo- 
ftle anfwers. When Cbrift, whoJs our life, Jha/l appeare, 
tbehjhall we alfi appeare with him mglory.And hereupon 
he groundeth another exhortation in the Verji I have 
read:as iAie (honld fay,Seeing you expert fuch a per- 
fection of glory to bee revealed unto you at Chrifts 
feconcf cqmming, then it (lands you upon to fet upon 
your corruptions, to kill, and to (lay them that feeke 
todepriyeyou of that glory, MorMe therefore jour 
earthly members • that is, (lay eveey roule affection, 
inordinate defire of earthly things, rid yourhearts of 
them by (laying oft hem ; and although it may feeme 
a hard worke, yetfight (till, or elfe you (hall never at- 
taine unto that Life you hope for: .Sothatthefirft 
general! point hence, is this • . » , 

That the height of glory \ which wet expeB by Chrijl, 

jhouldcaufe every man tpmortifejlmc^. 
This the Apoftle makes the ground ofoux Mortifi- 
cation 5 Ifyou be rifin with ChriftJeeke the things that are 
above, mortjfe th erefor e jour ear t^lj members^ that is^ex- 
cept you (lay fin, That hath (laine Chji'ft, you cannot 
get life with Chrift : Surely then, Mortification is not 
as men thinke it,a needlefle worke which matters not 
much whether it bee fet upon or no, but this is mens 
(ickneflfe; for, asamanthatisfickcihinkesPhyficke 
is not needful), becaufc hee is not fenfible of his dip 
eafe, when as* the Phyfician knowesthat it is a matter 

C 2 o£ 



Dotl. 1. 



Docl.y 



'Jht Doctrine of ^Mortification. 



Mortifica- 
tion what 
it is. 



of neceflity,andthat except he purge out that corrup- 
tion and humor of the body,it will grow insurable :e- 
venfo 3 except this corruption ofnature be purged ouP, 
it will grow incurable ^ that is, we cannot be favcd : 
therefore we know to mortifie fin is a work of neccffi- 
ty,whcreupon ftandeth every mans life and falvation. 
The fecond thing which we note, is this : 
T fat the frame of oar hearts ought to fuit with thofe con- 
ditions that We receive by our union with Chrift. 
And this alio th e Apoftlemakes another ground of 
Mortification 5 ifyouberifen with Chrift,freke hea- 
venly things, and therefore labour to mortifie your 
inordinate affe<5tidns,arid finful lufts,that fo/the frame 
of your hearts, and difpofition thereof, may fuit with 
heavenly things : as if hee flidiild fay , You profefle 
your felves to be rifinytith ChriB . that is,fhat you are 
in a more-excellent eftaie than you were in by nature, 
and you expe&a perfe<5fcion of glory ; then it muft 
needs follow, thatfheframetrf your heart muft fuit 
with your conditions ; that is, you muft bee fuch as 
you profeffe your felve$ to be ; and this cannot be,ex- 
cept you mortifie finne, all inordinate afl^dions, all 
worldly lufts,a!4 immoderate care for eartHly I hiqgs: 
thinke not to get grace /alvation,amd eternall life,ex- 
cept firft you flay your corruptions and luftssfor Mor- 
tification is a turning of the heart from euill to good/ 
from finne to grace: or, it is a Working a new 'dif- 
pofition' in the hear^ turning it quite contrary; Or 
elfe it may be faicfto be the flaying of thai evill dif- 
pofition of nature in us/ ■ 

Now we muft know, that howfoever Mortifica* 

tion 



,i 



The Doftrinc of tMortificmon. 



Hon is a deadly wound given unto finne, whereby it 
is difabledto beare any rule or commanding power 
in the heart of a regenerate man, yet we fay, Morti- 
fication is not perfect • that is, it doth not fo flay finne 
that we have no finne at all in us, or that wee ceafe to 
finne, for in the moft regenerate and holicft man thai: 
livcs, # therc is (till tlie fap of finne in his heart: A tree l Simtlu 
may have withered branches by reafon of fome dead- 
ly wound given unto the root, and yet there may re- 
maine fome fap in the root,which will in time bring 
forth other branches 5 fo it is with a regenerate man, 
there may a deadly wound be given uhtofinne/which 
may caufe inordinate affe&ions to wither D and yet not- 
withstanding fome fap of finite may remaine, which 
had need ftill to bee mortified, left otherwife it bring 
forth other branches. Mortification is not for a day 
l only,but it muft be a continuall worke-,when thou haft 
flaine finne to day, thou muft flay it to morrow 5 for 
finne is of a quickning nature,it will revive if it be not 
deadly wounded,and there is feed in every fin which 
is ofa fpreading nature 3 and will frudifie much-there- 
fore when thou haft given a deadly wound unto fome 
fpeciall corruption, reft not there, but then fet upon 
theleftcrj mortifiethe branches ofthat corruption • 
andfo much the rather, becaufe it will bee aneafie 
worke to overcome the common fouldiers,and to put 
them to flight, when the Generallisfhine. 

Wee call Mortification a turning of i he heart • the Mortifca- 
heart by nature is backward from God • that is, it rion,whya 
mindes andaffe&s nothing but that whicli is contrary [£Xfrcf 
to Godyic is wholly difpoied to earthly things ; now | 

C 3 Morti- 1 



The Dofirine of ^Mortification. 



Queft. 



Anfiver. 

When fin 
feeme s to 
bereorti- 
fie^andis 
not. 

I 



Mortification alters and changes the heart, turning 
it from earthly to heavenly things 5 even as a River 
that is ftopt in its ufuall courfe is now turned another, 
way ; fo Mortification flops the paflagc of fin in the 
foultvturning the faculties, theftreamepf thefoule, 
another way: the foule was earthly difpofed, the. 
minde, the will, and affedions were wholly carried 
after earthly things, but now there is anew difpofiti- 
ormGbught in the foule r the mindc andaflfc&ions 
are Whblly fet upon heavenly things • before,hc was 
for the world how he might fatiafie his lufts,but now, 
his heart is for grace, juftification,remiflion of finnes, 
and reconciliation. Here then, feeing Mortification 
is a flaying of (inne,ana that many <joe deceive them- 
felves in the matter of Mortification,who,thinke that 
finne is mortified when it is not • and contrariwifeo- 
thcrs tbinke they have not mortified fin, that is, they 
have not given a deadly v/ound iinto finne, becaufe 
they ftill feele rebellious lufts in their hearts $ there-, 
fore for the better explaining of this point. of Morti- < 
fication,l will propound two QuefHon$;the firft fhall 
befor the difcovcring of Hypocrites • and thefecond 
(hall be for the 'comforting of weake Chriftiane. . 

ThefirftQuefUonis, Whether fin may not feeme 
to be mortified when it is not mortified, butonely 
a'fleepc i 

To this I anfwcr 3 That finne may feeme to be mor- 
tified when it is not, and that in thefe particulars. ■ 

Firft, fin may feeme to bee mortified when the oc- 
cafioh is removed : Asthc covetous man may not be 
fo covetous after the world as he \vas 5 becaufe he hath 

not 



The Dottrincof ^Mortification* 



not fo good an opportunity, and thereupon hoe may 
grow remiflV , and yet the finne of CovetoufnefTe is 
not mortified • for let there be occafiqn, or an oppor- 
tunity offered, and you (hall findethis finne as quicke 
and as lively in him as ever it was before • andfo for 
DrunkenncflV, or any other vice in this kinde : when 
the occafion is removed 3 the finne may bee removed^ 
and yet not mottified. 

Secondly, finne may be mortified feemingly,when 
it is not violent, but quiet ; that is, when an unruly 
affe&ion troubles them not,they thinke that now that 
fin is mortified • but they are deceived, for it is with 
finne, as with a difeafe , A. man thatisficke of aFea- 
ver/o long as he is afleepe he feeles no paine 3 becaufe 
fleepe takes away the fenfe of it,but whem he is awake, 
then presently hee feeles his paine afrefh : Even fo 3 
when finne doth awake them, out of fleepe,then they 
fhall finde it was not mortified,but they only afleepe. 
Sampfon, ludg.i 6. fo long as he was afleepe in hi*fin 3 
thought all was well, and that his fttxngth was not 
gone • but when hee awakes out of fleepe, his finne 
awakes, % and then with much forrow hee findes that 
his finne was not mortified, efpecially when hee fell 
into his enemies hands. 

Thirdly,, finne may feeme to be mortified when it 
is but removed from one finne unto another, when it 
is removedfrom a kfle to a greater 3 or from a greater 
to a leflTe. As for example, A man may not be fo co- 
vetous gs hee was, and thinke with himfelfe that this 
his finne is mortlfiedy when as indeed it is not mortifi- 
ed, but onely removed unto another 5 for now it may 

be 



7 



Simile. 



s 



The Doftrinc efcMortifoatiw. 



5 
Simile. 



be he's is growne ambitious, and feekes after honour, 
and therefore it ftands not now with his reputation 
and credit to be covetous : hereupon hee may grow 
bountiful], and neverthelefle his finne of covetouf- 
neffe be unmodified: And fof6rdiunkenneffe,and 
fuch as defirepleafure, their mindes and delights may 
bee changed, and the finfie of the foule bee not yet 
mortified. Sinne is to the foule as difeafes are to the 
body : now we know, that difeafes of the body usu- 
ally remove from one place to another, or at the leaft 
grow from a leffe to a greater : fo it is with finne in 
the foule, it will remove from one faculty to another. 
* Fourthly*, fin may feeme to be mdrtified when the 
confrien'ce is affrighted with tbe Iudgements of God 
either prefent upon him, or thrcatnedagainft him : 
now by the power of restraining grace a man may be 
kept from finne' • that is, he may fo bridle his affefti- 
ons 3 that he may keepe finne from the a&ion,hc may 
forfake drunkenneffe, covetoufneffe; pride and the 
like, and yet his finne b£e not mortified : for here i§ 
the difference betweene a man that hath his finne 
mortified,and one that hath not $ The firflis alway 
carefull that his finne come not to adtlbn, he is care- 
full and watchfull over his wayes and heart, as well 
when the Iudgement is removed, as when hee feeles 
it: but the other hinders not finne longer Hjanthe 
hand of God'is upon him- remove thafi andthen 
his care is removed. 

Fifthly, finne may feeme to be removed and mor- 
tified when the fapand ftrength<>f finne isdead, that 
is,when the ftrength of Nature is /pent. As the Lamp 
■ goes 



The DeCtrwe of ^Mortification. 



goes out when oyle is either not fupplyed or taken 
away,' and yet the Lampc is ftill a Lampe, for let oyle 
be fupplyed,and fire put unto it, and it will b&rne 5 fo 
there may be not the a&lon,and yet finne is not mor- 
tified in the heart: for hee is as well affe&ed to finne 
as ever hee was, onely the fap and ftrength of nakire 
is gone : but if oyle were fupplyed,that is,iffircngth 
of nature would but returne, fin would bee as quicke 
and vigorous as ever it was. 

Sixthly, good Education • when a man is brought 
up under good parents, or matters, he may be fo kept 
under,that finne may feeme to bee mortified, but let 
th6fe be once at their owtje ruling,then it vvll appears 
that finne is not mortified In them • that is, that they 
have not loft their Swinifh difpofition, only they are 
kept from fouling of themfelves : As a Swine fo long 
as fhe is kept in a faire meadow cannot foule herfelfe, 
but if you give her liberty to goe whither fhee lift, 
(he will prefently be wallowing in the mire'5 even fo, 
thefe are afliamcd to defile themfelves whileft they 
are under good Education ; but opportunity being 
offered, it will foone appeare, finne is not mortified. 

The Ufe oTthis, breifly, is for Examination unto 
every one to enter into his owne heart, and examine 
himfelfe by thefe Rules,whether his finne be mortifi- 
ed, or ho 5 and accordingly to judge of himfelfe* 

The fecond Queftion is for the comforting of 
weake Chrifhans : Seeing there is corruption in the 
heart, how (hall I know that the lufts and ftirririgs of 
the heart proceed, from a wounded Corruption, or 
elfe isthe A<5tion of an unmortified luft 1 

D To 



Simile. 



Vfc. 



£ueft.: 



IO 

— 

How to 

know 
when luft 
is morti- 
fied. 

I 



The Dotfrincof LMertificttion. 



To this I anlwer. You (hall know themby thefe 
Rules: 

Firft, you fliall know whether the luft in the heart 

be mortified, and proceed fronia weurrded heart or 

no, by the ground of it 5 that is,if it proceed from the 

i right roqt 5 or arife from a deepe humiliation wrought 

| upon the foule, either by the Law, or by {he Iudge- 

| ment§ of God,whereby the Cpnfcienceis awakened 

| to fee finne in its owne nature 5 andthenaraifingup 

j of the foule by the apprehenfion of the love of God. 

inChrift, and out of a love untoGodfobeginneto 

morfcifie finnciff he heart in this cafe doe fightagainft 

the Spirit, that is 3 the luft of the heart, it is becaufe it 

hath received the deadly wound •, but if it be not out 

of loveuntoGod that thou mortifieft finne, if thy 

heart, in this cafe, have much rebellion in it, whdtfo- 

ever thou thinkeft oHhy k\k y finne is not mortified 

in thec : Every thing proceeds from fome Caufe 5 jf 

the Caufe bee good, the Effc & rmift needs bee good 

Jikewife: as (for inftance^ if the Tree bee good, the 

fruitmuftbe good; but if the Tree beevill,the fruif 

cannot be good : Let every riian therefore examine 

himfclfe upon this ground, 

Secondly,you (hall know it by the generality of it : 
For Mortification is generall$and as death is unto the 
members of the body, (o is Mortification unto the 
members of finne : now you know that the nature of 
death is to feize upon all the members of the body, it 
leaves' life in none g fo, where true Mortification is, it 
leaves life in no finne: that is, |t tikes away the' 
commanding power of finne l tot wh at is the life of 

finne, 



The Doftrim of {Mortification. 



fitme,but the power of finne < take aw&y this power, 
and you take away thislife.Therefore it is not fuffici- 
ent to mortifie one fin,but you muft mortifie all fins : 
to which purpofe the holy Apoftle here bids them 
Mortifie ; when he had exhorted them unto the gene- 
rail of Mortification, then he fubjoynes divfers parti- 
culars,as,Fornication 3 Uncleanncffe j of which here- 
after, (God aflifting) you fhall heare. Hence then you 
learne it will not bee fufficient for yoti to leave your 
covetoufnefle,'but you muft leave your pride, your 
vaineglory : So alfo when thou haft flainefinnein 
thy undemanding, thou muft mortifie it in thy will 
and afte&ions i flay fitine firft in thy fonle, and then 
flay it in the parts of t?hy body 5 and (6 examine your 
felves whether you finde this worke of Mortificati- 
on lobe gencrall: 

Thirdly, you (hall know whether your luft be mor- 
tified by this-Looke if there bean equality betweene 
the life of Grace^nd the death of corruption 5 that is, 
if you find grace in meafureanfwerable unto the mea- 
fure of corruption which is mortified in thee, itisa 
figne thy finne is mortified -for as thcrcf is a dying un- 
to finne,fo there will be a quickening untd holinefle^ 
feeing the new man will beginnfc to revive, when the 
old man beginnes to dye • Grace will grow ftrong, 
when Corruption growes weake . 5 and therefore the 
Apoftle faith. Grow in Grace, andin the knowledge of our 
LordlefaChrift, 2 Pet^.iS. Asif heftiouldiay,you 
(hall find by this whether the corruptibnof nature be 
flaine in you, if yon/a^/fy?, (as in the former Kjtrfi) 
whicfoyou cannot doimlosgracegrow^^celAtiiere 

D 2 be 



ii 



12 



Simile. 



Tht Dotirine ofCWortification. 

•• ■....■ * .■ mui ii i i — in ■! i ■ n,* ■ . 

bee a proportion betwixc the life of Grace, anctthe 
death of corruption : Therefore examine your fel ves 
by this, whclher you doe finde that you are quick- 
nedinGrace, to pray, or heare, which isancxcel- 
kntfigne that finne is mortified. 

Fourthly, you (hall know whether your lufts are 
mortified by the continuance of them : For if finne 
be mortified, and have received her deadly wound, 
it will bee but for the prefent, it will not continue 5 
it may well rage and trouble thee for a time, but it 
is only now and then by fits, whereas an unmodified 
luft ever rageth. It is with finne inthiscafe, as it is 
with a man that hath received his -deadly wound 
from his enemy, hee will not prefentty flye away, 
but will rather runne more, violently upon him that 
hath wounded him; yet let him bee never.fo vio- 
lent, in the middle of the a&ion hee finkesdowhe^ 
when hee thinkes to doe {he moft harme, then hee is 
fehfe moftunable, becaufe hee Kath received his dead- 
ly wound, whereby hee hath loft theftreng*hand 
power of nature which otherwife might have pre- 
vailed: fo it will bee with finne, andwith a morti- 
fied luft, it may rage in the heart, and feeme'to beare 
(way and rule over thee as lord, but the power and 
iirength of finne is mortified^and finkes downe,wan- 
tirtg ability to prevaik :and whyr becalrfe Jt hathre- 
<;eitfed its dexidly wound : Indeed tfte moft honefl: 
man,and theimoft fan&ifiddihat is, mayhave luft in 
his heart,and this luft may many times for theprefenc 
ibe violent : yet though it rage, it cannot rul&/ ftmay 
ftrive, bufcdt carmot prevaile t therefor y<^rftey try 
£ < your 



The Dofirinetf iMortificAiion. 



your felves by this, whether the corruptions and ftir- 
ringsjbf your hearts proceed from a mortified luft, 
or no. 

Now feeing Mortification is fo hard a worke, and 
yet a worke that of neceffitie muft be done : Men al- 
fo be fo hardly drawne to mortifie their lufts, which 
they account as a part of themfelves, not to be parted 
withall ; for Nature her felfe hath implanted this 
principle in them. Every man ought to love him felfe, 
what then Ihoutd move any man to mortifie his lufts? 
Therefore for the better perfwading of men unto this 
worke,we will lay downe fome'motives to move eve- 
ry man to mortifie his corruptions. 

The firft motive to move all men to mortifie finne, 
is, Becaufe there is no pleafire in fwne ; Sinne cannot 
content the foule 3 for this is the nature of finne, the 
further a irian goes on in finne, the further he goes on 
in farrow, for in every degree of fin there is a degree 
of forrow: As on the contrary, unto every degree of 
grace, there is a degree of joy : I fay, the more thou 
getteft of grace and holine(fc,of Faith and Regenera- 
tion,^ more oeace of Conscience and fpirituall joy 
thou getteft 5 tor,grace,as naturally produceth joy, as 
finne forrow. Now if men did but confiderthis,that 
is, if they had any fpiriiuall.underftandingtoknow 
that degrees of finne did bring degrees of forrow, 
f hey would not fo run unto finne as they doe. 

But they will object unto me. You are deceived, 
for there is pleafure in finne : wc have found pleafurc 
in finne, andwhat will yota perfwade us againft our 
knowledge? Have wee riot reafontodiftinguiflibe- 

D 3 twixt 



*3 



Five Mo. 
tives to 
Mortifica- 
tion. 



Motive* 



dbjeft* 



H 



The D oftrine of ^Mortification. 



An fiver. 



Simile. 



2 

Motive. 



twixt things which we know are of a contrary nature? 
Will you pcrfwade men that honey is not fweete, 
who have tafted of it i If you fhould bring a thoufand 
arguments, they will not prevaile : evenfo we have 
felt fweetneffe in finne, therefore w.e catyiot beper- 
fwaded to the contrary. 

To this I anfwer, That the pleafure that is in finne, 
(if there beany pleafure) is no true folid plcafure 5 but 
a ficke pleafure $ fuch a pleafure as a man that isficke 
of a Feaver bath, a pleasure to drinke 5 no.t becaufe he 
hath a love to drinke exceflive]y 5 but becaufe it is 
pleafing to his difeafe : even (o,whcn men finde plea,- 
fure in finne, it is not becaufe it is true pleafufe,but be- 
caufe it fuits with their difeafe- that is, wifh their 
finne. Now that this is no true pleafure,appeare$ 5 be- 
caufe that which gives true content unto the (pule is 
Grace, whichever is accompanied with Faith in 
Chrift 5 and this works that peace in the foulc which 
pajfeth all un&erftanding^kih^s]. whereas firtne makes 
not peace but warre inthefoule- and where there is 
warreinthefoule, that is 3 where the faculties of the 
foulearein acombuftionamongft thcmfelves, there 
can bee no pleafure. A man that is ficke of a dropfie 
may have pleafure to drinke,but bis pleafure depend* 
upon his difeafe • if the difeafe were removed, the 
pleafure would ceafe. 

The fecond Motive,is, Becaufe when men goe about 
to fatisfie their lufts,they goe about anendlejfe tvorke: Now 
men in outward things would notfet themfelvcs a- 
bout a work if they did but know before that it would 
bcendlefle$ that is, that they could never finifliit 5 

for 



The Doftrintcf ^Mortification* 



for <avery one lov£s to goc about things of a finite na- 
ture, which mayte accomplilhed :even fo,if men did 
but know the nature of finne, they would not give 
themfelves to fathfie their lufts,becaufe they goe a- 
bout a workcthat is endleffe : for thonature of fihne 
is like the Horfcleech which the Wife-mart fpeakes 
of, Prov.$o. 1 5 . that the more it is given, the more it 
craves,but is never fatisfied • Co the more you feeke to 
fatisfiefin,-themoreit dcfires$ like the fire, the more 
you caft into it 3 the more it burnes : but if you will 
quench it, then detract from it; fo,ifthou wouldeft 
have finne to dye,then tletra<5t from thy pleafure,from 
thy covetoufnefTe,from thy pride. A man thatisficke 
of a Feavcr, if you would not increafe his heate, then 
keepe him from cold drinke 3 and other things that are 
contrary to it h but if you doe fatisfie the difeafe in 
thefe things, you doe increafe it : fo,if you would not 
goe about an endlefie worke, give your lufts a perem- 
tory denwll,pleaie not finne 5 for if you doe, you will 
dilpleafe God : let this therefore move men to mor- 
tifie thdr lufts. 

Thg third Motive to move all men to mortifie fin, 
is, becaufeof iht grtak danger il brings a man unto ; it 
makes a man liable unto allthe judgements of God,it 
takes Gods fpeciall prote&ion f rom a man, itfilsthe 
heart full of flavifhfeare $ it is like a quagmire which 
may feeme to be firme and folid, but being once in it, 
the more you ftrive to get out,the greater danger you 
are in : Like j^bird that is taken with a gin, the more 
fhecfeekesto efcapc, thefafter fhee is'holden by it § 
fo it is with finne, it carrieth afaire fhew, it will pre- 
tend 



15 



3. 

Mvtive. 



Simile* 



\6 



The DoftrwetfCMortificAtion. 



4 
Motive. 



tend much good, but take he.ed of falling into it; for 
if you be once in it, it will be a hard matter to efcape. 
The Undemanding is the Porter of the foule,fo long 
as there is (pirituall life in the foule, the reft of the 
faculties doe partake of ir, and fo the whole is prefer- 
vedj now finne blinds the understanding, and when 
the underftanding is mif-informed, k mif-informes 
the will and afft&ions , that is, it breeds a diforder in 
thefoule: and when once there is a diforder in the 
foule : and among the faculties , then the meanesof 
grace becomes unprofitable: To this effect the Apo- | 
(tie faith , They became blinde in their mderftanding, 
and then they fell into npyfome lufts, giving them- 
fclves unto acuftomary finning , they became blinde 
in their undcrftandings \ that is, it put out their eyes, 
it made them blinde as beetles 5 and when a man is 
blinde, he will run upon any danger, becaufehe fees 
it not : even fa, when finne hath put out the eye of 
the minde, the foule is in marvellous great<Janger of 
falling irrecoverably: therefore let this move men to 
mortifie finnc. 

The fourth Motive to move all men ton*)rtifie 
finne, is, Becaufey/w** mil deceive men : Now there is 
no man that would willingly be couzened,every man 
would beplainely dealt wkhall 5 therefore if men did 
but know this, that if they gave way unto their lufts, 
they would befooJe them, furely men would not bee | 
fo eafily led away by them. But men will not beleeve ! 
this, they cannot conceive how there^iould befuch 
deceit in finnc,feeing they are of fo necre a conjun&i- 
on,as to be a part of themfelves ; and therefore I will 

fhew ! 



The Dottrine of ^Mortification. 



(hew you how finne doth couzen them, and that in 
thefe particulars: 

Firft, it makes a man a foole, by blinding the un- 
derftanding : and when he is thus blinded, he is led a- 
way to the committing of every finne: and therefore 
it is (aid, i Pet. 1.14. 2ipt fafhioning your [elves accor- 
ding to the former lujls in your ignorance 5 that is, before 
you were inlightned, your lufts had made you fooles 
by taking away your under/landings, and putting out 
the eye of your mindes , but now fafhion not your 
felves, fuffer not finne to blinde you againe, feeing 
you now fee. 

Secondly, it doth cozen you by making large pro- 
mifes : if thou wile be a wanton perfon, it will pro- 
mife thee much ple&fure ; if ambitious, much honor- 
if covetous, much riches : nay, if thou wilt be fecure, 
carelefle, and remiffefor fpirituall things, as grace, 
and juftification, and remiflion of finnes,ic will make 
thee as large a proffer as the divell fometimemade 
unto Chrift, Uttatth. 4. 4. kAH thefe things will I give 
thee y ifthou wilt fatldowne andworjhf me. So, it may be 
he will promifc thee falvarion and life everlafting,bur 
he will deceive thee, for it is none of his to befto w 5 if 
he give thee any thing, it fliall be that which he pro- 
mifed not, and that is,in the end^horror of confidence 
and definition* 

Thirdly,by promifing to depart whenfoever thou 
wilt have it : Oh, faith finne, but give me entertains 
ment for this once, be but a little covetous, a link 
proud or ambitious, and 1 will depart whcnfoevei 
thou wilt have me: But give way unto fin in this cafe, 

E an< 



*7 



How finae 
coozens, 

I 

1 Pcti.14. 



Mat.4.4. 



i8 



Heb^.ij, 



Motive* 



Rom.f.19, 



J he Dofirineof ^Mortification. 

and thou (halt find it will deceive thee; tor fin hardens 
the heart^duls the fenfes, and makes dead che confid- 
ence, io that now it will not be an eafie matter to dif- 
poflefle fin when it hath taken pofTefllon of chc foule. 
It is not good to lee a theefe enter into the houfe up- 
pon fuch andittons,therefore the Apoff le fairh, Heb % 
j. 2 3 • Take heed left any of you be hardened through the de • 
ceitjulnejje of finne 5 that is, finne will promise you this 
'and thatybut beleevc it not.it will deceive you. 

Fourthly, in the end when wethinkcit fliould be 
our friend,, it will be our greateft enemy : for inftead 
of life,it will give us death- it will witneffe againft us, 
that we are worthy of death, becaufewehavenegle- 
ded the meanes of grace,negle<Sted to heare, to pray, 
and to confer 5 and what was the caufe of this remif- 
neflebut finne, and yet it accufeth us of what itfelfe 
was the caufe. Now what greater enemy can a man 
pofsibly have than hee that fiiall provoke him to a 
wicked fa&, and then after accufe him for it : there- 
fore let this moue men to mortific their lufts. 

The fifth Motive to move all men to hate finne, 
is, Becaufe /'/ makes us Rebels tgaivft Cod^ and who 
would bee a Rebell, and Traytour againft God and 
Chrift , who was the caufe of his being < The Apo- 
ftle faith, Being (ervants unto finne, weebecone fervants 
ofuwighteoufneffe y R$m.6.i9. that is, if weefuffer finne 
to reigne in us, then we become fervants of unrighte- 
oufncfTc, Rebels unto God,and enemies unto Chrift, 
who love righceoufnefTe : now he that is a friend un- 
to God, loves that which God loves , and hates that 
which God hates* but he that isnot, loves thecon- 

*rcry, 



The Dottrine of {Mortification. 



*P 



trary, for unrighteoufnefle is contrary to God, and 
he that loves it, is a rebcll againft God : Every luft 
hath the feed of rebellion in ic,and as it incrcafeth, fo 
rebellion increafeth ; therefore lee this move men to 
mortifie finne. 

The fixth Motive to move men to mortifie finne, 
is, Becaufe ftnnevoillmake usfiaves to Sat ah : The Apo- 
ftle faith, That texvhmfoever you yeeld your felves fer- 
vants to ofay, his (ervants jou are to whom you obey, Rom. 
6.i 6. that is, if you doe not mortifie your lufts, you 
will be flaves to your lufts, they will beare rule over 
you • and miferablc will be your captivity under fuch 
a treacherous lord as finne is: therefore if you would 
have Chrift to be your Lord and Mafter,if you would 
be free from the flavery of Satan,then fall a flaying of 
your lufts, othcrwifeyou cannot bee thefervantsof 
God : let this move men alfo to mortifie finne. 

Now to make fbme ule of it to our felves: The firft 
confe&ary or ufeflands thus $ Seeing the Apoftle 
faith, if you be rijen with Cbnfl, then mortifie your earthly 
members, therefore Mortification is a figne whereby 
you may trie your felves whether you belong unto 
God or no : if you be rifen with Chrift, that is,if the 
life of grace be in you, it will not be idle,but it will be 
imployedinthefliyingof finne. Now if Mortifica- 
tion be not in you, you can then claime no inter t ft in 
Chnft,or in his promifes 5 for he that findes not Mor- 
tification wrought in him, hee hath neither inters ft 
unto Chrift, nor to any thhgthat appcrraines >'nto 
Chrift:and feeing this is fo^let us be t iUgfctf by ir,rhat 
every one fhould enter into examination of his owne 
; E 2 t^earr, 



Motive. 



Rom.O.i*. 



Vfev 



20 



Th> Doclrfoc cf(JHortifaatiofJ 4 



Vfe.z* 



iTira-i.tf 



Simile, 



heart,to finde out the truth of this grace of Mortifica- 
tion, efpccially before he come unto the Sacrament 5 
for if wee finde not Mortification wrought in us, wee 
have no right to partake of the outward fignes. 

The fccond Ufc or Confe<5hry,is,That feeing the 
Apoftle faith, Uorttpt . hereby afcribing fome power 
unto the Colefatm to mortifk their Corruptions 5 as if 
hee fliould fay , You profeffe your felves to becrifen 
withChrift, then let that life which you haverecei- 
ved flay your corruptions. Hence we nore,that there 
was and is in every regenerate man, acertaine free 
will to doe good.Now when we fpeake of free will, I 
doe not meane that Free-will which is in controverfie 
now adayes, as though there were fuch a thing inhe- 
rent in us- but this which I fpeake of,is that freedome 
of will that is wrought in us after Regeneration • that 
isjwhen a man is 6nce begotten againe, there is a new 
life and power put into him, whereby hee is able to 
doe more than hee could poflibly -doe by nature : and 
therefore the Apoftle faith umoTwotby, Stirnuftbe 
grace that is in thee, 2 Tim.1,6. that is, thou haft given 
thee the gift of inftrudion 3 the life of grace is in thee, 
therefore ftirre it up,fet it on worke,ufe the power of 
grace to doe good : which flic wes that there is a cer- 
taine power in the regenerate man ro doe good: for 
although by nature wcare dead 3 yet grace puts life in- 
to u$ 5 As it is with fire, if there bee but afparke,hy 
blowing, in time it will come to a fLme 5 fo where 
there is but a fparke of the fire of grace in the heart, 
the fpirit doth fo accompany it that in time it is quick- 
ned up unto every Chriftian duty. 

Bur 



7 he Doctrine of dMorttf cation. 



But you will fay unco me^ Wherein is the Regene- 
rate man able to doe more than another man,or more 
than he could doe ? 

To this I ani wcr, that the Regenerate man is able 
to doe more than hee could doe, in thefe two Par- 
ticulars: 

Firft, he is able to performe any duty s or any thing 
God commands, according to the proportion of 
Grace that he hath received-, but if the duty or thing 
exceed the Grace that he hath received, then hee is 
to pray for an extraordinary helpe of the Spirit : but 
he could not doe this before, neither is it in the pow- 
er of an unregenerate man to doe it. 

Secondly,he is able to refill: any temptation or fin, 
if it be not greater,or above the meafure of grace that 
he hath received 5 if it be a temptation of diftruft, or 
impatiency,ar prefumption,if it exceed not the mea- 
fure of Grace that he hath received, he is able to put 
it to flight 5 but if it doc exceed, then he is to pray 
for an extraordinary helpe of the Spirit : nowtf e 
unregenerate man hath no power to refift finneor j 
temptation in this cafe. j 

But you will fay again,that there is nofuch power 
in the regenerate man,for the Apoftle {mh^Gal.^ 1 7. 
Theflefh lufteth again fl thejpirit, and thejpirit agair,(l the 
flejh • and thefe are contrary one to the other Jo thai you can- 
not doe the things that you would. 

To this I anfwer • Iris true,that in the moft fanfti- 
fied man that is, there is corruption, and this corrup- 
tion will fight againft the fpirir, and may fometimes 
hinder good • but it is then when it exceeds t he mea- 
_______________ E 3 fure 



21 



Anfo.i, 



The power 
of a Rege- 
nerate 
n,an. 



Oh] eel. 2 
GaJ.5.17. 



Anfw.z. 



22 



rfih 



It is not e- 
nougb to 
abftainc 
from fin in 
the action* 
butitniuft 
be iu the 
hcarc, 



The Doftrincof LMortifcatidtj. 



fure of Grace hec hath received j neither is it al way 
prevailing in thiskinde, for when it exceeds not the 
grace,the fpiritovercomes-it: neither doth it alwaies 
continue 5 it may be in the heart, but it cannot reigne 
m the heart j it may be in the heart, as a Theefe in a 
houfe,not to have refidence and a dwelling place but 
for a night and bee gone 5 fo this luft in the heart of 
a Regenerate man dwels not there ^ that is, it doth 
not alwayes hinder him from good, but for a time 
and then departs: but it is not thus with an unrege- 
nerate man, finne takes poiTcffioa and keepes poffcf- 
fion of his heart. 

The third confe&ary or ufe ftands thi^feeing the 
Apoftle faith, Mmtfie 5 that is,doe not onejy abflaine 
from the outward a&ions of fin,but from the thought 
of the hearrjfor Mortification is a fl iying of the evill 
difpoficion of the heart, afwell as the flying of the 
anions of the body; Mortification is firft in ward,and 
then outward : Hence we gather this poinr,That it is 
notfufficienrfora man to abftaine from the anions 
of finne, but he mufl abftaine from finne in his heart 
if he would prove his Mortification ro be true: 2 Pet. 
2.14. the Apoftle faith, thar their Eyes were full of a. 
dulterj : Now luft is not in the eye, but in rhe heart: 
but by this he (hewcs,chat it is the fiilfteffe of finne in 
the heart, that fils rhe eyes ; therefore lookc unco the 
hearr, for the anions are bur the branches, but the 
rootis in the heart s that if, whatfoever evill ;<5h*on 
is in the hand, it hath its fii ft breeding in the heart-. 
if therefore you would remove the Fff <$, you muft 
firft remove the Caufe: now the Caufeif ir bring 

forth 



The Doclrine of (^Mortification. 



forth an evill Effcd, is the greater evill ; as the Caufe 
of good is greater than the Efft & it produceth : even 
fo the fin of the heart, becaufe it is the Caufc of evill 
a<5lions, is greater than the evill that it produceth. 
Then thinke not with your felves, that if you abftain 
from the outward groffe a&ions of fin,t hat fin is mor- 
tified in youjbut goe fii ft untothe Caufe and fee whe- 
ther that evill diipofirion of the heart be mortified, 
whether there bee wrought in you a new difpofition 
to good,and a withering of all inordinate affr&ions. 

But you will fay unto me, Our Saviour faith, that 
B very man [hall bee judged by hi$ workes : and the A po- 
ftle faith, that Every wan fhall receive according to the 
works done in tbc body : by which it appeares, that a 
man fhall not be judged by the thoughts of his heart, 
butbyhisa&ions. 

Tothislanfwerj It is true, that men fhall bee 
judged by their workes,becaufe a&ions declare either 
that good that is in the hearr,or the evill that is in the 
heartjfo that he will judge the heart firft as the Caufe, 
and then theadionsas theEffcds.^w.8.27. it is faid, 
He that fear cheth the heart knomth the mind of the (pirit : 
fo it is as true,that he knowes the minde of the flefh 5 
that is, the anions of the unregenerate part. Now as 
the fap is greater in the root than in the branches, fo 
the greater finne is in the heart, and therefore it fhall 
receive greater punifhment. Therefore if the root be 
not purged, notwithftanding thou abftainefrom the 
outward a&tons,,t # hou haft not as yet mortified finne, 
becaufe thy heart is impure 5 and feeing God will 
judge us by our hearcs,if we have any care of our fal- 

vati- 



n 



Object* 



Anfoer. 



24 



rfi*. 



No man fo 
holy but 
needs 
Mortifica- 
tion. 



The Docirine of (Mortification* 



Meanes 

how to 
corr.e to 

Mortirka. 
tion. 

Meanes 
to get a 
willing 
heart. 



vation, let us labour to cut off the buds of finnethat 
fpring from the hearr. 

The fourth Confe&ary, orUfe, ftandstbus; fee- 
ing the Apoftle exhorts the Colofiians to mortifie their 
tofts, who had fet upon this worke alreadyrhence we 
note this point. That no man is fo holy or fan<5tified, 
but he had need ftilltobe exhorted to Mortification: 
For howfoever it be true, that in the Regenerate^ 
hath received a deadly wound, yet it is not fo killed 
but there is ftill lap in the root, from whence fprings 
many branches-,and therefore had need of continuall 
Mortification, becaufe the flefh will ftill luff againft 
thefpiritj and although there is fuch corruption in 
them, yet are they not under the power of it,neithcr 
doth it beare rule in them : let them therefore that 
have not fet upon this worke of Mortification, now 
beginne to mortifie their luft- and letallthofe that 
have already begunne, continue in this worke. Thus 
much for the Ufes. 

But you will fay unto mee, How (half wee attaine 
this worke of Mori ification ? and therefore here will 
I lay downefomemeniics how a man may come to 
this worke of Mortification, 

Thcfirfl meanes is to endevour to get a willing 
heart to have your finnes mortified; that is, a holy 
diflike 3 and a holy loathing of them, with ad-fire of 
the contrary grace : if men did but fee what an excel- 
lent eftate Regeneration is, it would breed in them a 
holy defire of Mortification h therefore our Saviour 
faith, when his DifcipWs came to him and complained 
of the weakeneffc of their Vdizh/JHat.iy. If ye have 

Faith 



The Doftrineof ^Mortification. 



Faith as a graine of UHuftardrJeed, yee fall fiy unto thu 
moutaine 9 Remove, andit fall be removed. By letting 
forth the excellency of Faitb,he take paines to worke 
in them a defirc of it 5 even fo.if a man once can get a 
defirebut to have his fiamortified, hee will prefrntly 
haveit$forChrift hatbprocnifed it^Matth.y.g. BleJJid 
are they that hunger and thirji after Yighteon[ne([e,jor they 
jhalibefatisfied^ that is,they which hunger in generall 
for any part of rightequfneflTe, they {hail bee filled: 
therefore if we can come but to huflger,efpeei# lly for 
Mortification, which is the principal! part of iighte- 
oufneffes I fay, if we can but come unto Godf in truth 
with a willing heart, and defire it, we fhall be fure g to 
have it : for befides his promife,we have him j^ting 
of us to this worke- Matth.11.28. Gome unto me -aft yet 
that are weary and heavy laden 9 and 1 will eafe you .♦ Now 
what will he eafe them of, the guilt i no, (though it 
be not excluded) but principally of the commanding 
power of finne $ that hee may not onely bee free from 
the guilt of finne, but from the power of finne, that 
he may have his finne mortified and fubdued. Now 
whatelfeis the reafon that men have not their finnes 
mortified, and that there is fuch a complaint of un- 
mortjfi;dluftsandaffe<aions, but becaufe they come 
not with a willing heart : their hearts are unftable, 
they are willing and unwilling ^ willing to leave fin, 
that they may be freed from the guilt : unwilling to 
leave the pleafure they have in finne : therefore, faith 
one, I prayed often to have my finnes forgiven, and 
mortified, and yet I feared the Lord would heare my 
prayets : fo it is with many in this cafe, they pray for 

F Morti- 



*5 






August, 



26 



TJie Dofirinc of UMortificaticn. 



2 

Mcancs, to 
cake pain 
abuuc it. 



Mortification, but it is but verball, it comes not from 
the heart ; that is,from a willing minde : therefore if 
thou wouldeft have thy finne mortified -labour to get 
a willing heart. 

The fecond meane$,if you would have your finnes 
mortified, is this, You muft take paines 5 Mortificati- 

Ik?,,^* on * s painefull and laborious,and yet pleafrnt withall; 
it will not bee done by idleneflr, a flothf ull man will 
never monific finne, for indeed it is a worke that de- 
fires labour : ^every thing that is of great worth, if it 
may be attained by induftry, deferves labour \ that is, 
the excellency of it challengeth it of men: even fo,the 
excellency and precioufnefTe of this worke of Morti- 
fication, becaufe it is a thing of much wotth,deferves 

Simile, labour at our hands : The knowledge of every Art re- 
1 quireth labour and induftry, and the greater myfterie 
I that is infolded in the Science 3 the greater labour it 
requireth : even fo, Mort fication requireth much 
paines,for it difcovereth unto us a great rfiyfterie,the 
myfterie of finne 3 and the bafeneffe of our nature,and 
alfo the excellencies that are in Chrift 3 both of justifi- 
cation and remiffion of finnes. And this nccefiarily 
flowes from t he former- for if there be a willing mind 
in a man to mort.fic finne,thtn certainely he will take 
any paines that he may atraine unto it, as the Apoftle 
faiths I Cor.$ m 2 6. I runne not in v'atm, as one that butes 
the ajrt : that is, I take paines, but ic is not in vaine ; I 
take no more paines than I muft needs,for if I did take 
leflR-,l could not come unto that I am ar. The lefle la- 
bour that any man tikes in the Mortification of finne, 
the more will finne increafe- and the more it increa- 

feth, 






The Doftrine of {Mortification. 



fetb,the more worke ic m iketh a man have to mortifie 
it : therefore it (tands men upon to takepaines with 
their corruptions in tine, that fo they may prevent 
greater labour : and this meets with the errors of cer- 
tainemen. 

Firft, thofe that thinke thacall finnes have the like- 
proportion of labour in mortifying ; they thinke that 
a man may take no more paines for the mortifying of 
one finne, than another ; but thefe men are deceived, 
for ali fins are not alike in a man, but fome are more, 
fome are leflTe violent^and accordingly,Monifi:ation 
muft be anf werable unto the finne. It is with Mort .fi- 
cation in this cafe,as it is with phyficke in difeafes.all 
'(Jifeafes require not the famepbyficke, for fome dif- 
eafes muft be purged wirh bitter pils, others not with 
the like fharpeneffe:againe,fomephyfickeisfor weak- 
ning, others for reftoring the ftrength : even fo there 
are fome finsjlike the diveli which our Saviour fpeaks 
of,that cannot be caH out but by fatting and prayer : that 
is,they cannot bee mortified without much paines • 
for.ifitbeahearf-finne, that is, a finne that is deere 
untottyec, a beloved ; b€>fome : finne , (as z\{ men are 
marvellous fubjed to love forrtf finne above another) 
there muft be, for the Mornfijation of this^a greater 
labour taken than for a lefie corruption : theft ute cal- 
led in Scripture 3 the right qf^nd the right hand^xA as 
men are very loth to part with thefe members of the 
body,e ven fo are rhey loth to part with their beloved 
finnes which are deere unto them. 

Thefecond error,is ofthofethatthink if they have 
oncemortified their fins, it i$ fuflkient, they need not 

F 2 care 



27 



Erroucsof 
n. en about 
Mortifica- 
tion. 



Simile. 






2% 



Tbt Dettrine rfcMortificathn. 



Simile. 



The fruit- 
lefle painc 
of the Pa- 
pifts in 
thispoynt. 



care for any more 3 they have now done with this 
worke.Buc thefe merfare deceived^for they muft know 
that the worke of Mortification is a concinuall worke, 
becaufe the heart is not fo mortified , but there is ftill 
finfull corruption in it 5 fo that if jrherc be not a conti- 
nuall worke of Mortification,it will prove filchy. The 
heart of man is like the ballaft of a fliip that leakes, 
though thou pumpe never fo faft, yet ftill there is 
worke : cvenfo, the heart is a fountaine of all manner 
of uncleannefTe 3 thete is much wickedneffe in ^there- 
fore wee iiad need pray for a fountaine of fpirituall 
i light ^ that is, of fan&ification , that weg may not be 
Simile. \ drowned in our corruption : Or, it is like a brazen 
Candlcfticke, which although it be made marvellous 
cleane,yet it will prcferitty foyle, and gather filth; fo j 
it is with the heart of man 3 if this worke of Mortifica- 
tion doe not continue,it willfoyle and grow filchy. 

Now in this worke of Mortification 3 the Papifts 
feemetotake great pains for the mortifying of finne- 
and indeed they might feeme to us to bee the onely 
men that take paines for this grace,if we did not meet 
with thatclaufe, Col. 2.23* where the Apoftle faith, 
that tMiafft dingofthe body febut fbrmaH,iw#-Bw-- 
fjfc/pjthey prdcribe for thfe difeafe a quite contrary me- 
dicine- for as the difeafe is inward, fothemtdicine 
muft be inward : Now Mortification M a turning of 
the hearr^a chSngeof the heart, a labour of the heart, 
but whipping aridbeatTng of the body is but as it v ere 
the applying of theplaifter it felfe • for an outward 
phifler cannot poflibly cure an in wardj difeafe. that 
is D a difeafe of the foule 5 but if the difeafe be inward 
. ! then 



ThcDoclrine of ^Mortification. 



then the cure muft bee wrought inwardly by the 
Spirit. Notwithstanding, I confeftTe there are out- 
ward meancs to be ufed,which may much further the 
worke of Mortification^butyecwemuft take heed of 
deceit that may be in them, that wee doe not afcribe 
the worke unto thera 5 for if wee doe, they will be- 
come fnates unto us -and therefore to prevent a 11 dan- 
ger of deceit from thee, I will here fet them do wne. 
The firft outward meanes, is, A moderate ufe of law- 
full things 5 that is, when men ufe lawfull things in a 
lawfull manner • as a moderation in dyet, in clothes, 
in recreations, and pleafures, a moderate jjfe of a 
lawfull calling,and many more which may be meanes 
tofurcher this Worke- but yet wee muft take heed 
of exceffe in thefe lawfull things $ that is, wee muft 
take heed that wee doe not goe to the utmoft of 
tf^n ; for if wee doe, it is a thou (and to one wee 
(ball exceed. As for example. It is lawfull for a man 
toeare, and to drinke, and to ufe the Creatures of 
God for his nourishment 5 and it is lawfull for a man 
to cloathe his body, and ufe Recreations fo farre 
forth as they may ferve for the good of his body 5 
but if heeufe thefe in6rdinately a that is, if heeeate 
to furfer, and drinke to be drunken, and ufe his plea- 
sure to fatisfie his lufts by negle&ing his place and 
Galling, they are To farre from being Meanes of 
Mortification, that they become utter enemies unto 
the Worke: therefore if you would have this out- 
ward meanes an helpe to Mortification, that is, if 
you would have them to bridle Nature, thenlooke 
that you ufe lawfull things moderately* 

F 3 The 



2p 



The out- 
ward 
meanes 
which fur- 
ther Mor- 
tification. 



Firft, mo- 
deration 
in lawfuJI 
things. . 



Exceflfe in 
Jawfull 
things is 
dangerous 



30 



Thefe- 
cond oat- 
ward 
meanes, 
vcwcs and 
proftiifes. 

Vowes 
when law- 
ful]. 



How to be 
efteemed 
of and 

made. 



The Dottri§c of LMortifcAti$n. 



The fecond outward meanes are Vowes and Promi- 
/?/,and thtfe in thcmfelvcs fimply are good, and may 
bee a good meanes to Mortification, for they are 
is an Obligation to bindc a man from the doing of 
(uchoriuchathing; for fo the proper fignification 
of a Vow is, to binde a man, as it were, to his good 
behaviour, alvvayes provided, that it bee of indiffe- 
rent things that is, of things that bee lawful], elfe 
Vowes binde not a man to the doing of that which is 
evill : ttow if it be made in things lawfully and to this 
end, for the brideling of our evill difpoficion of na- 
ture, thy we will not doe this or that thing, or if wc 
find&our nature more fubje<5t to fall, and more incli- 
ned unto one finne than another, ormoreaddi&ed 
unto fome pleafure than another, to make a Vow in 
this cafe, it may bee a meanes to bridle our affedion 
in this thing. But hqre wee rauft take heed, that \jgp 
make them not of abfolute ncceflity,by afcribing any 
divine power to them whereby they are able to tffed 
it, but to efteeme them things of indifferency, which 
may either bee made or not made, or elfe they be- 
come a fnare unto us: Againe, if thou makeft a Vow 
in this cafe,thar thou wilt not doe fuch a thing,or ftich 
a thing^if it be for matter of good to thy foulc,makc 
conscience of it, take heed thou breake not thy Vow 
with God in this cafe 5 for as this tyes thee in a dou- 
ble bond,fo the breach of it becomes a double finne: 
Againe,take heed that thy Vow be not perperuall,for 
then it will bee fo farre from being a meanes of thy 
good, that it will be a fnare unto evill j for when men 
make perpetuall vowes,athft they become a burden, 

and 



Tbt D o&rinc of ^Mortification. 



and men love noc to beare burdens :> Therefore, if 
you make a vow, make it but for a time $ that is,make 
it fo tha^ou may renev%ft often, either weekely, or 
monethly, or according as you fee necefliry require 5 
fo that when time is expired, you may either renew 
them, or let them ceafe. Now if youobfervethisin 
the making of your vowes, it may be another meanes 
unto this Worke, otherwife it will be a fnare. 

The third outward meanes, is, The avoiding of all 
oecafions to finne : When a man avoids either the com- 
pany of fuch men as formerly were a meanes to pro- 
voke him to finne,- or the doing of fuch a&ions as 
may provoke luft or finne in this kinde, or places that 
are infe&ious this way • this will be a meanes to mor- 
tification. And this we find was that command which 
God laid upbnevery Tiazarite, T^umb.6^ they muft 
not onely abftaine from ftrongdrinke, but alfo they 
muft caft out the huskes of the Grapes,left they be an 
occafion of the breach of their vow : So in Exod<i 2, 
1 j.tbe children of Ifrael w ere not onely commanded 
to abftaine from the .eating of unleavened bread, but 
itmuft bee put out of their houfes, left the having of 
it in their houfes (hould bee an occafion to make 
themtobreake the Conmandement : Thus wee fee 
that the avoiding of the occafion of finne, will bee a 
meanes to keepe us from finne. 

But fomc will fay, I am ftrong enough, I need not 
have fuch a care to avoid the oecafions of finne : it is 
truest is for B ibes, and fuch as are wcakt Christians, 
to abftaine from fuch and fuch oecafions ^ but as for 
mc that have beene a ProfefTor a long time, and have 

fuch 



3 1 



The third 

outward 

raeanes, 

Avoyding 

occafion to 

finne. 



objefi* 



3 2 



^fifv. 



Th* Doflrine ofLMortifcatw. 



Thcfourth 
outward 
meanes. 
Fafting 
and praier 



fuch a ftrength and meafure of £iitb,I need not much 
to ftand upon thefe termes. 

To this I anfwer 3 that thfcys mens weake^fic thus 
to objeft, for this want of feare arifeth from the want 
of fpirituall ftrength; for this is the nature of fpiri- 
tuall ftrength in a man when hee feares finne and the 
occafions of fmnc, the more he feares in this cafe 3 the 
ftronger he is 5 and the lefie he feares, the weaker he 
is 5 the lefle fpirituall ftrength hee harh 3 whatfoever 
hee may feeme to have : therefore, doeftthoufinde 
want of fpirituall feare in thee 5 then thou maift juftly 
feare thine eftate 5 for if thou haft true Grace in thee, 
it will be fo farre from making of thee carekffe,that 
it will make a double hedge and ditch about thy foule. 
Againe, know that all the ftrength thou boafts of, is 
buthabituallgracej and whatishabiruallgracebuta 
creature ; and in relying upon it, thou makeftfcjh thine 
arme$ that is, thou putceft more truft and confidence 
in a creature, than in God, which is a horrible finne, 
and flat Idolatry : therefore you fee this is mens 
weakeneffe thus to objeft. 

The fourth outward meanes \$,F*8ivgand Prayer, 
though abufed by the Papifts,yet very neceflary,and 
a good outward meanes to Mortification, being ufed 
lawfully : for what is Fafting but a curbing of the 
fle(h,and a pulling of it downe,a brideling of Nature, 
and a kinde of mortifying of the body < and what is 
Prayer,but a praying-or begging of grace, or for the 
preservation of grace,and power againft corruptions? 
Thefe two things are very commendable, and much 
ufed in the Primitive Church 5 for the Apoftle faith, 

Let 



The Dottrineof xMtrtification. 



Let FaBing And Prayer bee made for all the Churches : 
which if it had not been neceflary,hc would not have 
commended it unto the Church. And I fee no reafon 
why it fliould be fo much negle&ed ambngft us, efpe- 
cially at this time, in regard of the affli<5tion of the 
Church abroad,whofe neceflitie rcquirech it 5 and al- 
fo being a thing fo acceptable to God, and commend- 
able in the Church, I would it were in greater favour 
and jequeft amongft us. 

The third meanes, if you would have your finnes 
mortificd,*is To labour to get the afliftance of the 
Spirit $ for this rauft of necefficie follow,* or elfe the 
other two will nothing availe us 5 for what will it a- 
vaile us though we have a willing heart to part with 
finne,and what though we take paines in the mortify, 
ing of our lufts,if the Spirit doe not accompany us, all 
is nothing worthjtherefore if thou wouldcft have this 
workeeffe&ually done,thou muft get the Spirit. 

But this may feeme a ftrange thing, a thing of im- 
poffibilitie to get the Spirit s for you will fay, How is 
it in our power to get the Spirit f How can we caufe 
the Spirit to come from heaven into our hearts,feeing 
our Saviour faith,/*fo 3.8. That the wind blmeth where 
itluftethy that is, the Spirit worketh where it lifteth : 
now if the Spirit bee the agent and worker of every 
graqe,then how is it in our power to get him i 

To this I anfwer,howfocver I grant that the Spirit 
is the agent and worker of every grace,y et I foy,there 
may be fuchmeanes ufed by us, whereby we may ob- 
taine the Spirit- and therefore the Apoftle faith, 
RomJS.i$. If j$u live after the pjh, jot* jhddje , bmif 

G ym 



33 



3 

Meanes, 
Tlje afli- 
ftance of 
ihe Spirit, 



Otjeit. 



%^tnfr. 



34 



7 he Doclrine of UVtortifcation^ 



How the 



you moriifie the deeds of the fie jh you (lull live : which 
miifi be done by the Spirit 5 for the Apoftle makes us 
the Agents, and the Spirit the lnftrumcnr* whereby 
hefhewesusthusmucb. That it ispofsiblenotonely 
to get the Spirir^ but alfo have the workc of the Spi- 
rit afcribed unto us. 

No w as there is a meanes to get the Spirit, fo alfo 
spirit may | there is a meanes to hinder the Spirit 5 fo that the Spi- 
bewenor i r j t m3 yhewon or loft,either by the doing or the not 
j doing of thefc three things. 
1 Firft, if thou wouldeft have the Spirit, .then thou 

I muft know the Spirit 5 that is , fo to know him as to 
I give him the glory of the worke of every grace : for 
how fhall wegive the Spirit the glory of every grace 
if we know not the Spirit? And therefore our Savi- 
our makes the want of the knowledge of the Spirit 
the reafon that men doe not receive the Spirit : loh m 
14.17. 1 will fend unto you the Comforter, whom the world 
cannot receive, becaufe they know him not : that is, the 
I world knoweth not the pretioufneffe of the Spirit, 
therefore they lightly efteeme of him 5 but you know 
him^and the excellency of him, therefore you highly 
efteeme of him: The firft meanes then to have the 
Spirit, 15, Labour.toknow theSpfrir, that you may 
give him the glory of every grace. 

Secondly* if thou wouldeft have the Spirit, then 
take Jje.cdtpat thou netheqtefift the Spirir,nor grieve 
nor quench it. 

Firft, take heed thou refill not the Spirit; ,nowa 
manisfaidtorcfiftthe Spirit, when againft the light 
6f nature and grace he rcfiQcjh the tuuh$thaus,when 

— . , , , , J ■■ 



How the 
Spirit is 
rcfiftcd. 






The Doftrine of UUortif cation. 



by arguments, and reafons and ocular demonftrations 
laid before him, whereby he is convitt of the trticH of 
them, Jret knowing that they are truth, hee will not- 
withstanding fet downe his refolution that he will not 
doeit ; this is to refift the Spirit:* Of this refifting 
of the Spirit wee read in i~Acls 6.10. compared with 
Afts 7. 5 1 . it is faid of Stephen, that tbty were not able to 
rejiit the Wifedome, and the Spirit by which hejpake • that 
is, hee overthrew therivby argument and reafon, and 
they were convinced in their Confcienccs of the 
truth: and yet for all this it is hid 3 Afis 7.5 \.Te have al- 
waks refitted the Spirit $ 44 pur fathers have done, fo doe 
yee : that is, howfbever ye were convid in your Con- 
fcienccs of the truth of this Do&rine which 1 deli- 
ver, yet you have fet downe your refolution that you 
will not obey. Now this is a grievous finne 3 for fins 
againft God andChrift fhall be forgiven, they are ca- 
pable of pardon, but the refilling ot the Spirir,that is, 
finningagainft the Light of the Spirit, is defperate 
and dangerous. 

Secondly, what is meant by grieving of the Spi- 
rit i Now a man is laid to grieve the Spirit when hee 
commits any thing that makes the Spirit to loath the 
foule 5 and therefore the Apoftle faith. Grieve mt the 
Spirit, Ephef^.ip. that is, by foule fpeeches and rot- 
ten communication J for the Apoftle in the former 
Verfe had exhorted them from naughty fpeeches,£tf 
(faith hee) no evill Communication proceed out of your 
moutbesjznd then prefently adjoy nz^and grieve not the 
Spirit : for if you giue your felves to corrupt Com- 
munication and rotten fpeeches, you will grieve the 
___ . G z . Spirit, 



35 



Ads 6.\o. 



How the 
Spirit is 
grieved. 



3* 



The DoBrine of CMortif cation. 



How the 
Spirit is 
quenched. 

I 



Spirit,it will be a meanes of the Spirits departurefthe 
Spirit is a cleane Spirit,and be loves a clcane habitati- 
on^ heart that hath purged it felfe*of thefe corrupti- 
ons.Therefore when youhcare a man that hath rGttcn 
fpeeches in his moutb 3 fiy,thar man^i ieves the Spirit* 
for there is nothing fo odious and contrary to mcn,as 
thefeare to the Spirit- and therefore if you would 
keepe the Spirir,then let your word* be gracious jwp- 
dred with (alt • that is with the grace of the Spirit pro- 
ceeding from a fandificd heart: and as fpeeches 5 fo all 
evill adions,in like manner 3 grieve the heart. 

Thirdly, what is meant by quenching of the Spirit? 
A^man is (aid to quench the Spirit,wben there is a care- 
lefnefle in the ufing of the meanes of grace whereby, 
the Spirit is increaledjthat is,when men grow cardes 
andremiffein the duties of Religion, either in hea- 
ring 3 reading,pray ing,or meditating. Againe, when a 
man doth not cherifli every good motion of the Spi- 
rit in his heart,either to pray, or to heare 3 &c. but lets 
them lye without pradicc, this is a quenching of the 
Spirit.'therefore the Apoftle futh,2 Tht ^5.15. Quench 
net the Spirit 5 that is,by a ncgle&ofthe meanes. 

Thirdly, if you would get the Spirit, you muft ufe 
prayer ; for prayer is a fpeciall meanes to get the Spi- 
rit 5 and it is th$ fame meanes that Chrift ufed 5 when 
hee would have the holy Ghoft for his Difcipleshee 
prayed for him,as you may kejoh^^ia}.. 1 will pray tht 
Fathered be will fend the Comforter unto you^ that is 5 the 
holy Ghoft 5 for he can comfort indeed, and he is the 
true Comforter • and indeed there is no true cdmfort 
but what the Spirit brings into the heart. Now that 

the 



The Doclrine of {Mortification. 



37 



the Spirit may be obtained i^prayer, is proved Luk. ! Luk.n.13 
11.13. where our Saviour makes it plaine by way of 
oppofirion to earthly parents ; For (fair h hee) if your 
earthly parents can give goo J things unto their children^ 
then how much more will your heavenly Father give the ho- 
ly GhoHunto them that aske Him : Therefore if thou 
wouldeft draw the holy Ghoft into thy heart, then 
pray for Him ^Prayer is a prevailing thing with God, 
it is reftlefTe, and plea/rig unro God, ic will have no 
denhll; and to this purpofe, faith God xoUMofes, 
Wherefore doeft thou trouble me f that is, wherefore art 
thou fo reftlefTe with me that thou wilt have no deni- 
all till I grant thee thy defire < fo then if you will pre- 
vailc with God by praier,you may obtaine the Spirit. 
The fourth meanes, if you would have your finnes 
mortified is, To walke in the Spirit 5 that is, you muft 
doe the anions of the n<^ man 5 and therefore the 
A poflle faith. Gal. 5.16. Walke in the Spirit. Now here 
b)Tthe Spirit is not meant the holy Ghoft,but the Re- 
generate part of njan 5 that is, the new man, whofe 
anions are the duties of holineffe, as Prayer, hearing 
the Word,receiving the Sacraments, workes of Cha- 
Dty 3 eithcr to the Church in gererall, or to any par- 
ticular member of it; and there muft notonelybea 
bare performing of them 3 for fo an hypocrite may 
doe, but there muft bee a delight in them $ that is, it 
muft rejoyce the foalc when any opportunity is offe- 
red whereby any holy duty may bee performed. But 
on the contrary, when we grow remiflc in Prayer, or 
in any other duty, the devil! takes an occafion by this 
to force us to fome fin^ hereupon we prefemly yeeld, 

G 3 becauf 



4 

Mcanes,to 
walke in 
the Spirit. 



38 



Simik. 



5 

Meanes, 
Faith. 
Afts 1 5. $. 



Ephef.3.17 



Objeff.i 
Anfw.i. 



The Doctrine of XMortif cation. 

becaufe wee want ftrffl|ih of Grace, which by the 
negled Of that duty we are weake in. We knowfome 
phyficke is for reftoring 3 as well as for weakening, 
thereby to prefervc the ftrength of the body . now 
this walking in the anions of the new man, is to pre- 
ferve the ftrength of the foule, itprcfervesfpirituall 
life in a man, it enables him to fight againft Corrup- 
tion, andlufts- for what is that which weakens the 
foule, butthea&ionsof the old man? Thereforeif 
you would n^ortifie your lufts, you muft walkc in the 
Spirit. 

The fifth meatieSjif you would mortific your lufts, • 
is this, You muft get Faith : fo faith the ApollktAfts 
15.^. Fniih purifieth the hearty that is, itfhyeththe 
corruption of the heart, it mortifies every inordinate 
defireof the hearr 3 it purgeth out the filthinefle of 
our nature, it makes it a nqp heart in quality • that is, 
it makes it fit to receive grace, and who would not 
have a heart thus fitted to good f Againe, It is faTd, 
Ephefj .1 j. that Chritt may (jgvell inyyir hearts by Faith : 
as if hee fhould fay, Faith will purge the heart • for 
where Faith is,Cbrift is 3 *and Chrift will not dwell in 
a rotten hearuhat is impure,and not in feme meafurc 
fan&ified by the Spirit. . ^ 

But you will fay, there are divers kindes of Rath, 
What Faith is this then that thus purifieth the heart? 

By Faith in this place is meant a juftifying Faith-. 
Faith that applycth Chrift and hisrighteoufneffein 
particular unto a mans felfe for bis j .ftification 3 and 
hereupon he is raifed up to holinefTe,and enabled,out 
of love unto Gl mortifi-: finnc. 

Now 



The Dottrine of CMortif cation. 



r 



Now the order of this grate in a Regenerate man, 
iswond#full- forfirtt, the Spirir 3 which is the holy 
Ghoft,comcs and enlightens the mind, then it works 
Faith,and then Faith drawesdowne Chrift,and when 
once Chrift comes,he takes poffeflion of it,neverre- 
-fting till hee hath rid the heart of the evil! difpofition 
of nature with a loathing of it ^ then the Regenerate 
man hereupon out of love unto Chrift, and hatred 
unto finne, beginnes to mortifie his corruptfons. 

Bat you will fay, How can the Spirit of Chrift, 
whidristhe holy Ghoft, dwell in the heart, feeing 
he is in heaven £ 

Tp this I anfwer, that the Spirit d wcls in the heart 
as the Sunne in a houfe; now we know that the pro- 
per place of the Sunne is in the Firmament, yet wee 
fay the Sunne is in the houfe, not that wee meane 
that the body of theSunne is there, butthebeames 
of the Sunne are there in the houfe: fowefay, that 
the proper place of the holy Ghoft is in heaven • and 
when we f iy hee is in the heart of a Regenerate man, 
we doe not meane effentially, but by a divine power 
and nature^ that is, by (ending his Spirit into the 
heart, not onely to worke Grace in the heart, but to 
dwell therein.Now when the Spirit hath taken pof- 
feflion of the heart>it drawes and expels away all the 
darkeneffe of the minde, and makes it tolookeacd 
to fee Chrift in a more excellent manner than befcre s 
alluring him of per fed): Iuftification, and remiffion of 
hisfinnes. 

And here the erroc of many is met wit hall, in the 
matter of Mortification • they wj§| have.Mortificati- 

on 



.39 

The order 
of Faith in 
the Rege- 
nerate. 



objeft.i 



Anfw*2. 

How 
Chrift 
dwelsin 
the heart, 

Simile. 



Errour a- 
bout Mor- 
tification 
confuted. 



40 



6 

Mcancs, 
fpirituall 
Joy. 



The Doflrine ofLMortificatio*. 



on firft wrought, and then they will lay told upon 
Chrift for remiffion of finnes. Oh,fay they^tt I could 
but findc this fin, or that fin mortified, then J would 
lay hold upon Chrift, then I would bcleevc 5 for alas, 
how can I looke for remiffion of finnes, how dare I 
lay hold, or how can I lay hold upon Chrift, when I 
finde that my corruptions have fucb hold on me ? But 
thef e are deceived, for this is contrary to the Worke 
of the Spirit : for firft, Faith aflureth of pardon, and 
then folio wes Mortification; that is, when ajnan is 
once allured of pirdon of finne, then hcbeginnesto 
mortifie, and to flay his corruption ; for Mortificati- 
on is a fruit of Faith . and therefore the Apoftlefairh, 
Phil. 3 .10. That I majfeele (be power of bis death, and the 
vertuerf his Refurrefti$* : Now what is meant by this 
but the two parts of Repentance^Mortificationand 
Vivification ! The Apoftle beleeved before, and now 
hee would have his Faith appeare in the Grace of 
Mortification, that hee might fcnfiblyfeele it. And 
therefore, if you would have your finnes mortified, 
you muft by Faith draw Chrift into your hearts. 

The fixch meanes, if you would have your finnes 
mortified,is,toget fpirituall Ioy. But this may feeme 
a itrangethingko mortifie corruption by \+ man or a 
woman would rather thinke that this were a meanes 
to encreafe fin : bot it is not fo j for fpirituall Ioy is a 
fp' ciall meanes to mortifie fin, if we doebutconfider 
the na r ure of Mortification ; for as I faid before, 
what is Mortification but a turning of thehearr, a 
working in it a new difpofirionfNow we know when 
the heart is not regenerate it is full of forrow, and 

joy 



The Doftrine of (Mortification. 



joy in this eftate encreafeth fin : But when the heart 
is turned from finne to Gra/:e, that is, heavenly difpo- 
fed, there is a plcafant ObjciSt reprefented unto the eie 
of the Soule, asChrift, Iuftification, Remiffion of 
finnes, and Reconciliation : and hence arifeth a fpiri- 
tuall loy in the foule, which rejoycing is a Mortifica- 
tion of finne jfor when a man or woman fees fuch ex- 
cellencies in Chrift,(asbefore)heforejoiceth in them, 
that he loatheth whatfoever is contrary to them. As 
a man that hath gotten a faire Inheritance which for- 
merly was content with a fmall Cottage,but now the 
right that hee hath to the other, makes him difpife 
that: fo it is with a Regenerate man, thisfpirituall 
loy makes him bafely to efteeme ©f finne, and his na- 
turall eftate : and therefore faith the Apoftle, i Cor. 
15.3 x.lproteft that by the rejoycing I have in Christ Ufa, 
I dye daily : that is, that fpirituall loy which hee had 
inChrift, of Iuftificationand Remiffion of fins, and 
that fight of glory which he faw by Faith, mortified 
finne in him, made him bafely to efteeme of his cor- 
ruptions. We fee, by example, a man that is wrought 
upon by the Law, or the Judgements of God, may 
for a time leave fome finne, and rejoyceingood, as 
Herod heard lobn gladly . and yet this his loy doth not 
mortifie finne 3 becaufe it is'not wrought by the Spirit 
upon an apprehenfion of the love of God • that is, it 
doth not proceed from the right Root $ for fpirituall 
loy that mortifies finne, arifeth from an affurance of 
Remiflionof finnes $but this arifeth from fome other 
finifter refped, or elfe for feare of hell. Now that 
fpirituall loy mortifies finne, the Wife-man proves. 



41 



Simile. 



H 



Prov. 



1 42 



! — 



7 

Meanes, 

Hunilicy. 



HumbJc- 
ntlTe of 
miftde 
what it is. 



I The Doftrine of UWortificatiov. 

/V*0.2.io.compared with the i6.VerkJYhen Wifedome 
entereth into thy hearty and JC noxvledgt is fltAfamto tbj 
Soulc^citjlullkeepetbeefrdrntheftrangewomav* When 
Wfjcdome enter ctb into thy heart ; that is, when the Spi- 
rit enlightens thy minde to fee, grace and knowledge 
is pleafant unto thee 3 when thoudoeft rejoyce in the 
knowledge of Chrift, and graces of the Spirit, then 
j it (hall keepe thee from the ftrange woman ; that is, 
from inordinate affe&ions, which otherwise would 
bring thee to deftrudion. Thus you fee thatfpiritu- 
all loy is an excellent meanes to Mortification. 

The feventh meanes, if you would have your fins 
mortified^s^Humbleneffe of minde: this is an excel- 
lent meanes to Mortification, for when the heart is 
proud, it will not yeeld h that is, it is unfit for grace 5 
for there is nothing fo contrary unto the nature of the 
Spirit, as a proud heart • and therefore theApoflle 
faith, i JV/.5 . 5. Godreftfteth the proud, hut he gives grace 
to the humble. Hee reftttetb the proud 5 that is, hee doth 
ftand in oppoficion againft him as one moft contrary- 
unto him • he reje&eth his praiers and his a<5Hons,be- 
caufe they proceed from a proud heart : but hit gives 
grace untoyhe humble $ that is, the humble heart is fit 
to receive grace, therefore hee (hall have every grace 
neceffary to falvation,as Faith, Repentance, Mortifi- 
cation, PeaceofConfcience, and Remiflion of fins : 
Njivthis humblcncflTe of minde is a bafe efteeming 
of a mms felfe in an acknowledgement of his unwor- 
thincfle to receive any grace with an high efteeme of 
Gods love 5 which indeed ra3y feeme to be contrary 
tofpiriuullloy, but it is not io* for the more hum- 
ble 



The Doflrine of CMortificatien. 



43 



Ezek.36.26 



ble any man or woman is. the more fpirituall Ioy they 
have : it is encreafed by humility, it is decreafed by 
pride$ rhe humble heart is al waies the joy fulleft heart 5 
for the more grace the more humblenefle, and che 
more humility the more fpirituall Ioy,for where there 
is a wane of grace, there muft needs be a want of fpi- 
rituall Ioy, Now deje&ion and humility areof a con- 
trary nature . a man may be caft downe, and yet no t 
be humble 5 humblenefle of minde is more inward 
than outward, but the other may be outward but not 
inward ; therefore if you would have your fins mor- 
tified, get an humble heart : for it is faid, ^/i/,3 4. 1 8. 
The Lord is nigh unto them that are of a broken heart : a 
broken heart is an humble heart : and, Ezek. 36.26. 
A new heart, and a newjpirit will 1 give yeu: that is 3 
when I have throughly humbled you, andcleanfed 
you from your rebellioufneffe againft me ? then I will 
doe this and this for you : well then, hbour for hum- 
blenefle of minde, if you would have your finnes 
mortified. Thus much of the word CMortific^. 

We now come to a third point, and that is, what 
are thofe things that areto be mortified? andthefe 
the Apoftle cals in generall, Earthly Members : Hence 
we note, 

That alt earthly ^Members art to be mortified* Dofi. 

For the better explaining of this point,we will firft 
fpeakcof the generall,and then of the particulars:but 
firft of allbecaufe the words are hard,we will fhewyou 
by way of explanation, firft, what is meant by mem- 
bers . and fecondly, what is meant by earthly members. 

For the fir ft s What is meant by Members? By Mem- 

H 2 hers 



44 

What is 
here 

meant by 
Members. 



The Doftrine efCMorfiification, 



Why cal- 
led Mem- 
bers, 
Reaf. I, 



Pet.x. 3 . 



hers is meant finne, or any foulc affe&ion of the heart, 
when the heart is fet upon a wrong obje& or clfe up- 
on a good objeft, yet exceeding cither in the manner 
or the mcafure,makes it a finne : as. firft, when a mans 
heart is fet upon a bafe object, as the fatisfying of his j 
eyes according to the luft of his heart,or fet upon his 
pleafure inordinatlytothefatiffying of hislufts snow 
thefe arc bafe obje&s. Againe, there are other objeds 
which in themfelvesare good and may bee ufed, as 
care of the world, and the things of the world: a 
man may lawfully care for the things of this life that 
hath a charge, or a man may ufe his pleafure for recre- 
ation^ may feeke after his profit,thereby to provide 
for his family • but if the care for the world, and the 
things of this world, exceed either in the manner or 
the meafure>that is 3 if they be gotten unlawfully, and 
if the heart luft after them., if they breed a diforder in 
thefoule 3 and a negleft of grace, then they become 
finne: 

Now they are called members for thefe reafons : 
The firft realbn is, becaufe thefe bafe afFeftionsfill 
up the heart; that is, they make the heart fit for all 
manner of finne, even as the members of the body 
make the body fit for a&ion : now we know that the 
body is not perfeft, if the members bee not perfed, 
fo when the heart is not filled with thefe members 3 it 
may bee fit for finne but not for every finne, but this 
filling of it makes it fie for all finne-and therefore the 
Apoftlefaith, 2 Pet .1.3. i^dccerdtngtt his divine fewer 
he hath given us all things • that is, by divine nature we 
all come to the knowledge of the Faith: now that 

which 



The Doftrine of ^Mortification. 



45 



which is contrary co the Spirit, and the knowledge of 
him, ismadeupbythefe bafe affections, even as the 
body is made up and complete by its members. 

Secondly, they are called Members, becaufe thefe 
bafe affections doe the anions of the unregenerate 
part,evcn as the members of the body doe the a<5Hons 
of the body • for they receive into the heart all man- 
ner of finne, and thence they fend bafe affediions into 
all the reft of the faculties. 

Thirdly, they are called Members ,becaufe they are 
weapons ofunrighteoufnejfe^ox fo the Apoftle cals them 
even as the anions of the new man are called the wea- 
pons of righteottfnejp $ that is, the care for the adions of 
the new man. Now we know that it is the property 
df one member to fight for the good of another 5 as 
wee fee, one member will fuffer it felfe to bee cut off, 
and feperated from the body for the good of the reft$ 
and fo it is in like manner with thefe,for all will joyn 
together for the mortifying of finne one in another. 
On the other fide,thefe weapons of unrighteoufneffe, 
they fight for one another againft Grace, they are 
carefull to performe the anions of the old man, and 
to fulfill every luft of the flefh. 

Fourthly,thcy are called Members bzzzvXz they are 
as deare unto the hcarr,as any member is unto the bo- 
dy, and therefore in Scripture they are called the 
right hand, and the right eie, Mat. 5 . 2 p. that is,t hey are 
as deare,and fticke as clofe unto the hearr,and will as 
hardly be feparated from it as the nearcft and deared 
member of the body; thus much of the word member. 

Secondly, what is meant by Earthly Members f By 

H 3 Earthly t 



Reaf. 



Reaf. 3, 



Reaf. 4. 



4* 



What is 
meant by 
earthly 
Members. 



What it is 
to bee 
earthly 
minded. 



The Voftrinc of ^Mortification. 



Earthly Members is meant all earthly affedions . as im- 
moderate cares, inordinate lufts • or it is a depraved 
difpofrion of thefoule, whereby it is drawnefrom 
heavenly things to earthly . that is, it is drawnefrom 
a high valuing of heavenly things to a bafe efteeme of 
rhem, and from a bafe efteeming of earthly things, 
unto an high efteeme of them; this is earthly min- 
dedncflTe. But for the better explaining of this Point 5 
firft, wee will (hew what it is to be earthly minded: 
fecondly, what it is to be heavenly minded. 

For the firftjwhat it is to be earthly minded: It is to 
mind earthly things, or heavenly things in an earthly 
manner 5 that is,when the foule is depraved fo of fpi- 
rituall life that it looks upon grace and fal vation with 
a carnall eye,when it is reprelented unto it, becaufe it 
is but naturalist is not enlightened by the Spiritjnow 
till a man be enlightened by the Spirit, he cannot fee 
fpirituall things in a fpirituall manner, Howfoever, I 
grant that by the light of nature,* man being endued 
with a reafonable i 6ule,therby may come to difcerne 
of fpirituall things 5 yet fo as but by a common illumi- 
nation of the Spirit,as we call it ; not as they are, but 
only as he conceives of them by his naturall reafon:for 
firft,by nature a man may conceive of fpirituall things, 
but not fpiritually; for nature can goe no further than 
nature : now what is competible and agreeable to na- 
ture he hath a tafte of,he fees things fo far as they are 
futable unto his nature 5 but nature can looke no fur- 
ther 5 for this is the property of nature, it goes all by 
the outward fenfe and appetite 5 and no man can ap- 
ply fpirituall things by the fenfes, but earthly things. 

Second- 



The D oftrine of CMortification. 



Secondly, by the affeftions a man may conceive of 
fpiricuall rfiings,for the afredions are the proper feate 
of Iove D and a man being endued wichlove,may beaf- 
fc&ed with heavenly things/ofarreas they are fweet 
unto nature$and hence may arife feare of lofing them, 
not becaufe they are heavenly things,but becaufe they 
are. fweet unto his nature. Befides,the aflfe&ions may 
reftraine him,and turnehim fromefteeming of things 
bafe, to an efteeming of things that are more excel- 
lent,andyetbebut earthly minded:forit is not theaf- 
f e<2ion to good, that proves a man to be good , but it 
is the rice of the affedion that is the ground from 
whence they fpring • namely, from a heart enlight- 
ned by the fpirit : Herod may affed lohn> and lohns 
do&rine, but this is not bred by the fpirit, but acar- 
nall aflfcdlion. 

Thirdly, by the underftanding or minde, a man 
may come to conceive of (pirituall and heavenly 
things^ his minde may be enlightned with the know- 
ledge of them,and yet be but earthly minded : As for 
example : 

Firft,he may fee a vertue in heavenly things above 
all things in the world, he may conceive of them by 
looking into them, fo that a vertue and power may 
appearcin them excelling every vertue in anything 
elfe -, and yet not renewed. 

Secondly, if hee be of a more noble fpirit he may 
doe good, either for Church or Common-wealthy 
he may be very liberall and bountifull unto any that 
(hall feeke unto him in this kinde, and hereupon may 
grow remiflTe after the things of this world, and fo be 

not 



47 



3 

How a 
man may 
come to 
know fpiri- 
tual things 
and yet 
not be re- 
newed. 



48 



The Doctrine oj \JMcrtiji x at ion \ 



Dan. 4 34, 

5 



Mar. 6.2c. 



not all fo violently carried away after covetoufneffe, 
and yet not be removed. • 

Thirdly,he may come to fee holineffe in the chil- 
dren of God, and thereupon be wonderfully aflfe&ed 
with it,in fo much that he may wifh himfelfe the like: 
nay more,he may wonder at their holine(fe,and be a- 
ftoniihcd with an admiration thereof, as one over- 
come of it,and yet not be renewed* 

Fourthly,he may come to fee into the attributes of 
God, both the communicative Attributes which are 
icommunicatcd to the Creatures, as juftice, Mercie, 
Righteoufneffe,Patience,and the like; and alfothofe 
that are not communicable, but effentially proper to 
God, as Omnipotencie, Omniprefence,and the like; 
and hereupon he may acknowledge God to bee fuch 
an one as thefe declare of D or elfe as he hath made him- 
felfe knowne in his Word: as wee fee in l^tbuchad* 
mzz*r % Dan.q 34. and yet be not renewed. 

Fifthly, he may feele the fweetnefle of the promi- 
fes of remifsionoffinnes,juftification,andreconcilia- 
tion,andrejoyceinthem, as Herod heard John gladly, 
Mark. 6.20. that is, hee was glad to heare John preach 
repentance and remifsion of finncs,he felt fweetnefle 
in this 5 fo hee was content to heare that it was not 
lawfull for him to have his brothers wife,but hee was 
not content to obey : in like manner, any man or wo- 
I mammyfinde fweetnefle in the promifes, and yet 
; not be renewed. 

Sixthly, hee may beleeve the refui region to life, 
, and hereupon rejoyce after it, becaufe heebelceves 
; there is a reward hid up for the righteous with Chrift 

and 



Tht Doftrinc ef iM$nific&tion t 



and may defire to be made partaker of it with them, 
and yet not bee renewed : For if you looke into this 
man, none of all thefe have the firft feat in his heart, 
but they are, as it were, in a fecond roome orclo- 
fet ; for earthly things have the firft and principall 
(eat in his heart,but thefe come in after,as handmaids 
fervants unto the other, and therefore have no fpir> 
tualltaftetohim. 

To make this plaine, let us confider the order of 
the faculties of the foule : the minde is the principall 
f acuity ,and this rules the will and affc&ions : now the 
minde being earthly difpofed, the will and affeftions 
can goe no farther than the mijjule guides them : eve- 
ry faculty hath an appetite,and tne foule of a man hath 
an underftanding which governes 5 now looke what 
the minde of a man loves or hates,that the will wils, 
orwilsnot; for the will is but the appetite that fol- 
lowes the underftanding. Againe,every faculty in man 
hathafenfe, and by that it is drawne toaffeft that 
which it chufeth,for the defire followes the fenfe^and 
as it is with one faculty, fo it is with all the other of 
the faculties ; for the faculties fuit all after the fenfes, 
and affc<S that which the minde affe<5ts : and thus the 
will and affe&ions hanging upon the minde,it is unpof- 
fible that the will of a man fliould will and affed any 
other thing than that which the mind is affe&ed with* 

But here fomeQueftions may be moved : the firft 
Qucftion is this ; But is there fuch light in the under- 1 
ftanding as you fay,then it feemes that a naturall man \ 
may by the light of Nature come unto true know- 
ledge '. 

- I To 



4? 



The order 
of the fa- 
culties of 
the foule. 



£ffft.i 



5° 



The Doftrineof CWortificaUon* 



An fa. i . ! To this I anfwer, that a naturall man may come for 
How ana- fubftance as farre as a fpirituall man, but not in a right 
niafknow ma ™ ex: 5 the Apoftle faith, Rom. 8.5. They that Are of 
fpirituall thefiejhtdoe favour the things of \he flejh : and 3 i C*r. 2.. 14; 
things. T fo mturA u manperceiveth not the things of the Sprit : 
where the Apoftle faith, he doth not know them at 
4J1, for he wants a fan&ified knowledge of them $ he 
knowesthem 3 but not by that knowledge which is 
wrought by the Spirit alwayes accompanied with 
fan&ification 5 he knowes them for fubftance, but not 
in the right manner, as to be a rule to his life, A car- 
nail man may fpeakeof fpirituall things, but not reli- 
gioufly 5 that is, wiityn inward feeling of that in his 
he^rt which be fpeakfs of : fo alfo a carnali man may 
have'light, butitisbutadarkelightj hee may have 
light in the underftanding, but it is not tranfeendent 
unto the reft of the faculties to transformeanden- 
I lighten them, and therefore though hee have light, 
j yet ftill he remaines in darkencfTe. 
what it is The fecond thing to bee confidered is this. What 
'enf hea ** * s to ^ e heavenly minded : A man is faid to be hea- 
ven y mm- ven jy m inded when there is a new life put into him, 
whereby he is able both to fee and to fpeake of fpiri- 
tuall matters in a more excellent manner than ever he 
was: And therefore the* Apoftle faith,£/^/4.i3.W 
he renewed in thefbirit of jour mindes : that is, get a new 
kinde of life ana light in your foule ; for when Chrift 
enters into the heart of any man or woman, hee puts 
another kinde of life into them than that which hee 
had by nature $ the Spirit workes grace in the heart, 
and grace makes a light in the foule- it makes another 

kinde 



Ephe,4^3 



The Dottrine of CMortificMionl 



51 



kind of light than before ^ for before there was but a 
naturall lighr,a fight of Chrift and faIvation,but with 
a naturall eie > y but now there is a fpirituall light in his 
foule whereby he is able to fee Chrift in another man- 
nered therefore it is called the light of the minde^he 
boringofthe eares^nd the opening of the eyes ,that is,the r e 
is a change and alteration wrought in him whereby 
hee can perceive fpirituall things , his eares are ope- 
ned to heare the my fterics of falvation,with a minde 
renewed to yeeld obedience unto them,making them 
the rule of his life • and his eyes are opened to fee 
the excellencies that are in Chrift, as Remiflionof 
finnes, Iuftification 3 and R econciliation in a more ex- 
cellent manner than before; hee is, as it were, in a 
new world, where he fees all things in another man- 
ner than before. Now I doe not fay, that hee fees 
new things, but old things in a new manner 5 hee faw 
Iuftification, Remiflion of finnes, and Reconciliation 
before, but now hee fees thefe and Chrift in a more 
excellent manner , there is, as it were, anew win- 
dow opened unto him whereby hee fees Chrift in a 
moreplaine and excellent manner, and hereupon hee 
is affured in the way of Confirmation of the Remifli- 
on of finnes :. hee had a generall truft in Chrift be- 
fore, andheefawaglimpfeof him, but flow heeen- 
joyes the full fight of him • that is, fuch a fight as 
brings true comf&rt unto the foule. As a man that 
travels into a farre Coutitrey fees at laft thofe things 
which before he faw in a Map 5 hee faw them before, 
but in a darke manner • but now he hath a more exa& 
and diftindt knowledge of them : even fo it is with a 
. \_ I 2 Rege- 



Simile. 



/ 



5* 



♦ The. Doctrine of \Mort ifi 'cation. 



i Cor. i 
opened. 



Simile. 



Regenerate man, hee favv Chriftandthepri ileges 
that are in Chrift before, but darkely, as it w ere in a 
Map, oncly by a common Illumination, but now hec 
fees them by the fpcciall Illumination of the Spirit 
through Grace: And therefore the Apoftlc faith, 
I Cor, 2, p. The eye hath not feene, nor the eare beard, nei- 
ther hath it entred into the heart of man to conceive ej thofe 
things tjiat God hath prepared for them that love Him: 
Hovvfoever this place of Scripture bee generally ex- 
pounded and underftood of the Ioyes of heaven, yet 
in my opinion, it is much miftaken $ for by this place 
is meant thofe fpirituall Obje<fts thacare fhowne unto 
a man w hen the Spirit begins firft to enlighten him ; 
The eye hath not feene • that is, which it hath not feene 
in right manner : hee never faw them in fuch a man- 
ner as now they are fhown unto him:he now fees hea- 
venly things in another manner, hee fees Iuftification 
in another manner then before, hee fees remiffion of 
finnes in another manner then before: fo like wife he 
fees finne in another hew then before^for now he fees 
remiffion of fins follow them asia medicine to heale 
them : Againe, he fees Iuftification and Remiffion of 
finnes in another hew, he fees them in an higher man- 
ner than before, hefccsthemnowasfutabletohim- 
felfe, and neceffary to fal vation ; before he faw them 
as good, but now he fees them as moft excellent. As 
it is with a man that is well 3 fo it is with a man that is 
not regenerated : now tell a man that is well, of Bal- 
fome and Cordials, wfcatReftoratives they are, and 
what good they will doe to the body, yet he will not 
liften unto them becaufe hee is well and needs them 

not- 



The Doftrine of UWortificatien. 



53 



nor- but tell rhcm-unto amanthatisficke anddifea- 
kd^ he will give a diligent eare unto them, becaufe 
they are futable for his difeafc :fo it is with a fpirituall J 
man before he be regenerate,he liftens not,he regards 
not fpirituall things • when he heares of Iuftification 
and Remiffion of finnes , he fleightly paffeththemo* 
ver, becaufe he feeleth himfelfe in heakh,and finds no 
want of them ^ for what fhould a man take and apply a 
plaifter to a whole place that hath no need of fuch a 
thing i hut when he is once renewed and mortified, 
then he finds thefe futable to his difpofirion \ and this 
is to be heavenly minded : A naturall man or woman 
may talke of grace, of Iuftification, andRemiiTion of 
finnes, but they cannot fay that thefe are mine,or that 
I ftand in need of them 5 for fo faith the Apoftle, 
1 Cor. 2. 1 /{.The natural (man fercerveth not the things of 
thefpirit: that is, he may talke ofdeepe points of Di- 
vinitie, but not by the feeling of the Spirit $ he may 
fee God and Chrift, but not in a right manner. . 

But you may fay unto mee. If a man heavenly min- 
ded may fee thus farre, then when he comes once un- 
to this eftatc, he needs no* feeke any further Illumi- 
nation ? 

To this I anfwer, that though the fpirituall man be 
thus minded and enlightened, yet he muft feckefor 
more 5 becaufe this knowledge is but in part ; For wee 
how but in part, faith the Apoftle, 1 Corinth. 13. 12. 
that isj though wee know much of heavenly things, 
yet it is but a part of that wee ought to know, or that 
wee fhould know : therefore wee muft ever be bree- 
ding in the Spirit, wee muft be evergrowing towardi 

I 3 per- 



£»fjl.2 



Anfw.i. 



54 



Anjw.^ 
Simile. 



The Dotlrinc of tMoYtificatiM. 



How the 

undeman- 
ding en- 
lightned, 
n:ay doe 
gotvd to 
the reft of 
the facul- 
ties. 



perfe&ion : now there can be no growing till the 
minde be enlightened,for this is a work of the minde 5 
and fo ifarre as the minde is enlightened^ fo farreis 
the will enlightened, and not oncly that, but the reft 
of the faculties arc enlightened accordingly. 

But you may againe fay unto mee, If this light 
which you fpeake of be feated in the minde, then bow 
farre doth this light redound unto the reft of the fa- 
culties, feeing the other feeme not to befehfibleof 
this light, becaufe many times there is fuch rebellions 
in them 1 

To this lanfwer, That earthly and heavenly min- 
dedneffe is feated in the underftanding 3 wilI,or minde 
of a man: As for example 5 A Lanthorne is the pro- 
per feat of a Candle, now it receives not the Candle 
for it felfe, neither keepes it the light to it felfe, but it 
receives it in to prelerve light,and to communicate it 
to others^e ven fo doth the underftanding, it doth not 
onely receive light for it felfe alone, but by prefer- 
ving of it, it doth communicate his light to the good 
of the reft of the faculties: fo the Apoftle faith, Tou 
are begotten by the wofdofTwthyUm.Li^. Now Truth 
is properly in the underftanding, it isfirftthcte^ and 
thence it doth communicate unto the reft of the fa- 
culties by redundance $ I (ay by redundance, but not 
by irifofion • that is, the light that is in the understan- 
ding doth redound to the- enlightening of the reft, 
but it; is conveyed to the reft by the Spirit, and foa 
manisrene-wed. 

No^forthe better explaining of this, wee fhall 
fliewttow, the undemanding being enlightne'd > may 

doe 



The Dottrine of CMMificAtion. 



doe good unto the reft of the faculties. 

Firft, the Reafon or Wifdome being firft enlight- 
ned, it refts not there 3 but flowes by a redundancy un. 
to the other faculties, and thereupon may take away 
thofe lets and impediments unto good:as thus, Wher- 
as ignorance or infidelitie was formerly a hinderance 
unto good things, making him that was ignorant un- 
capable of the my fteries of falvation, fo that he could 
not beleeve the promifes of the Gofpell a he could not 
bring his will and affe&ions to embrace the truth • 
which ignorance is now taken away by that light that 
is communicated unto him by the understanding. 

Secondly,, although the underftanding cannot re- 
move feare and anger, becaufe they are qualities of 
nature,and evill difpofitions of the foule,which ir got 
by Adams fall $ yet it may hinder the growth of them, 
it may withftand the a&ions of them. As a Py lot can- 
not hinder the raging of the Seas,it is not in his power 
to make'them calme, yet frc can 5 by ufing mcanes,doe 
fo much as to fave his (hip:(b a regenerate man,though 
he cannot ftay his impatient anger and feare, yet he 
may kecpe himfelfe from the adions of impatient an- 
ger, and fo bridle his immoderate feare, that he may 
not be diftra&ed with it. 

Thirdly, the underftanding may doe much good by 
inftrudions,when it is renewed,and therfore it comes 
many times that the reft of the faculties are overtur- 
ned by the reafon 5 as thus, when the will and atfeftk 
ons are immoderately fet upon a wrong objtft, the 
minde comes andinftru&s the will and affe&ionsof 
the vileneffeof the objedt, and the danger that will 

enfuej 



55 



Simile. 



5* 



4 



rfev 



Tht Doflrinc ofLMortification. 



enfue ; and then contrarily informing them of grace, 
propoundeth heavenly obje&s unco them • hereupon 
they become affe&ed with them 3 and fo are turned by 
the Reafon. 

Fourthly, it may doe much good by the ruling of 
them, for the underftanding is the f uperior facultie of 
the foule, and therefore ic becomes a guide unto the 
reft : now if the underftanding be enlightned ( as I 
told you)it doth communicate his light by redundan- 
ce unto the reft of the faculties, then it muft needs 
follow that the underftanding being enlightned truly 
with grace, and the other faculties partaking thereof, 
they muft needs be ruled by it. Every inferiour is ru- 
led by his fuperiour 5 or at leaft fliould be fo 5 fo every 
facultie (hould be fubordinate unto the minde : now 
if there be a rebellion in them 3 it is the diforder of the 
foule, as the other is the diforder of the State. Thus 
much for the explaining of thefepoints,namely,what 
it is to be earthly minded, and what it is to be heaven- 
ly minded. 

The firft Ufe then (hall be, to reprove fharply fuch 
as favour the members of this bodie, and are inordi- 
nately affr<5ted with this earthly mindedneflc, fuch 
alfoas cannot deny thefe members any thing that js 
pleafant unto them, whereas they fliould be fuppref 
fed and mortified by the Spirit. The rich man feeds 
thefe members with his riches,the covetous man with 
his covecoufnefle, the proud man with his pride, and 
the ambitious man with his vain-g!oric,when as thefe 
are their greateft enemies 3 howfbever they are couze- 
ned by them ^ but if they did but know, if they were 

bur 



The Doftrinc of XMortification* 



but truly enlightned with grace,they would perceive 
the cvill of thcfc members, and how great an enemy 
this earthly mindedneffe were unto them, and then 
they would ftarve their bodies , fooner than they 
fhould deceive them of their foules. For firft, as there 
is nothing more hurcfull unto man than earthly-min- 
dedneffe • fo, fecondly, there is nothing more hate- 
full unto God 5 and thirdly, there is nothing more 
contrary unto theprofc(fionofChriftianitie,than the 
loving of thofe earthly members. 

For the firftj fay that there is nothing in the world 
more hurtfull unto man than earthly-mindedneffe, 
becaufe it makes him worfe than the beaftsjthe beads 
doe not finne,but thefc earthly members are the caufe 
offinneinus, and finne takes away the excellency of 
the creature. Innocency is the excellency of the crea- 
ture, fimply taken as he is a creature, and this was all 
the excellency that we had in Adaw^bux. finne tooke a- 
way that excellency .-therefore what lacob faid of Reu- 
ben, Gen. 49. 4. when he had defiled his bed, Thou haft 
( faith he ) taken away mj excellencies that is,that which 
I outwardly refpe&ed moft,may be faid of every luft- 
for what a man keeps, that is his excellency -the wife 
is the husbands excellencie 3 and therefore whenlhee 
is defiled, he hath loft his excellencie ^ for as a man 
keepes or lofeth that outward thing which he moft 
refpe&eth, fo he keepeth or lofeth his excellencie : 
The Starres that fall, when they are in the Element 
they fliine and give light, and then they are faid to 
keepe their excellencie • but when they once faH,theti 
they lofe their excellencie, becaufe they have loft 

K their 



57 



Nothing 
more hurt- 
full co man 
than earth 
ly minded- 
nefle* 



When men 
are faid to 
lofe their 
excellen- 
cies. 



Simile. 



5» 



Reaf.i . 



Simile. 



The Doftrinc of (^fortification. 



Sinne one- 
ly nukes a 
man lofc 
hi* excel- 
lency. 



Ruf.2. 



their light and fplendor 5 fo men are faid to lofe their 
excellencie when they give way unto their lufts. 

And the reafon is, firft, becaufe when the mind af- 
fects earthly things, ir mingles together two contra- 
ries, Grace and Chnft, with fhne and the world, and 
(o ecclipfeth the excellency of the one with thebafe- 
nefle of the other : As when gold and droflfe are ming. 
led, the bafentffeofthe one doth corrupt the other, 
foas the excellencie thereof doth not appeare^ but 
mingle gold wirhfilver 3 or let it be alone, and then it 
keepes his excellency, and is not ecc 1 1 pled : even fo, 
when a man is earthly-minded, and his aff dions are 
fet upon bafc objc <fts, with that enlightned know ledg 
he hath,he mingleth an ignoble and bafe objed toge- 
ther, and folofeth the excellencie of it. Now there 
is nothing that can make a man to lofe his excellency, 
but finne- for other things that happen unto a man 
are not able to take away his excellency,** reproches 
and imprifonraents in the worldjfor a man may keepe 
himfelfe heavenly minded for all the reproches and 
impnfonments that he (hall meet withall, if he can 
keepe out finne; all other things are unto him but as a 
candle in a dark night,which makes a man fee his way 
the better -fo all things in the world cannot ecclipfe 
the grace of aChriftian, but in thehardefteftatehe 
will fo keepe his heavenly mindedneffe,that his grace 
fhall the moreappeare. 

Secondly, finne pierceth men through 3 f ;r that 
which is faid of riches, 1 Tim. 6. 10. is true of every 
finne, It perceth them throw mih many forroms : that 
is, it wounds his foulc, and makes him to draw to.bis 

owne 



7 be J>ottrint of (Mortification. 



owne deftru&ion : Againe, finnc having once gotten 
pofleffion, will have no deniall 5 if once you give way 
unto it, it is reftleffe 5 for when a man hath fatisfied 
one Iuft, another comes to be fatisfied, till at laft his 
heart is hardened, and his Conference hath loft all 
fcnfe,andwhenitisthus with him, he is drowned in 
finne : he is, in this cafe, like the Silke-worme, that 
never refts turning her felfe in her web till at laft (hee 
deftroy her felfe : To earthly-minded men, when they 
areoncecatchtinthisfnare 3 they never n ft turning 
themfelves from one fin unto another, till at laftchey 
deftroy themfelves. 

Secondly, there is nothing more hatefuU and of- 
fenfive unto God than when a man is earthly-minded, 
for when a man is earthly-minded, hee fets up Idola- 
try in his heart :lfpeake not of the bodily proftrati- 
on, howfoever in time it may be, he will be fuch an 
one 5 but I /peake of covctoufnefle, that fpirituall Ido- 
latry of the heart,as the Apoftle cals ir^which is when 
the heart is once fbtted with thefe earthly things,that 
it drawes all the faculties of the foule after them, fo 
that the Commandements of God become a burthen 
unto him. Now there is nothing in the world more 
odious unto God than to be an Idolater, for he is a 
loathfome creature, one whom God hath left to him- 
felfe:now God never leaves a man till he forfakes him, 
but when he doth forfake God, then he is left to him- 
felfe: andthis is properly called the hatred of God, 
forthen God with-drawes from aman hisSpirit and 
fpeciall providence, becaufie he loathes him : And as 
it is with us, what a man loaths that he hates, and we 

K 2 know 



59 



Simile. 



2 

Nothing 
fo hacc/ujj 
co God as 
earthly, 
minded- 
neiTc. 



60 



The Dottrint of ^Mortification. 



I 



Nothing 
kflfe be- 
fecmeth a 
profcffor 
than earth 
ly minded- 
nefife. 



know that a man cares not what becomes of that 
which he hates ; fo it is with God in this cafe : For, I 
fay, the turning of a mans heart from fpirituall things 
to earthly, is the fetting up of Idolatry in the heart ; 
and nature her felfe abhorres to have the affe&ions 
drawne away : for as an Adultreflc is odious unto her 
husband,becaufe her heart is drawne away from him 5 
fo an Idolater is odious unto God, becaufe it drawes 
away the heart from God : and therefore the Apoftle 
faith,/"*. 4. 4. Know younot that the love of the world is 
enmtietoGod? that is, if you love the world it will 
make you commit Idolatry , and then you are at enmi- 
tie with God, and fo confequently God and you are 
at odds, you (land in defiance one againft another $ 
for who is at greater enmitie with God than an Ido- 
later i 

The third thing to be confidered, is. That there is 
nothing in the world that lefle befeemeth a Chriftian 
man or woman,efpecially one that profeffeth Religi- 
on, than carthly-mindedneffe 5 for this caufe an unre- 
generate man is compared to a Swine, becaufe all/his 
! delight is to paddle in the world, and to be wallow- 
J ing in it, as in his proper place ; for what would you 
haue a Swine to doe > but to delight in things that are 
agreeable unto his nature * But for a man that profef- 
feth Religion, to fall from his Religion unto pro- 
phaneneflfe, and to the love of the world, this is moft 
odious unto God, this God hates with a deadly ha- 
tred, this is a defyifing of God, and a trampling underfoot 
the bloudcfCbritt : It is nothing for a pi ophane man 
that hath not given his name unto Chrift, to lye wal- 
, lowing 



The D ottrine of ^Mortification. 



lowing in the world,and to goe from one finne to an- 
other ; it is,as it were,but the putting offone garment 
ro put on another, which is not unfeemely- or the 
pulling of a ring offone finger to put it on to another, 
wherein feemes noundecency 5 fothefinnes ofpro- 
phane r men feemc not to beunfeemely in regard of 
the perfons from whence they come 5 for there is no 
other things, at leaft wife better things to be expe&ed 
from them : but for one that hath profeffed Chrift, 
after long profeffion to fall greedily unto the world, 
this is unbefeeming a Chriftian man 5 other things are 
contrary unto grace,but this forfaking of the world is 
futable unto grace.For a covetous man that is profane 
there is no contrariety in that,it is futable unto his dif- 
pofition, but for any man that hath tafted of heavenly 
myjleries^s the Apoftle faith 3 #f£.6.5.to fall away into 
a fwinifh difpofition, as to covetoufneffe, or pride, be 
fhall hardly he renewed by repentance -that is,he will hard- 
ly fcrape off that blot of relapfe : nay, many times the 
Lord meets with fuch by great judgments-as Salomon 
in his youth how did he maintaine Religion,yet in his 
age how fearefully did he fall into idolatryM/i being 
young, honours God in his youth, yet he fell away in 
his age, and the holy Ghoft hath branded him with 
three fearfull finnes:and fo AhaziahMc fell away from 
God to idolatry,and in his fickneffe fent to witches to 
help him:how unanfwerable were the ends of thefe to 
their beginnings 5 therefore take heed of Apoftacy. I 
fpeake of this the more, becaufe wee fee daily many 
in their youth are marveilous zealous, and pretend 
great love unto Religion,and yet if you mark the end 

K 3 of 



6\ 



Simile. 



Heb. 6. 6. 



6i 



The DottrincofiMtrtificatietj. 



Difference 
betwixt 
the back- 
fliding of 
the Saints, 
and the 
wicked. 



A three- 
fold caufe* 
of the 
backdi. 
ding of 
the gouly. 

Caufe I. 



Caufe 2. 



ofthcie( IfpcakenotofallJ who greater backfliders 
than them < and indeed this backfliding many times 
provestheportionof Gods children- the moftho- 
Iieft,anddcareftofGods Saints many times arefiib- 
jecft unto this alteration, and yet be deare and preci- 
ous in the fight of God : As we fee ia David& Peter. 
But there is great difference betwixt the flacknefTe 
of the Saints, and the wicked backfliding : the godly 
they may flacke,but it is but for a time 5 he is cold and 
remifTe in the duties of holinefle, but it lafts not, it va- 
niflicth away : on the other fide, the wicked lye and 
continue in Apoftacy unto the end • in thefe it is natu- 
rall, but unto the other it is but the inftigation of the 
divell working by fome luft upon one of the faculties. 
Now flacknefle or coldnefle of Gods children may 
feeme to proceed from a threefold Caufe: 

Firft/rom that hollow-hartednes that is in the chil- 
dren of God 3 which like a hollow wall fals when it is 
(hakffybecaufe it was not firme : fo their hearts being 
not firmly eftabliflied in grace,nor rooted in the know 
ledge of Chrift, when afflidions or reproches come, 
it (hakes downe that hold which they feemed to have 
ofChrift. 

Secondly^ he next caufe may proceed from the evill 
example of men,which by their infinuation may draw 
their affeftions away,. and carry them from that love 
that they had towards God:therefore take heed to the 
infinuation of wicked men, they will firft labour to 
know the defire of your heart, and then they will fit 
ihemfelves accordingly to deceive you 5 and befides, 
the devill workes effe&ually by them. 

Thirdly, 



The D ottrine of ^Mortification* 



Thirdly 3 the laft caufe may proceed from this,that he 
is removed from under a powerfull Miniftery which 
formerly he lived under,unto a carelcffe ftiepheard,or 
ac leaft an unprofirable one 5 hereupon he may grow 
remifle and cold in the duties of Religion : but never- 
thelefTe although this arifeth from men, yet the caufe 
is in themfelves 5 for what is the reafon that they fall, 
but becaufe they findefpirituall things dead in them, 
and an in-lacke of grace.Therefore Ibefeech you take 
heed of falling away, for if a man fliould runne in the 
wayes of holineflTc, and catch heat s that is, be enlight- 
ned, and then fie downe in a confumption of grace 3 or 
fall fickeofthe love of the worldj.furely it is afear- 
full finne: therefore let this teach every man to take 
heed to his (landing. 

Firft, for thofe that doc ftand, let them take heed 
that nothing take away their hold,whether it be pro- 
fit,pleafure,or delight: thefe the devill will ufc as in- 
ftrumentsto beguile you, but take heed that you be 
not deceived by them. 

Secondly, for thofe that have fallen unto earthly 
mindedneffe,let them learn with Philadelphia to repent 
and to doe their firHmrkes^ that is, let them labour to 
get out of this condition. 

Thirdly, for thofe that have not yet tailed of the 
fweetneffe of Chrift, let them here learae to be afha- 
med of themfelves,, becaufe they have negle&ed fo 
great falvation:and thofe that have had the meanes of 
grace a long time preach'd unto them in the evidence 
of the Spirit,and yet have not beene renewed • that is, 
have not left their fwinifh difpofition, may here bea- 

fhamed. 



*3 

1 1 m 

Caufe 3 , 



I 

A caveat 
to thofe 
that ftand. 



2 
Thofe that 
have fallen 
Revel. 3. 

3 

Thofe that 
haue not 
yet tafted 
of the 
fweetnefTe 
ofChrift. 



H 



Tong men 



2 
Old men. 



Objcftios 
of earthly 
minded 
neflfc an- 
fwcred. 

Object. I 



J be Doflrine of UWortificatiM, 

(hamed.But it is a hard matter to perfwade the world 
of the truth of this point 5 theMinifters mayfpeake 
& pe rfwade, but it is God that muft change the heart, 
and make the man willing to have his corruptions 
mortified. Wee fpeake but to two forts of people, 
young men and old : Firft, young men when they are 
perfwaded to forfake the world, they replyjt ftands 
not with their youth to fet upon this worke ; they are 
not able 3 or at leaft not willing to leave their plea- 
fure. Secondly, old men, when they are perfwaded 
to forfake the world, reply alfo and fay, They have 
beene inftru&ed, and have made choice of this, and 
therefore are now unwilling to repent of their earthly 
mindednefle, left they (hould be reputed rcmiffc and 
weake in their j udgements,& therefore now they will 
not change their eftates which they have 1 ived fo long 
in. But howfoever ic is hard for a man to draw men 
out of their fwinifli condition,yet it is an eafier worke 
if God will be theinftrudter, if he doe put his Spirit 
into the heart, it will cafily expell theworkesofthe 
devill,thofe ftrong holds that Satan hath in the heart. 
Now the reafons that make men minde earthly 
things,to fticke fo faft unto them,are theft : Firft, be- 
caufe earthly things are prefent. To this may be re- 
plyed, It is true,earthly things are not at all to come, 
for that which wee have is prefent 3 thofe things of 
the world which wee enjoy and have in poffeflion, 
are prefent, as riches, honour, and the like : yet there 
are other things that are prefent which are of a higher 
nature, which we ought to fet our hearts upon, if we 
will be led by prefems , for Ioy in the holy Ghoft is 

prefent, 



• 



The Doftrine of (Mortification. 



prefent,and Iuftification is prefent,and Regeneration 
is prefent,Remifl(ion of finnes is prefent, Reconcilia- 
tion is prefent. and you will fay that thefe are farre 
better than the things of this world:But {ay that thefe 
were not prefent but to come, yet wee account it a 
pare of wifedome to part with a thing prefent that is 
of fmalaccount,for hope of a better after wardsjw ho 
is there that will not part with a fmail thing prefent, 
upon condition of enjoying of a greater afterwards ? 
the world and the things of the world are nothing in 
comparifon of Grace and Salvation ; therefore what 
if thou forfake all thefe things, upon condition you 
(hall get eter nail life for them hereafter. For this is 
the difference betweene reafon and fenfe • Nature is 
carried away by fenfe, it ddights in that which it 
feeles, now fenfe is prefent; but reafon goes accor- 
ding to judgement, and refts upon hope : therefore 
let the children of God ufe their fpirituall reafon in 
the forbearing of prefent worldly delights, in hope 
of enjoying of better things $ and take heed of fenfe, 
be not led away by it, for it is ufually a great meanes to 
draw our heart and affe&ions from Grace to earthly 
things. Luk. 1 5.23. the rich Glutton when hee was in 
torment, had this anfwer from ^Abraham ^ Sonnt, Re* 
member that thou in thy life time hadU thy pleafure : that 
is, thou hadft it then when it was not a cime for plca- 
fure • thou waft led away by fenfe, and now thou muft 
bepuniflied. The Apoftle, /<*>*. 5 5. pronouncetha 
woe upon rich men,becaufe^w received par coafolati* 
on here . that is, you have received pleafure in a wrong 
place,for the earth is no place of true pleafure • there- 
in fore 



6% 



Difference 
betweene 
nature and 
fenfe. 



Luk,i?.2j, 



[am.f.f. 



66 



The Doftrlnt oftMvrtification. 



Simile. 



ObjtSl.2 



A three- 
fold diffe- 
rence in 
the matter 
offenfe 
betweene 
the fuperi- 
ourandin- 
feriour fa. 
i culties. 



fore you have received your confolation $ you can ex- 
pe<5l no other pleafure hereafter, for you have fought 
true content where it is nor- therefore woe unto you. 
Amanthatmindes earthly things is like a man that 
hath a great grafpe,which cannot hold any thing more 
except hee let fall that which he hath : earthly min- 
ded men,thcy have their hearts full of earthly things 
and pleafurc,and therefore it is not poffible that they 
fhould gripe Ghrift and Grace, except they let fall 
that gripe that they have already of earthly things : 
Therefore this is afalfe Reafon that men doe objc&. 

Thefccond Obje&ion is 3 becaufe earthly things 
are fenfibly felt, and in things that are fenfibly felt, 
thcreis fweetneffe : but as for other things, they are 
onely conceived by the imagination, as Grace and 
other fpirituall things. 

To this I anfwer, men in this are exceedingly de- 
ceived : for if the lefTer faculty be fenfible,then much 
more the greater faculties, and if the inferiour part 
of the foule hathafenfible tafte, then certaincly the 
fuperiourpartof thefbule is the more fenfible part: 
for the greater faculties have the greater fenfe, and as 
they are larger fo they grow deeper. Toexplaine 
this, take a man that hath an af Aided Con(cience 3 as 
theConfcienceisthe greateft faculty, fo it hath the 
greateft fenfe in it ; for what it apprehends it is pre- 
sently fenfible of, whether it be joy orforrow. 

Now in the matter of fenfe betweene the fuperi- 

our and inferiour faculties, the Schoolemenmakea 

threefold difference. Firft, fay they, that fenfe which 

the underftanding or minde hath,is permanent it lafts 

__ for 



The D$ftrine $f LMortificatkn. 



forever, becaufe the things themfelvcs are perma- 
nent, it feeles Grace, Iuftification, Remiflion of fins, 
itfeeles God, and Chrift, and the Spirit 5 but the 
fenfeof the other faculties vanifheth and paffetha- 
way : As a man that hath for the prefent tafted a Ser- 
mon well, and another hath tafted a good woike,or a 
good turne done, which in time are forgotten 3 the 
remembrance of them lafts not for ever. Secondly, 
thefe naturall Senfes are but for the prefent; that 
which you now tafte is prefent, that which you tafted 
before is gone, this is the nature of thefe faculties; 
but it is not thus with the underftanding. Thirdly, 
thefe Senfes leffen through dcfeft and wearinefle 5 a 
man will bee weary with eating of honey, though it 
be pleafant to the fenfe 5 a man is weary with meat, 
and with fleepe, with reft, and with pleafure, when 
as thefe are delights,and very pleafant in the fruitions 
but over much of any of thefe makes them a burthen: 
butthefpirituallfenfes are not fo, for they are end- 
IeflTe • Iuftification, Remiflion of finnes, and Recon- 
ciliation, are without end ; therefore labour to finde 
the fweetneffe that is in God,reft not till thou get the 
Spirit which brings Grace into the heart ; and doe 
but talke with thofe that have tafted of this fweet- 
neffe, that have fu-ft tafted of earthly things, and now 
have tafted of fpirituall, and they will tell you of the 
excellency of the one above the oxhtx.Heb.ii.\^&c. 
They declare plaintly> that they (eekcaCitie, not in this 
world,for then they might vctum^butaheaverJy place. 
The third Obje&ion is,becaufe of the opinion and 
fpeechof men concerning thefe earthly things 5 and 

L 2 this 



*7 ll 



Heb.ii.i4* 



Qbjecl.% 



68 



Mat. 14.1 1 



The Doftrine of CMortif cation. 



The Mar. 
tyrsfpsech 



this hath agrcac force : Efay 6^.Wotumee y forlam a 
man of uncle Ant lippes, and dwell in the widddl of a people 
of uncleane lippes : that is 3 1 fhall have a bafe opinion of 
this people, if I (hall prophefie unto them. So CMat. 
i^.ll.CMany falfe Prophets Jlmfl arife and deceive many \ 
that is,mcn fliall he taken in a trap to doc evill,by the 
f *Ife opinion and fpeech of the multitude • for men 
that fall into wours. are alwayes drawne by fancy. 

Tothislanfwer, Firft, you fhall finde them but 
mouth-friends, and therefore when they perfwade 
men by fpeech and opinion, it is bwCaufe they would 
deceive; and therefore I befeech you take heed of 
them: It is a dangerous thing when the devill will 
flow with our Heifer : that is, when he will ufc our fan- 
cy and appetite as an inftrument to drawustofinne: 
You fee the danger that t^fdam fell into, when£i* 
was made the Inftrument, by being led by fancy and 
opinion 5 the devill fhewes her the excellency of the 
Apple, and by his perfwafion fhe is drawne to tafte of 
fc*So 1 read of a Marty r 3 who when he came to fuffer, 
his friends perfwaded him toturnc 5 he anfweredthus, 
Tou /peake it out of love, but there is one within you who u 
mine enemy, that perfwades you thus tojpeakc^. In like 
manner fay you, that the opinion and fpeech of men 
is good, but there is an enemy within that ufeth de- 
ceit. We have a proverbe,// u good telling of money after 
ones father: fo it is good trying the fpeeches of the 
deareft friends, left there be deceit in them. 

Secondly, to this I anf wer 3 to be fure not to be de- 
ceived by the falfe opinion of men 3 it is to get found 
knowledge hi the Word, and from it to gather a per- 
emptoryf 



The Doftrinc ofLMortifcatien. 

» ii i iiu. i ■, ■ ii ii » i» . i wi m i i m t t i i «ii iiii nr.w i i. ' „ l m» i «w > Mm nm mm mm ■ ■ —■1 - 

cmptory conclufion, that we will not be drawne no 
further than wee are warranted by that : Now a man 
muft looke that he ftand upon his owne bottome,and 
not wholly on another maBs judgement, A man that 
fers himfelfc upon a good groundsill ftand faft when 
others (hake and fall 5 now this ground is the word ol 
God'and when wee have this ground/o refolve with 
Jojhua, that whatfoever others doe, land my houfewili 
fervethe Lord : and peremptorily totake up the refa- 
ction of Peter yTbough all the world (hould for fake Chrifl, 
yet we mil not. I fay, a peremptory will to doe good, 
is good • though we have not power to effe&it^ but 
we muft looke that it be upon a good ground • for we 
mutt know that the way to heaven is not abroad foot- 
way, where many footfteps appeare, as a path-way is 
to a great Citie 5 but it is a narrow way, and therefore 
we muft throng hard : befides, there are not many 
going that way $ and therefore we muft not give eare 
unto the opinion and fpeeches of the multitude. 
You know a man of undcrftanding, if a childe come 
unto him and fpeake of his rattles and bables 3 he will 
notanfwerhim, becaufe they are too bafe things for 
him to talke about ; and if he doe fpeake unto him, 
it is becaufe the childe wants understanding to con- 
ceive of other things :fo it is with carnall men, as the 
Apoftle faith, 2 Pet.i.iz.Theyfteakeevillofthofe things 
the) know not, becaufe they want fpirituall knowledge : 
I They are like a Countrey-man,that comes^and feeing 
J one draw a Geometricalllme, begins to wonder what 
itmeanes, marvelling that hewilifpend his time in 
drawing of fuch a line, though he kno wes* well the ufe 

L 3 of 



69 



A good 
ground re- 
quired for 
doing of 
good. 



Simile. 



aPet.1.12. 



Simile. 



7° 



i Pet. 4.4, 



objefl.4. 



The DoBrineof ^Mortification. 



Simile. 



Jer.9.13, 



of it that drawes it , and to this purpofe theApoftle 
faith, 1 /V/.4. 4. They marvell that we runne not with them 
wtotbe fame exceffe of riot .-that is, they cannot fee the 
reafon why wee fliould not be as prophane as they. 

The fourth reafon wherefore men will not fet up- 
on thefe corruptions 3 is 5 becaufe of a falfe opinion and 
overvaluing of them, and therefore they thinke they 
doe nothing in the getting of them but what they 
defervc, and that they are worthy their labour and 
paines. 

To this Ianfwerj Let men lookeunto this, that 
theybe not deceived in them,and compare them with 
the Scriptures : for if you judge of things as the Scrip- 
ture doth, it will appeare that the reafon is falfe, but if 
you doe not, although they be vanitie, yet they will 
deceive you whatfoever you eftecme of them,for the 
truth is, that there is nothing in them but vexation of 
fpirit 5 you (hall finde great inticements, and much e- 
vill in them : befides, they will fill your hands full of 
much evill and bloud ^ that is, they will give thee no 
true Ioyrfor what joy hath the murtherer of his mur 
ther * Now the reafon wherefore they cannot give 
true Ioy,is,becaufe they are under the facultie of joy : 
As the eye is weary quickly with looking on afmall 
print, but let the print be futable unto it, then it will 
delight in it 5 fo it is with the facultie of joy, if there 
were no wearinefle brought to it by them, then men 
would not be weary in the acquiring of them ; but we 
fee there is fuch an awk wardneffe in the minds of men 
for the getting of them, that it weares the minck, bu- 
fatisfies it tiot.ler.fi .23. faith the Prophet, Let not the 

mfe 



The Doflrine of^Morlificauon. 



wife man glory in his wifedome, nor the ftrengman in his 
Jlrength, nor the rkh man in his riches: that is, he hath 
nocaufetoglory in any outward thing, becaufeitis 
the Lord that (hv a weth judgement, andean diflblve 
any creature to nothing • but if he will glory, let him 
glory that heknowes God;for the true knowledge of 
God bringeth true Comfort and Ioy, But it is not fo 
with the creatures, for there is no creature can bring 
good, or doe good orevill without God- I fay, no 
creature can bring comfort unto a creature without 
God- for God, if he is the fuftainer of all creatures, 
fo like wife he is the Author of alK But if wee come to 
fpirituall comfort, God doth not communicate it un- 
to any creature, no creature hath part of it: The crea- 
ture nourifheth us not (imply as it is a creature, but it 
becomes nourifhable by reafon of that which is put 
unto it 5 as the fire brings light & heat,hcat is the mat- 
ter of the fire, light is but a thing orqualitie that de- 
pends upon it 5 fo the matter of every comfort is God, 
and of all things in the world,though the inftruments 
that doe convey this comfort be a creaturertherefore 
you may have the huske when you want the kernell ; 
that is, you may have thefe outward things, and yet 
want the fweetneffe of them. And this is when God 
turnes away his face from a man in the creatures,then 
the comfort in the creature is gone-and therefore Da- 
vid, prayed, Turne not thy face away from thy fervant: 
that is, take not away my comfort. AH mens com- 
forts ftand in Gods face : let a man be never fo rich, 
let him have wife and children, lands and pofleflions, 
give him what outward things you wilhand what joy 

and 



7* 



All mens 
comforts 
{land in 
Gods face. 



s. 



7* 



Simile* 



pfaUi.23, 



ry?*2. 



The Doclrine of ^Mortif cation. 

■ ■■ II II II ■ "—Ml 11.11 ■ >«*—■——■— 

and comfort is in them if Gods face be turned away < 
Ahab'is rich enough, and Haman hath a wife and chil- 
dren,and yet what comfort and joy had they in them? 
It is not the creature that can yeeld true comfort, but 
it is the All-fufficicncy that is in God, and from him 
derived unto them; As for example. Take a man that is 
in defpaire.tell him of the world^make large promifes 
unto him in this kinde 3 none of all thefe will comfort 
him, they are fofarre from miniftring comfort, that 
they adde unto his forrow, efpecially if his griefe be 
foramatteroffinnc 5 but tell him of. God, and his 
fuflficiency of Chrift, and of luftification , and Re- 
miflion of finnes, then he will beginne to have fome 
joy in God : And as the prefence of God is now moft 
comfortable, fo in hell the knowledge of God and 
his prefence (hall be their greateft torments. There- 
fore let my advice be unto you that which the Pro- 
phet Oavid gives in the like cafe, Pfal.62.2s - Truft not 
in opp> efiion, and if riches increafe, fit not jour hearts upon 
them ; that is, fet them not fo upon them, as to place 
your happinefleinthem. 

The U(e then may ferve for the juft reproofe of all 
earthly minded men, and for exhortation unto all to 
leave their earthly mindednefTe : Let us all therefore 
labour to deprive our felves of all inordinate defire of 
them; efpecially it concernes thofe that abound in 
them, to keepc a ftrong watch about their hearts, left 
this viper lay hold upon them : for as it is a hard thing 
tokeepe a cup that is full without fpilling, fo it will 
be a hard worke for thofe that have their Clofets full 
of earthly things, not to have their hearts taken up 

with 



The Dottrinc of ^Mortification. 



13 



with them 5 and therefore our Saviour faith, It is a 
hard thing for a rich man to enter into the kingdomt of God. 
What is the reafon of this * becaufe it is hard to have 
abundance of outward things, and not to put truft in 
them: attf what is faid of riches may befaid of any o- 
ther outward thing whatfoever, whether it be plea- 
fure,or honout^for thefe all worke the heart of a wa- 
xiedifpofitionto evill, fo ask will take any imprefli- 
on,it will be ready to receive into the foule any finne, 
or imbraceany Objeft, and carry the impreffion of it 
unto a&ion. 

Now what fliould move us to mortifie thefe earth- 
ly members t Thefirlt Motive is, becaufe if we doe 
not mortifie them, the devill will enfnare us by tffbfe 
earthly members, though we feeme not to be within 
his power : As a Dogge that hath broken away from 
his keeper, yet going with his chaine hee will the 
more eafily be taken: fo thefe earthly members are as 
a chaine, whereby the devill layes hold on us 5 there- 
fore if you would not be taken by Satan, then morti- 
fie thefe earthly members, 

Thefecond Motive to move us to mortifie thefe 
earthly members is, becaufe one earthly member, or 
the reigning of one finne in us,tyes us faft from Gpd, 
andbindes us faft to the devill: now what matters 
it whether a man be tyed with one chaine, or twenty 
chaines if he be tyed faft. • fo what matters it whether 
hee bee tyed with one finnSJ or many finnes, if one 
keepes him from God : For as one Grace 3 truely 
wrought by the Spirit, makes a man righteous 5 fo 
one raging fin makes a man unrighteous. Men thinke 

M that 



Why it is 
hard for a 
rich man 
to be Pa- 
ved. 



Motives to 
mortifie 
our earth- 
ly mem- 
bers. 

I 

Simile. 



74 



One reign- 
ing finnc 
make* a 
man un- 
righteous. 



The DoflrineoftJWortific&tion. 



Luke 9. »$, 



that they may retaine fome finne,and yet bee righte- 
ous 5 but I fay, if thy heart bee fet upon any earrhly 
thing, if it be but an immoderate care for thefe earth- 
ly things, or if it bee but fearc of fuch or fuch a man, 
which may feemc to bee but a fmall thing, that tyes 
thee from God 5 1 fay, if you looke unto fuel? a man, 
if a matter of Confcience come before thee,and thou 
dare not' doe juftice for feare of him, but will in this 
cafe rather breake with God,it is a figne that there is 
no true Grace in thee,thou art as yet earthly minded: 
but if thou be heavenly minded, thou wilt fet thy re- 
folution thus • This thing I know to be juft and right, 
it is a matter of Confcience, though all the men in 
the«vorld fhould be angry with me,yet I will doe it. 
And therefore our Saviour faith, Except hee deny bim~ 
felfe, btec&nnot be my Difciple, Luk.p.z 3. that is, if hce 
caft off all felfe-love of thefe outward things, fo as he 
will not fet his heart immoderately upon them. But 
it is now farre otherwife with men, they will doe as 
other men doe $ like the Planets, they will turnee- 
very way ; and therefore it is iropoflible but Satan 
fhould catch thefe men, becaufe they love to play 
with his bait: deceive not thy felfe, if thouforfake 
fome, and doe not forf ake all, thfiu art as yet not hea- 
venly minded : For a man may not bee altogether 
covetous, and yet not renewed ; he may not gripe fo 
faftafter the world as another, and yet not be depen- 
ding upon God, fuch an «ie is but an earthly minded 
man :. foa man may be religious a while, and he may 
deny himfelfe either fome finne, or elfe the company 
of wicked men,and yet when he comes but urito this, 

that 



The Dotlrinc of CMortification. * 



that hec muft deny himfelfe in all his pleafures, here 
he ftands at a ftay, Gods Grace and Salvation and he 
parts, hee will not buy it at fo deare a rate, as to lofe 
his pleafure in thef e outward things. 

But you will fay unto me, .How (hall wee doe to get 
this loathing of earthly things? Therefore, for the 
better helping of you unto this worke, wee will now 
come downe to confider fome meanes by which you 
may obtaine it. 

Firft,if you would get a loathing of earthly things, 
the firft mettaes, is, to get a found Humiliation : For 
whatisthereafonmen doe fominde earthly things, 
and why they doc not place heavenly things before, 
but becaufe they have not felt the bitternefTeoffin. 
Now the true ground of Humiliation,is the hating of 
finne,outof love unto God: but men turne it ano- 
ther way, they make another ground of Humiliation. 
For firft, it may bq they are humble becaufe of the 
fearc of judgement that is prefent,or one that is likely 
toenfue,butnot forfinas itisdifpleafingto Goditheir 
heart, it may bee, is broken, but it is not made better. 
Secondly, it may be they are humbled be£aufe of 
fome generall lofle of outward things, or of fome 
generall judgement that is befallen, the land,or it may 
be a particular lofle of credit, or the like, but not for 
any particular finne. . 

Thirdly, it may be thg*e was a deeper ground, the 
perfons of fome men that were rich, but now are fal- 
len, and therefore becaufe their hopes depended up- 
on this man, and now being unable tohclpethem, 
they are dejefted. Butthisisafalfe Humiliation; for 

M 2 true 



75 



Oljetf. 



Anjwer. 

Meanes Co 
obtaine 
the loa- 
thing of 
earthly 
things, 

I 

Humili- 
ation. 

Falfe 

grounds 

ofir.. 



7* 



The Eottrine of (JHortif cation. 



Wherein 
true Hu- 
miliation 
Hands. 



2 
Thcroial- 
ty cf fpi- 
rituall 
things. 

Heb.n>34« 



A conftaat 
and dili- 
gent watch 
over the 
heart. 



true Humiliation confifteth in an abstaining from fin, 
becaufe it is difpleafing unto God 5 and a raifing up of 
the heart by Faith, in Chrift to belecvethepromifes 
both of Iuflffication, and Remiilion of finnes, and 
then from hence flowes a loathing of firine. 

Secondly, if you would get a loathing of earthly 
things, you muft remember the royalty of thefyirituall 
things*, what the excellency of them is 5 they farre 
furpafle all the things in the world : Grace bath the 
grcateft power in it, it is able to quench fire, to flop the 
muthes of Lions, #*£• xi.34. Now if met did but be- 
leeve that there were fuch a power in Grace, they 
would never bee brought to* minde earthly things : 
therefore labour to ground your felves in the true 
Knowledge of God, get good Arguments in your 
feives of the precioufneffe of heavenly thingsjfor if 
a man be not thus groundcd,but fhall fee greater argu- 
ments to the contrary, hee will prefently begin to fu- 
fped chat fpirituall things are not the beft. Now when 
aChriftianis thus grounded, hee is abletodifcerne 
things of a contrary nature 5 therefore bring them un- 
to the wiall,and the more you try fpirituall things by 
a fan&ified judgement, the moreexcellent they will 
appeare^but if they be not fpirituall things,the more 
you looke upon them, the bafer they feeme to be. 

Thirdly, if you would get a loathing of earthly 
things, then labour to keepe z conftant and diligent 
watch over your hearts : for when a man fets his heart 
and mind upon earthly things, they will worke care- 
Iefneffe and remifncflc of better things • it fo pof- 
fefferh his heart with feare, that: he altogether negle- 

<fterh 



The Do firing of ^Mortification , 



77 



<5teth fpirituall things • it will make thee careleffe in 
prayer, and other holy duties. Take heed therefore 
of filling thy heart with earthly things/or it will take 
away therellifh of fpirituall things 5 and if once the 
fweetneffeofthembegone, thou wilt make finall ac- 
count of them 5 Take heed of too much pleafure, for 
then you will negled prayer in private^and take heed 
of abundace of riches,for they have a drawing power 
in them: And here what Chrift fpak unto the Church 
of Smyrna, Rev^. 8, 9. / know thou art rich, drcmuybe 
faid unto yoj,I know you are rich,by the great labour 
yee take after the riches : men take much paiqes for 
the getting and keeping of earthly things, thenhow 
much more fhould they labour to gee and keepe fpiri- 
tuall things ; labour to keepe your hearts in tune^ la- 
bour to keepe a rellifli of fpirituall things in your 
hearts, and expell whatfoflyer is contrary unto it : 
Take heed of immoderate love of riches, pleafure, or 
honour; take heed that you incroach not upon the 
Sabbath/et that apart for the inriching of your foules. 
I fpeake not this becaufe I would have you carelefle in 
your places and callings, but I would have you caft 
offallunnecefiary occafions and bufinefles which you 
draw upon your felves,by reafon whereof yee negkii 
better things. It now remaines that I give you lome 
tneanes to g^t heavenly-mindedneffe. 

The firft meanes, if you would get heavenly min- 
dedntfle,is this, You muft labour to get Faith for the 
more Faith thou haft, the more thou art in heaven : 
Faith overcomes th£ world, which fets upon us two 
wayes: firft, by promifing things that are good s fe- 

M 3 *condly, 



Rev.$.8,*. 



Meanes to 
get hea- 
venly mia* 
dednefTe. 

I 
Faith. 

A twofold 
fnare of 
the worW. 



c* 



2 
Humility. 

Jam.4.8. 



The DoftrineoftsMortification. 



condly,by threatning that which is evill.Now Faith 
overcomes both thcfe : For, 

Frrft 3 the world tels thce,that if thou wilt be earth- 
ly minded,thou (halt get refpett and credit,thou (halt 
get an Inheritance,thou (halt be a King ; but Faith tels 
thee 3 that if thou wilt be heavenly- minded,thou (halt 
get credit and refpecfl with God and his Angels, and 
an Inheritance undefiledjmwortallfvhichfadeth not away 5 
thou (halt be as a King, and a Prince here in this life, 
over the world, the devill, and thine owne corrupti- 
ons, over all thefe thou (halt be more than a Con- 
queror, and have a Crowne of glory in the life to 
come. 

Secondly, the world tels thee,that if thou wilt not 
be earthly minded, thou (halt lofe thy wealth and ri- 
ches,thy honour and thy credit,nay,thy life alfo ; but 
Faith tels thee 3 that if theft beeft earthly minded,thou 
(halt lofe thy fpirituall life, and riches, and (halt be 
poore in the graces of the Spirit 5 thou (halt lofe ho- 
nour and credit with God and his children 5 nay,thou 
(hale lofe eternall life. Thus Faith overcomes our in- 
ordinate iffedtions to the world,and makes us heaven- 
ly minded. 

The fecond meancs,tfyou would get heavenly min- 
dedne(fe,is this, You rauft labour for Humilitic : this is 
'hat which the Apoftle lames exhorts us unto,/4w.4. 
8 . Clenfeyour hands you [inner s, and furifie your hearts you 
double minded $ & then humble your /elves, cajl your (elves 
downe^and the Lord will ratfe you up. Where wee may 
note/thatW ore our hea; ts and hands can be clenfed, 
we mud j?e caft downc. This wc may fee in the Para- 
ble 



TheDoftrine of ^Mortification. 



ble of the Sower,£^ 8, 8* two of the forts of ground 
were not fie to receive feed becaufe they were not 
humbled,and therefore the Worfthad not that effe& 
in them as it had in thofe that were humbled,plowed, 
and had the clods broken. It is with an humble foule, 
as it is with an hungry and thirffie man ; tell him of 
gold and fil ver , he cares not for it 3 only give him meat 
and drinke, for that is the thing he mod defires 3 and 
ftands moft in need of : oftike a condemned man, tell 
him of lands and pofIeffions,he regards them nothing 
at all $ for nothing will fatisfie him but a pardon : fo 
it is with a Chriftian that is humbled and caft downe 
under the fexifeof the wrath of God for fiane ; tell 
him of any thing in the world in the moft learned and 
excellenteft manner that poffibly you can 3 yet nothing 
will fatisfie him but the love and fawur of God in 
Chrift, he can rellifh nothing but heavenly things -, 
nothing will quench his thirft but the imputed righ- 
teouftieffe of Chrift.Thus you fee that Humilitie is an 
excellent mcanes upto heavenly mindedneffe. 

The third meanes 3 if you would get heavenly min- 
dednefle 3 is this, thoumuft labour to get; thy /#%£- 
mmt rightly informed^ efpecially concerning earthly 
things : The reafop wherefore men are fo befotted 
with the world, is, becaufe they doe not conceive of 
the things in the world fo as indeed they are, they 
thinke better of them than they defcrve, and looke 
for that from them which they cannot afford them : 
therefore heare what the Preacher faith of them . Sa- 
lemon faith, that they ye vanitie and vexation of fpirit: 
yea 5 hc calls all vanitie : And in another place he com- 
pares 



79 



Simile. 



3 

A judge- 
ment 
rightly in 
formed" 
concer- 
ning 
eanhjy 
things. 



Eccle.x.14 



8o 



The Doflrine ef UWertificatiw. 



A fight in- 
to tnt. All- 
fuffi iency 

Geu.17.1. 



pares them to things that are moft variable, and moft 
uncertain^ to graffip that witheretb 3 to a fhadow that 
is fuddenly gone 5 tnisistheefteeme that the Wife- 
man bad of earthly things. And thereby we may fee 
that they are not truly good, becaufe they are uncefr 
taine things,and promife that which they cannot per- 
forme unto us ; for at the beft they are but things 
wherein,as through^ crevice,we have a fmall glimpfe 
ofthe true good 5 yet they themfelves are not over- 
good , becaufe they are not the caufe whereby the 
xhiefe Good is produced 5 neither are wee able to 
keepe them 5 for at fuch or fuch a time they will be 
gone 5 fo that they are neither true good, nor our 
good 5 and therefore this fhould weane us, and our 
hearts from them. But let us ftriVe to fet our affe&i- 
ons on things that are durable good, and fubftantiall 
good, which will not deceive us 5 and will promife 
us nothing but that which it will performe farre be- 
yond our deferts : therefore labour for a right infor- 
med judgement. 

The fourth meanes,if you would get heavenly min- 
dedneffe, is this, Labour to get afight into the All-faf- 
ptencieofGod: Remember what the Lord faid unto 
^brabamjam God AlLJitjftcient ^walke before me and be 
ufrigbt. God is an AU-fufficient God for gencrall 
good ; things of this life are at the beft but particular 
good 5 as h ealth is a particular good againft ficknefle, 
wealth and riches a particular good againft povertie, 
honour and credit a particular good againft difgrace ; 
but God is agcrierallgood 3 an4 the fountaine of all 
goodneffe: other things are but created, like cifterncs, 

that 



The Doclrine of ^Mortification. 



that good f hey have is put in them • therefore the 
Lord complaines of the people^ ler. 2.* 13. Tbey have 
Jorfakn me the fountain of living waters, and have digged 
to thtmf elves Ctfi ernes that willbtldno water$hzx is,they 
have forflken God the fountaineof all good,and have 
chofenunto themfelves the creatures, thai have no 
more good fhan thai which comes from God, the 
fountaine:As a man that forfakes a fountaine that con- 
tinually runnes, and betakes hirafelfe to a crack'dCi- 
fterne that hath no water but that which commeth 
from the fountaine, and is alfofubjcd to Iofe his wa- 
ter 5 fo when men let their hearhon earthly Ihings, 
they forfakc God who is All-fufficient for them, and 
feeketo his Creatures which are inefficient and una- 
ble to helpe themfelves : therefore you ought to 
thinke ofthefe things, to the end you may be heaven- 
ly minded. 

The fifth meancs to get heavenly mindedneffe, is 
this, To Remember from whence tbou art fallen, Rev, 2.5. 
this is for thofe that have beene heavenly minded,and 
now are earthly minded. It is with many Chriftians 
as it is with the (hadow on the Diall, the SunnepaP- 
feth, and they know not how : or as a man going to 
Sea, firft he lofeth a fight of the Townes and houfes, 
then the fight of the Churches and Sceeples,and then 
he lofeth the fight of the mountainesand hils, then at 
laft he feeth nothing but the motion of the Seas ^ fo 
there are many Chriftians that make a godly (hew 
of profeflion at firft, but by degrees fhey fall away, 
till at length they become nothings they leave the 
good profeflion, and take up an outward profefling of 

N Chri- 



81 



Ier.z. 13, 



A rcmem- 
bracefrom 
whence we 
are fallen. 
Rev.*, y. 

Simile. 



I 82 



Simile. 

A fpiritu- 
ali Con- 
fumption 
compared 
toabodi- 

iy. 



Such are 
fitly com- 
pared CO 
Wbucbad- 
nc^ers I- 
roage. 
Dan. 1.31. 



7 be Doff me of UMortification. 
1 ■ ■ — ... i.. ■* " ' 

Chriftianitie, and doe all in hypocrifie:ic is with thefe 
men as it is with a man that hath a Confumption in 
his bodie ; firft, he growes weake • fecondly, he lo- 
feth his colour . 3 thirdly 5 helofcth his rcllifhand tafte, 
and this is the moft dangerous of all : fo it i#in a fpiri- 
tuall Confumption 5 firft, they are weake and feeble 
to performe holy duties 3 fecondly 3 they lofe their co- 
lour, that is 5 their cheerefulnefTe in the performance 
of holy duties ; thirdly,which is the worft of all, they 
lofe their rellifh, they cannot tafte wholefome Do- 
&rine, they delight not in the pure Word ; and this 
is dangerous, and hard to be recovered. A Confump- 
tion at firft is more eafily cured than difcerned 5 and 
at length it is more eafily difcovered than cured $ fo it 
is with the fpirituall: the ficknefTe and the weaknefle 
of the foule may at the firft be more eafily cured than 
difcerned, but when they beginne to lofe their co- 
lour and tafte, it is more eafily difcerned than cured. 
This is a marvellous dangerous cafe ± and therefore 
to prevent this fickneffe of the foule, let men remem- 
ber from whence they are fallen : I can compare fuch 
Chriftians to nothing fo fit as unto the Imageof 2^f- 
I bucbadnezzar^ which he faw in a vifion 5 the head was 
! of gold, the brcft, (boulders, and armes offilver, the 
thighes and legges were of braffe and Iron, and the 
feet were of clay : fo many Chriftians, at the firft, for 
their zeale, knowledge, tenderneflc of confidence, 
are as pure as gold 5 afterwards, they grow more cold 
andremiffe in the performance of holy duties, than 
before«as alfo not fo caref ull in the keeping of a good 
conlcience . and this is worfe than the firft,even as fil- 

ver 






The Doflrine of ^Mortification. 



verisworfethangold; againe, they come to a de- 
gree worfe than that, like braffe and Iron, dead and 
cold to every thing that is good ; then at laft they 
come to clay 5 that is, to be earthly minded, minding 
onely the things of the earth : and therefore if thou 
wouldeftget heavenly mindedneffe , and keepe oflF 
this fpirituall Confumption of thy foule, remember 
from whence thou art fallen. 

Having already (hewed you the difference between 
earthly and heavenly mindedneffe, and alfo (hewed 
you the meanes whereby you may get out of earthly 
mindedneffe, it now remains that we lay downe fome 
motives to move you to this worke. 

The firff Motive to move all men from earthly 
mindedneffe, is, becaufe heavenly things are a better ok 
jefl : the defire doth not dye, but change 5 the affecti- 
ons and defires arc but changed from earthly things 
to heavenly thingsmow every defire hath a conjun&i- 
on with the things that they afftd • if it be but an 
earthly defire, it hath a conjunction with an earthly 
objeft • fo if k be an heavenly defire, it hath a ron- 
jun&ion with an heavenly objift. Now if men did 
but know, or at lead would be perfwaded of this 3 it 
would be an excellent meanes to perfwade men to 
leave earthly mindedneffe: for what is the reafon that 
men will not proftffe Religion, but becaufe they fiy, 
then wee muft be crucified unfo the world, and the 
world muft be crucified unto us /that is, they muft 
leave all their pleafure & cfelights.lt is true,thou muft 
be crucified unto the world, thou muft leave inordi- 
nate care of earthly thingSyall diftrufting care, which 

N 2 is 



83 



Motives to 

heavenly 

things. 

I 

Heavenly 
things a 
better ob- 
ject 



8 4 



The DoBrint of {Mortification. 



No fwcet- 
ncfie in 
earthly 
things. 



is a companion of earthly-mindedncfle in unregenc- 
rate men ^ now what loffc will it be unto thee, if thou 
have heavenly af&dions for earthly? Will not a man 
willingly part with droffe for £olcU A man that is 
recovered of a dropfie, what if a neceffitiebe laid up- 1 
on him to abftainc from exceflTc in drinking,would he 
not rather willingly leave his defire, than have his 
difeafe to relurne i So 3 what if thy affc&ions be chan- 
ged from earthly to heavenly things, fo as thou doft 
I ecle the burthen of immoderate cares caft off thee i 
w hat though a neceffitie be laid upon thee not to en- 
tangle thy ielfe with the things of this worldjis it not 
for thy f oules health to keep it from a Confumption? 
If men would be perfwaded of the ben*fif that comes 
by this heavcnly-mindedneffe, and that it were but a 
change of the defire$not tolheir loffe, but their great 
advantage, furely they would not be fo backward 
from getting of heavenly-mindedneflerthereforc la- 
bour fo periwade thy heart of the truth of this grace, 
for this doth not fo ty e a man from the world that he 
muft not have any thing to doe withit,*8ut it orders a 
man in the worlds it keepes him from all inordinate 
cares of the world, and all inordinate defires of earth- 
ly things, it lets all the faculties of the foule in order, 
and it kts the body in ordennow if men did but know 
the bene fii of this change^hcy would be more eafiJy 
perfwaded to leave earthly-mindedneff/. 

The fecond Motivc.to move all men to leave earth- 
ly- mindedjifrffej is, becaufe there is nofmetne^ein theft 
earthly ntewters^heve is an init fficiencic in them, they 
cannot give any true content to the heart of a ra»n t 

nd 



The Dottrim of (JMortificattM, 



and chat they cannot doe it, this is cleare by two par- 
ticulars : firft, this arifeth from the mutability of the 
things • Secondly, it arifeth from the difpofuion of 
the perfons. 

Firft, I fay, they can give no true content unco the 
heart of a man or woman, becaufe they are mutable, 
and fubjed to change : now you know that all earthly 
things are mutable, they have a time of being, and a 
time of not being : let the heart of a man or woman 
be fet upon any of thefe earthly things, and the loffe 
of it will bring greater forrow of heart,by how much 
more hechath fet his heart upon them : if immode- 
rately, then the forrow is the greater 5 if moderately, 
the forrow is the lefTe ; but if hee fet bis whole heart 
upon any thing,whether it be his riches or his honor, 
or his pleafure, the lofle thereof will caufe much for- 
row of heart : now it is onely G race that gives true 
cotent unto a Chriftianjfpirituall things they change 
not, they are conftant, immutable, and permanent, as 
Iuftification,Remiifion of finnes,and Reconciliation, 
thefe are not fubjeft unto any change, they cannot be 
loft ^ for when the heart is fee upon heavenly things, 
the comfort cannot be removed, becaufe the caufe of 
that comfort continues. Now comfort in Chriftis 
the true content of the foule, and therefore where 
Chrift is by his Grace in the heart, there is content. 
Secondly,! fay,they can give no true content unto 
a man or woman,if we confider the condition and the 
difpofition of the perfons 5 and that two waies: firft,if 
we confider them as good men,and fo belong to God$ 
or fecondly, if wee confider them as bad men, and fo 

N 3 nor 



85 



1 

Becaufe 
they are 
mutable. 



2 

Becaufe of 
our condi- 
tion. 



86 



i 

Whether 
good 



The Dottrineoj LMortifcatiov. 



2 
! Wicked. 



noc belonging unto God, wee (hall fee that outward 
things cannot yeeld any true content unto either. 

Firft,if they be good men 3 and fo belong unto God • 
yet there cannot be fuch fweetneffe in them as to give 
true content unto the foule.For many times they are 
acaufe,orat leaft a meanes to draw affli&ions from 
God upon a man : for God is a jeahus God$ that is } a God 
hating fpirituall Idolatry, Now when the heart of a 
man or woman is immodcratejy fet upon,when,I fay, 
his heart runnes a whoring from God after earthly 
things,whether it be after riches,honour,or pleafure, 
the Lord will be fure to meet with him, & whip him 
home for ic: As we fee in David and Eli^iDavtd will 
fet his heart upon Abfalom, the Lord will be fure to 
meet with his Abfalom above all the reft, if Eli will 
not corrcd his fonnes,but let them difhonorthe wor- 
ship and ferviceof God, God willcorreft them him- 
felfe. And this arifes from the nature of God^for God 
hath a fatherly care over his children, and therefore 
will not fuffer them to foile thefelves with the things 
of rhe world, nor their aflfv&ions to be drawneaway 5 
and therefore the Apoftle faith, that be cbafiifetb every 
fonne whom hedetb receive^ that is, if a man or a woman 
do belong unto God, they (lull be fure of forrow and 
affii&ion-and thefe are fent unto them to weane them 
from the things ofrhiswoild, to put ge out of their 
hearts that fweetneffe that they are ready to conceive 
in thefe outward things, by reufon of that corruption 
chat is in them. 

Secondly, if they be wicked men and doe not be- 
long unto God,yet there lfaall be no fwcetnes in them* 

for 



Tbt Doclrine of ^Mortification* 



87 



for if he be not regenerate, outward things are not 
fan&ified, and where they are not fan&ified unto a 
man or a woman,no fweetnefTe can be expe&ed from 
them: And the reafon is, becaufe they have not peace 
ofconfcience,which proceeds from grace.No w how- 
foevcr worldly men may feeme to the world to have 
true content,and to be filled with joy,yet the truth is, 
it is a ficke joy ;for their conferences are ever accufing 
ofchem, and they are in a continuall feare that they 
fhall lofe one another : therefore the Lord will be 
fure to afflift them, Pfal. 5 5. 19. the Lord will heart and 
affiiftihefe becaufe the) have no changes , therefore they 
feare not God • therefore doft thou lee a wicked man 
profper in the world, and is not fubjeft to fuch crof- 
fes and loffes as other men are, it is a foule figne that 
that man doth not belong unto God,but is one whom 
God hath appointed unto damnation : For this is the 
nature of earthly-mindednes, it cafts out of the heart 
the feare of God in an unregenerate man $ now where 
Gods feare is not,Gods grace will not help that man. 
Butthisisnotufuall, for the Lord moft commonly 
meets with them here either by affli&ing of judge- 
ments upon them,or elfc with fudden death 5 but if he 
do not meet with them here, it is becaufe their judge- 
ments may be the greater, that when they have heapt 
up the meafure of their finne, then God will hcape up 
the meafure of their punifhmenr, and the meafure of 
his wratlyo preife them downe unto helLNow what 
if God deferre the execution ofludgement, it is not 
becaufe there is any flacknefie in God, as if he did not 
regard them, but the Apoftle faith, that tis his Pati- 
ence, 



The na- 
ture of 
carthly- 
ninded- 
nefle. 



88 



i Pct.j.10 



i Sam^.n 



3 
No falva- 
tion with 
them. 



The Doftrine of tJHoruficdtion. 

ence, i Pet. 3. 2 o. he takes notice of it, he puts it upon 
record, he remembers it well enough, but he is a pati- 
ent God ; that is, he waits for their conversion. Now 
patience is an attribute of God 3 md every attribute of 
God is God himfelfe 5 for there is nothing that is in Cod 
hut it is God: Patience, I fay, is one of the Attributes 
by which God hath made himfelfe knowne unto us : 
now when men abufe this Attribute of Gcd,bardning 
himfelfe from his feare, he will certainly meet with 
them : what and if God doe deferre long i it is not bc- 
caufe he (hall efcape unpunifhed • for faith God, When 
1 begin J will make an end: that is,I will ftrike but once, 
they fli ill have no more time for repentance,they flial 
not abufe my patience any more. This is a fcarefull 
Iudgcment of God, when God doth proceed by pro- 
fperitie todeflroythem; and it was the judgement 
the Lord threatned againft the two fonnes of Eli, 
Hophni and Phineas, 1 Sam.^.2 2. Thus you fee there is 
no fweetneffc in outward things for a man tofethis 
heatt upon them. 

The third Motive, to move all men to leave theft- 
earthly-mindedne(Tc,is,becaufe if a man or woman be 
earthly-minded, they cannot befaved: and who is there 
amongftus that would not willingly be faved? All 
men doedefire falvation, and yet there are but few 
that in truth doe defire it,becaufe their pra&ice of life 
is not anfwcrable to fuch a defire ; for the Apoftle 
faith, He that hath this hope,purgeth himfelfe • that is,he 
will take fpirituall Phyfickc, the grace of the Spirit, 
which will throughly purge out this earthly minded- 
nefle, or at leaftwife keepe it under 3 that it fhall not be 

able 



- 

The Doilrine of JMorttjicatlon* 



able to beare dominion in his heart. Now I fay, there 
is a neceflirie laid upon every man to be heavenly- 
minded 5 for fo our Saviour faith, Mat. 6. 24. Tip man 
can ferve two Matters, he cannot ferve God and Mammon 
that is,he cannot ferve God with one part of his foub, 
andtheworid with another, you cannot be earthly- 
minded, and heavenly minded 5 God will have all the 
foule or none 5 God will admit of no Co-partnerfhip, 
he will nor bcafharer with the world of that which 
is his right, Againe, two contraries in nature cannot 
ftand together 5 now there is nothing fo contrary as 
God and the world : and therefore the Apoftle faith, 
If any mm love the world, the love of the Father is not in 
him: that is, ifheiet the world in the firft place, he 
cannot keepe the love of God,God and his grace will 
depart from that man: It is a thing contrary to nature 
to ferve two matters; men cannot beare it , for there 
can be but part-ferving$ and furely it is not fo contra- 
ry to a man,as it is contrary unto God 5 therefore it is 
the folly of men that thinke they may retaine their 
earthly-mindedncffe, and yet ferve God too 5 but it 
is unpoffible to joyne thefe two in any a<ftion, aid yet 
be acceptable to God: Faith is that which is the or- 
nament of every adion 5 Whatfoever is not of faith y u 
ftnne: now every earthly minded man , is a faithlefle 
man* it keepes Faith out of the foule, whether it be 
love of riches, or honour, or pleafure, though it be 
but a depending on the approbation of fuch or fuch a 
man 5 it will keepe Faith out of the foule \ fo frith our 
I Saviour, Ioh. 5 ,44.. How can you beleeve, feeing ye feeke ho* 
Incur one of another, and not the honour that commeih of 
\ O God? 



8 9 



Mat. 624* 



Godwin 

have all 
the foule 
or none* 



£0 



The Doftrineof ^Mortification* 



Lu':. 9* *}« 
Chrilh 
two marks 
of a true 
Chrittian. 



4 

Ie is the 
bed part 
to doe To. 



Proved by 

I 
Authority. 
L«kc 10. 

pencd. 
A foure- 
folddirTe- 
icnco be- 
tweene 
canhly & 
heavenly 
things. 



God I The caufe that they wanted Faith, was., becaufe 
they preferred the approbation of men, and fought 
that before the gifts and-graces of God- for it is un- 
poffible you fhould beleeve, fo long as you ret?ine a- 
ny affection of vaine-glorie. Luk.9*2$. our Saviour 
givcstwomarkesofatrueChriftian ; the one is, to 
den) himfelfe 5 and the other is, to take uf the Croft • 
therefore it is not only required that a man deny him- 
felfe the pleafures and prefix of the world, and all in- 
ordinate affect ions,but he muft alio take up the croffe, 
he muft be willing to fuffer for Chrift, reproach, dif- 
daine,and fliame • for there is as great a neceffitic laid 
uponhimtofuflfer,as to deny himfelfe : and thinke, 
thinkenot your felves heavenly minded, except you 
finde in you aheart willing to fuffer for Chrift. 

The fourth Motive to move all men to forfake 
earthly mindedneffe, is, becaufe it is the better fart, and 
every man would have the beft part $ but it is a hard 
matter to perfwade men that that is the beft part, for 
they fay they have felt fweetneffe in them,and there- 
fore now to perfwade them,is to fight againft reafbn; 
which is hard to be eyinced without manifeft proofe: 
Firft then,wc will prove it by Authoritie : Secondly, 
we will prove it by Reafon. 

Firft, I fay, we will prove heavenly mindedneffe to 
be the better part by Authoritie or Scripture : as Luk. 
10.41,42. where in the ftorie of Martha and Mary, 
our Saviour makes a f ourc-fold difference bctwecne 
earthly and heavenly things$fnft 3 Chrift faith to Mar- 
}ba,mtartba thou careft andamroubled • that is,tbere is 
much care and trouble both to get and keepc earthly 
; , things, 



The Doftrine of CMortificathn. 



things, thefe cannot be gotten without great labour, 
it is a part of thatcurfe which God laid upon Adam, 
th&iwthe frveat of his brmes he jhouideat his bread $ t-hat 
is, he fhould finde much difficultie and labour to get 
outward neceflTaries for the fuftaining of nature; Mary 
fliee fate downe, (he was at reft,which fhowes us thus 
much, that it is an eafie labour, and an eafie worfce to 
feeke after grace : Indeed it is no labour at all, if wee 
compare it with the earthly labourjthe one is the de- 
light ofthefoule, but the other is the burthen of the 
foule : now that which is the onely delight of the 
foule, is grace, and therefore what the bodie doth to 
fatisfie the foule in this, it accounts of it as no labour 
to it felfe,for it yeelds willing obedience to the foule : 
now where there is a willingneffe in any man to doe a 
thing for another, the performance of the thing is not 
accounted as a labour to him,but as a delight,becaufe 
he is willing; but earthly mindedneffc is a burthen to 
the foule, becaufe it is compelled by the unregene- 
rate part toyeeld obedience unto itrtherefore you fee 
that heavenly things is the beft part, becaufe it is an 
eafie worke. 

Secondly, CHarthdls troubled about many things $ 
that is, there are many things required to. make an 
earthly minded man perfed, to make him fuch an one 
as he would be : if he have riches, then he muft have 
honour, and pleafure, and a thoufand things more, 
and yet never come unto that which he would be : it 
may be he is rich, but he wants honour, it may be he 
is honorable,but he wants riches^or it may be he hath 
both,but he wants his pleafure-he enjoyes fomething, 

^O 2 but 



Pi 



Gen. 5. 17. 



9% 



7 he Doflrine of \Mortifi xation. 



but he wants that, which he would enjoy. But Mary 
hath chofen but one things and that is Chrift, this fatik 
fieshcr, butfhee hath not him alone, butwfchhim 
(hee hath Grace>Iuftification 3 and Rcmiffionoffinnes- 
one fpirituall grace with Chrift makes aChriftian hap- 
pie, he needs not to labour for any other 5 if Chrift be 
in the heart, he will draw all grace with him into the 
heart : and therefore the Apoftlehith^Ht that gave m 
C hriH^mtl with him give hs all things elfe : that is, all 
grace thac we^ (hall ftand in need of. 

Thirdly ^Martha was troublcd,but aboutearthlj im- 
ployments, things of little moment in comparifonof 
grace : but Maries was for the one thing need/ull . name- 
ly 5 grace and holinefle, and therefore Chrift called it 
the beft part -and indeed what comparifon is there be- 
tweene earthly things andgrace* 

. Vourthly ^Marthas part is but of corruptible things, 
fubjed to change 5 they were mutable," there was qo 
folidneffeinthemj but Maries fart /hall never he taken 
amy from her. Now with men, that which will en- 
dure the longeft,is alwayes efteemed the bc&xjMaries 
fliall never be taken away ; which implyes that CMar- 
th&s was nothing fo, becaufe it was fct inoppoficion 
againft it. Thus you fee how Chrift judges of them, 
and therefore if you will beleeve Chrift, fpirituall 
jjjfc.irf.8. things are the beft part. Againe, Luk. 16* 8, ?, 10, 1 1. 
&c,opcat t here are foure differences fee downe ber weene earth- 
ly thmgfrand heavenJy things, whereby Chrift proves 
that heavenly things are the beft part. Firft,th*y make 
us unrighteous, *nd therefore they are called umigh- 

Steota Mammon, v<rf. 8. they draw the affe&ions a\teay 
from 



4 



The Doflrine of ^Mortification* 



91 



from God, and then a mar* becomes unrighteous- 
but that which makes us truly righteous, is Grace • fo 
then it cannot bee denied but that is the beft part that 
makes us the beft. Secondly, they are the leaft parr 5 1 
Hte that is faithfull in the leaH, is faithful! alp inmuch *■ 
that is,all outward things are lefle than Grace,though 
they were never fo great ; a little Faith, a little San- 
dification is better than a whole kingdome without 
this.lW reckons all his outward privileges but dung, 
in companion of Grace, PhU.$$^. which he would 
not have done if they had not beene the better part. 
Thirdly, they make us unjuft • .he that is unjuBin the 
least, is alp unjutt in much 5 that is, he that fets his hearc 
upon earthly things, it will fo draw his heart from 
God, that hee will make no confeience of right or 
wrong ; now that which bindes the confeience is Cer- 
tainely the worft part. Fourthly, it makes us unfaith- 
ful! i If you harue been faithfull in a little wicked riches, 
how will you bee faithfull in the true riches i that is, 
he that is earthly minded God cannot truft with any 
Grace 3 fftr earthly mindedneffe takes away the fide- 
lity of the creature 5 now where there is no true Fjiitb, 
there can be no true repofe in that man : A man With- 
out Faith, is like a houfe without a folid foundation, 
no body dares truft to it 5 nti her will GoduMan 
earthly minded man with Grace, Thus^you fee it 
proved by Scripture, that heavenly things are the beft 
part. Now wee will prove it by Reafon that it is the 
better part. 

The firft Reafon is,^ecaufe Chrift in the places be- 2 
fore-named proved it to be the beft parr, therefore if Reaf.x . 

o 1 you i 



94 



The Votfrineoj ^Mortification* 



5 

All thhjgs 
arc at Go^s 
difpofing.j 



Pfa.ji.i6. 



you will belccve Chrkt on his Word, heavenly 
things are the beft part. The fecond Reafonis,be- 
caufe they make us the Tons of God, and confequent- 
ly, the heires of Salvation $ We are (faith the Apoftle) 
the formes of God by Faithin lefus : but the other makes 
us the children of the dtvill : And the third Reafon, 
is,becaufe h^rewardeth heavenly mindedncfTe with 
Salvation, but the other he doth not reward. 

The fifth Motive to move all men toforfake earth- 
ly mindedneffe, (if none of allthefe before fpoken 
of will move thee, yet let th is move thee) is this, be- 
caufe all things are at. Gods difpofwg : hee it is (as the 
Wife-man faith) that gives riches and honour 7 poverty 
and want 5 all things are of God, there is nothing in 
earth, but it is firft in heaven : as ths Ecclipfe of the 
Sunneisfirftin Heaven, and then in the Water and 
Land ; fo there is nothing that comes to pafTe in the 
World,but it was in Heaven before ail eternity. This 
David conf effeth, Pfal. 31.15". They have laid a fnare 
for me, but my times are in thy hands ; that is 9 they have 
laid a trappe to takeaway my life from mee^mt it was 
firft decreed in Heaven with thee what they (hould 
doe to me, all things come from God, whether they 
be good things or bad, whether they come immedi- 
ately from God, as Life, Health, Ioy, Solvation, or 
the like ^ or whether they come mediately by other 
meanes, as friends, wealth, pleafure, fickenefTe,for- 
row, or the like : when thou art fad, who can com- 
fort thee if God will not i when t hou art ficke, who 
can heale thee < when thou art going ro hell who can 
favethee 4 art thou weake, who c«ui ftiengthen thee ? 

art 



The Dottrine of ^Mortification. 



arcthou poore,who can enrich cheer Preferment(hizh 
David)comes neither from the Eatt, nor from the Weft, but 
from God that jheweth mercy : Art thou in favour with 
a great man, Who promoted thee i Art thou in ho- 
nour. Who exalted thee i Perhaps thou wilt fay, it 
was my parents^ or this friend, or that man 5 no 3 it was 
firft decreed in heaven 3 or elfe it had never becn.This 
made Davidhy, Pfal.S.S. The terrours of life and death 
are in thy power y or doe belong unto thee 5 that is, nothing 
hath any power to doe any good or hurt, but as God 
wilsitjlfayagood or hurt is of God: What evill is in 
the City, and the Lord hath not done it f that is 3 what evill 
is committed and is not firft permitted by God to be 
done. The blefling of the creature (as we call it) is of 
God : Doth the Lord fend any creature to hurt thee? 
the creature hath no power to doe it^except the Lord 
command him : As for example • You know an axe is 
a fharpe inftrument,which with helpe will doe much 
*hurt 5 yet let it alone and it will doe no hurt at alljbut 
let a hand bee put to it, and prefently you may doe 
much with it: fo the creature hath no power to hurt 
thee 5 except they joyne with them Gods command 5 
and this we call the evill of the creature. Againe,doth 
the Lord fend any creature to comfort thee < it is not 
becaufethe creature can comfort thee, the creature 
hath not any fuch power in it felfe 5 but the Lord ufeth 
it as an Inftrument for thy good. Mattk^. Man li- 
veth not by bread onely, but by every word that proceedeth 
out of the mouth of God : that is, Bread, although it be 
a good Creature, yet it hath no power to nourifli 
hee, except the Lord put power unto it, and com- 
mand 



PS 



PfaW.8. 



Simile. 



96 



The Dpflrinc of CMortification. 



Markcsto 
know whe^ 
ther we 
haveluft 
our earth- 
ly minded> 
neflTe, 

M arke i 



mand it to nourifh thee. Now feeing all things are of 
God, and this heavenly-mindcdnefTe is ameancs to 
bring a bkffmg upon alUhe reft,that is,to bleffe them 
for thy good ; be heavenly minded : This was the en- 
couragement the Lord gave unto Abraham, Fearenot, 
for I am thy exceeding great reward, waike uprightly with 
| me /fv> if thou wouidcft have a rich reward,Saivarior., 
| andcverlafting Life, then gee heavenly-mindedneffe. 
But you will fey unto me, it is true, wee were once 
earthly minded, but now we are heavenly minded; I 
am now another man to that I was, therefore tjiat 
you may not deceive your felves tothinkethatyou 
are heavenly minded when you are not, 1 will give 
yon fome markes whereby upon examination you 
may know whether you have left your earthly-min- 
dedneffeorno. 

The firft figne wherby you fliall know whether you 
be earthly minded or no,is, by examining your felves 
whether your delight in earthly things bee immode J 
rate,or an exceflive carc-^x xamine whether your harts 
are- fo fet upon them , that it deprives you of all fpiri- 
tuallloy, if you doc, you are as yet earthly minded. 
Firft, if you exceed in the matter of getting of 
them, and then in the matter of keeping of them; 
when you make them the chiefe end of yourdefire, 
and prcferreyour owne profit in the getting or 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 , 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 



The Doctrine of LMorttpcation. 

I ■ * — — Mfc— ■! ■■ ■ ■■ » ' I I ' I II i », p.. -iii . I n - 

will make them their end, nay , fet the creature in the 
place of God, which is fpirituall whoredome. And 
this is when men will fcrape riches together, (o much 
for this ch tide, and fo much for that chiide 5 fo much 
for this ufe, and fomuch for that ufe, in this thou fee- 
keft chine owne ends- but if thou wile get them, get 
them for the right end $ that is, Gods glory, and not 
thine end co fatisfie thy lufts, let them be all at Gods 
difpofing : and remember, Luk. 16. what became of 
the rich mans end >and the end of all his ends.l fpeake 
not this as if none but unregenerate men were trou- 
bled with immoderate caresjfor many times thedea- 
reft of Gods children have exceffive cares for earthly 
things, and many times doe exceed their bounds, but 
yetitisnotconftant but by fits and away. Therefore 
try, is thy execflive care conftantf it is a manifeft figne 
that thou art earthly-minded, thou art not as yet cru- 
cified unto the world : 1 Tim. 6. p, 10. The Apoftle 
faith^They that would be rich, pierce tbtmfelvestborow with 
many for rowes .-that is, they flay themlelves, they are 
their owne greateft enemies: and 2 Pet. 2. 1 i.Saint Pe- 
ter cals them natural! bruit beafts, led with fenfualitie 5 
becaufe when men fet their hearts and affl dions upon 
earthly things, they are deprived of naturall reafon : 
now the reafon,we know,is that which makes the dif- 
ference betwixt reafonable and unreafonable crea- 
tures, and t herefore when men come to lofe their un- 
derftandings,thcn they become bruit beafts^and then 
no marvell if they have beaftly afFc&ions, and be led 
away with fenfualitie,to a fatisfying of their lufts,be- 
ing mad to be taken in giving way unto their lufls,and 

P in- 



I 97 



1 Tim.*. 9. 
10. 



1 Pecs, 1 » 



*8 



2 

Recreati- 
on when 
lawfuUL 



MArke 



The DoBrine of ^Mortification. 



infnaring themfclves with thofe pleafures wherein 
they be delighted, and fo make themfelves a prey un- 
co Satan. 

Secondly,youfhallknowit if you exceed in your 
pleafure and recreations 3 as gaming, and bowling,and 
fporting . grant they be lawfully yet if they be uled 
exceflively,it is a note of earthly-mindedneffe.Recre- 
ation fhould be but as a (tone to whet the Faith when 
it is dull, a meanes to fharpen the faculties, that they 
may be the fitter to do the functions of the body and 
foule,but when it is ufed exceflivcly 3 it becomes a hurt 
and hindrance unto it -when men will make a trade 
of Recreation, and fpend their time in it from day to 
day, and fo make it their vocation ; this is a wicked 
thing,and this is folly in yong men,who becaufe they 
have meanes 3 therefore thinke that it is not unlawfull 
to fpend their time in gaming, and the like * but they 
are deceived/or the Lord exempts them from no cal- 
ling that I know of \ furc I am, idlenefle, and gaming, 
and other recreations are no calling for them : And 
what is the reafon that yong Students will not fet 
themfelves to their Studies, but becaufe they have 
wholly devoted themfelves unco their Recreations. 
And therefore examine your felves in thefe two, fo 
likewife for all other in the like kinde,and according- 
ly judge of your felves whether you be heavenly min- 
ded or no. 

The fecond figne whereby you may know whether 
you be heavenly-minded or no,is,by the efteeme that 
you have of heavenly things, whether you efteeme 
them as a part of your felves : every facultie or habit 

hath 



The Doftrine of iMortifcttion. 



hath an obje&, if thou be a carnall man, then thefe 
earthly things are that which delights fbyfoule, but 
if thou beheavenly-minded,then fpirkuall things are 
the delight of thy foule. Now touch a man that is not 
regenerate in thefe outward things,and you touch his 
life, for he accounts his life as them, for they are part 
of himfelfe 5 but it is otherwife with the fpirituall man, 
he accounts not of thefe earthly things : 2 Cor. 4. 5. 
the Apoftle faith, Wee preach not our (elves : that is, we 
account not of the approbation of men, nor any out- 
ward thing, as a pare 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- 
lighting What, are they earthly things, how to be 
rich or honourable ! Doth this take away all your 
time, and employ all the faculties of your foule$,that 
you can have no time to thinke upon God 5 or at leaft 
if you doe,yet it is very remiffely and overly,with no 
zeale or affe<ftion i Then certainly as yet thou art not 
heavenly- minded : But if thou be enlightened by the 
Spirit,it will be farre otherwife with thee$thefe earth- 
ly things will have but the fecond roome in thy heart, 
all thy care principally will be how to get grace, ju- 
ftification, remifllon of finnes, and reconciliation. 
Now if it be thus with thee, it is an excellent figne 
that thou art heavenly-minded 5 when thou canft fay 
with iW, Rom. 7. 17.lt is not l,butfwne in mee : that is, 
the luftings and rebellions which are in my heart af- 
ter thefe earthly things, have not the firft place in my 
heart :/*#/*#/$ that is, it is the unregenerate part, 
which I account not as part of my felfe 5 if ( I fay ) it 

Pa be 



99 



Rom.7.i7» 



100 



The Dottrineof CMortificAtion* 



Mark 3, 



be thus with thee, ic is a fignc that thou arc heavenly 
minded: for ifthou haft obtained this heavenly min- 
dedneffe, thou wilt be difpofed like a Traveller, who 
will ever be enquiring the way home,and whether all 
at home be vvellrif he can meet with any that can thus 
certifie him, and he heare that they are all well at 
home, then he will the more chearefully undergoe 
any difficultie that he (hall meet withall in the way • 
will undergoe ftormes and tempefts,hunger and cold : 
in like manner it is with the heavenly minded man,he 
will ever be asking the way home, ( for indeed hea- 
ven is our proper home) and whether all be well at 
home 5 that is, if God, and Chrift, and the Spirit, and 
the Saints be at amitie with him : and in Himfelfe he 
will be inquiring if he find faith, and repentance, and 
peace of Confcience, if he feeles that for matter of 
luftification and Remiflion of finnes he be well, he re- 
l pe&s not the world,he cares not much what he meets 
withall, whether reproch and fhamc,pcnury or want, 
fo he find no inlacke of fpirituall grace,all is well with 
him. Therefore examine your felves whether you be 
heavenly minded or no by the eftceme that you have 
of earthly members. 

The third figne whereby you may examine your 
felves whether you be earthly-minded or no, is, by 
your fpirituall tafte, whether you rellifh heavenly or 
earthly things beft: and therefore the Apoftle faith, 
Rom. 8.5. The f that are ofiheflefh doe favour the things of 
the flefh y but they t(/4t are o/thefpirit the things ofthc^ 
/pint 3 that is, if the heart be regenerate it willtaftea 
(weetneffe in nothing but in heavenly things, or at 
I leaft 



The Doflrinc of OHortif cation. 



101 



lead nothing will befbfweet unto him$ and on the 
contrary jthey that are earthly minded,they can finde 
no fweetneffe in heavenly things^ Now ( as I faid be- 
fore) every facultie or habit hath an objeft in which 
it is delighted, whether it be unto good or unto euill, 
fo that if the Heart be regenerate, then it will finde 
fweetnt ffe in nothing but fpirituall things, but if it be 
unregenerate,thenitcan finde no fweetneffe in hea- 
venly things-neither can it wifh them fo well as earth- 
ly things. Therefore examine what you delight in, 
what delight you have of the hearing of the pure 
Word,whether you rellifh it then beft whenit comes 
intht plaint evidtnce of the Spirit^ or when it is mixt 
with eloquence and wit j which if you doe 3 it is a figne 
of earthly- mindedncfTe. It is faid, 2 Ptt.2. 1. ^Asnm 
Jbornt babes defirc the finctre milh of thtWord : that is, 
the man that is truly regenerate and rencwed,he doth 
.beft-rellifh the Word when it is alone without any 
mixture , and therefore he cals it the finctre milh . 
that is, the pure Word : As if he fliould fay, It is pure 
of it felfe 3 but if there be any thing added unto ir, or 
mixed with it, it detracts from the excellencie of it \ 
for indeed the Word is the pureft thing in the world : 
all Arts, and Sciences,and knowledge of Philofophy 
are good for morall duties^ but they are corrupt and 
uncleane in comparifon of the Word 5 and the rea- 
fon is, becaufc thefe are the works of men j now there 
is no worke of man but it is fubjeft to corruption, 
but the Word of God remaines pure : therefore ex- 
amine your felves how you (land affeded with the 
pure Word. 

P 2 But 



102 

■ ■ « 

Object 
Eloquence 
no orna- 
ment to 
the Word. 



Anfiv.i. 

The fuper- 
excellency 
of the 
Word. 



The Dottrine of ^Mortification. 



Objeft.i 



W.2 
The Word 
(hould not 
be mixt 
with elo- 
quence. 
x Cor.4. 5. 



But fome will fay unto me,that Eloquence and wit 
is an ornament unto the Word,it fets forth the excel- 
lency of the Word the more ., therefore if it be fuch 
an ornament unto the Word, then it ought to be u- 
fed • otherwayes the excellencie of the Word will 
not appeare. 

To this I anfwer,That humane Wit and Eloquence 
is fo farre from fetting forth the excellencie of the 
Word, as it obfeures the excellencie of it:I fay, there 
is no Art,Science,Tongue,Knowledge or Eloquence 
in the world that hath fuch excellencie in them as the 
Word hath^whetheryou refpe&the Author,God-or 
the Indi<fter,the holy Spiritjor the matter of it,Cbrift 
and his righteoufneffe. Againe,the ftile the Spirit ufes 
in fetting downe the phrafes of the Scripture, (hewes 
plainly that it is excellent of it felfe:now if any thing 
be added unto a thing that is excellet,either the thing 
muft be as cxcellent,or elfe it detra&s from the excel- 
lencie of it ; but there is no man but will confeflfe that 
the Word is the moft excellent thing in the world, 
therefore it muft follow, that Eloquence addes not to 
the excellencie of the Word. 

But you will fay unto mee, May wee not ufe Elo- 
quence and Science in the Preaching of the Word * 
To this I anfwer. That it is an unfeafonable thing, 
I fay, a thing not feemely, that the Word be mixt 
with humane Eloquence ; for the pure Word fhould 
be purely delivered : and the Apoftle faith, 2 Or. 4. 
5. 1 Preach tot my felfe unto you : that is, I fought not 
mine ownc prayfe by ufing Eloquence of words, but 
I Preach the Word purely, without any mixture of 

any 






The Doftrine of CMortif cation. 



103 



any thing with it : againe, he faith 3 2 Cor. r. 17, when 
I came among you, 1 came not in the entifing words of mans 
wifedome^leH theCroffe of Chrift jhould be of none ejfeft: 
that is,I came not with words more for fhew than for 
fubftance s he calls the Preaching of the Word that 
ha ( th any thing mixed with it, whether Wit or Elo- 
quence, but entiftng words, fuch words as doe rather 
feed the humour, than worke upon theconfcienceof 
a man. Now a man is faid to be entifed, when he is 
drawn away from that which is good,unto that which 
is either evill abfolutely, or eHe not fo good as that 
from which he is drawne : and the truth is, he that u- 
feth Eloquence in the Preaching of the Word, doth 
nothing elfe but draw the heart away from affe&ing 
the pure Word, unto that which hath no vcrtue in it 
to fave.Againe,he Prcach'd not with entifing words, 
leB theCroffe of Chrifl Jhould be of none e feci: that is, if I 
(hould Preach my felfe in mixing any thing with the 
Word,that would take away the power of the Word, 
the Word would not be efkdtuall to worke grace in 
the heart 5 therefore I dare not Preach after this man- 
ner, left I fhould deprive the Church of the power of 
the Word, for if it want power to worke, itwillalfo 
want power to fave : therefore the Apoftle faith, 
1 Cor a 0.4. The weapons of our warfare are not carnall, but 
mightie through God.&c.thzx. is,the weapons by which 
wee fljy our corruptions and lufts, are not carnally that 
is to fay, are not eloquence of fpeech, or any humane 
art, but are mightie through God • that is, by God there 
is a fecret power given unro his Word, whereby it o- 
vcr-maftereth the lufts in the heart, and worketh in it 
a new kind? of qual'tie. But 



lCor.i.i7. 

opened. 



What 
meant by 
entifing 
words. 



104 



The Dottrint of tjtortificatiorj. 



0bjtcl.$ 



How lear- 
ning and 
eloquence 
is to be u 
fed in prea- 
ching the 
Word. 



Simile. 



But you will fay umo me,V\ hac muft we doc with 
our learning?or what muft we not learne Sciences, or 
muft we (hew no learning in preaching i 

To this I anfwer. It is true s that we had need to ufc 
all the Arts, Sciences, and Knowledges that we can, 
and all will be little enough 5 foi as the Apoftle faith 3 
Who is Efficient for thefc things f that is, who hath the 
knowledge of Arts, or Learning, or Eloquence fuffi- 
ciently to Preach the Word : but yec wee muft take 
; heed that wee doe not bring them unto the Word as 
wee finde them, neither in them tofhew our felves, 
but onely make them as a meanes to helpe us for this 
! worke : As for example$The Children of ifrael might 
j whet their fithes upon all the ftones of the Philiflims : 
fo a Minifter may fharpen his faculties with Arts. 
j A man that kecpes (heepe, he feeds them with hay, 
not becaufe he lookes that they fliould bring forth 
hay, but Lambesand W00II5 even fo, let amanufe 
thefe Arts and Sciences 8 yet not to bring forth Elo- 
quence, but to make us more able to Preach the pure 
Word. It is good therefore that wee take heed that 
wee doe not ecclipfe the excellencie of the Word by 
thefe: Wee know, apparell though it be laid in pure 
gold,yet fo much as is covered of ir, detra&s from the 
excellencie ofic, therefore it were better that it were 
alone : fo it is with the Word, though the Word may 
j feeme to be gilded with Eloquence or Philofophy, 
i yet it were better that it were alone, for fo much of it 
I as is covered with thefe 3 fo much of the excellencie of 
i the Word is hid. 
objell.4 But you will fay unto me, that wee ufe Eloquence 

and 



Simile. 



The Doftrine of \JMorttficAti<w* 



and the like, that men may the better conceive us,and 
that our Miniftery may the better be refpe&ed ; for 
we finde this kinde of Teaching moft pleafeth them, 
and which moft menaffeft, therefore if we fliall not 
ufe fuch and fuch phrafes of Eloquence, wee (hall be 
little refpe&ed amongft them. 

To this I anfwer, that every Minifter is, or (hould 
be a Phy fician $ now we know that the part of a wife 
Phyfician is not to fatisfie the humour of his Patient, 
forfoheemayencreafe the difeafe, but to labour to 
cure him by miniftring fuch Phyficke unto him 3 as he 
kno wes by experience the neceffity of the difeafe re- 
quireth : even fo, to hum our men in Preaching,is not 
the way to cure them, or to change the evill difpofi- 
tion of their nature, but rather a meanes to encreafe 
their difeafe, and to make them obftinate and rebel- 
lious againft the Word, when ir (hall come home un«. 
to them : For what is the reafon that the Word is fo 
oppofcd, when it is preached (as the Apoftlc faith) 
by the evidence of the Spirit and in power, but becaufe it 
croffeth their corruptions i It comes not in the fame 
manner that it was wont to doe : therefore the beft 
way fliould be to preach in the Spirit $ that is, to ap- 
ply the^ure Word of God unto the Confidences of 
men, and fo to purge out the fickeneffe of the foule 
before it grow incureablc.There is a difeafe that ma- 
ny women haveatthdr ftomackes, whereby they de- 
fire to eare alhes, and other things, which poifons na- 
ture 5 now if they bee not cured of it by purging out 
the humours that lye there,but be fatisfied in it,ic will 
at laft deftroy them : fo it will be with thefe men 5 to 

Q_ fatisfie 



105 



Minifters 
(liould not 
plcafe 
cheir peo- 
ple with 
eloquence. 



Simile* 



io6 



The Dottrine of {Mortification. 



fathfie them in this fickeneffc of the foule, is not the 
way to cure them 3 but to make them more incureabk: 
therefore let Minifters looke that they preach the 
pure Word, and nothing but the pure Word l and let 
men examine themfelves whether they be hi a venly 
minded or no, by their tafting and rcllifliing of the 
Word when it is preached purely without any mix- 
| ture, or die when it is mixed with eloquence. 
Mark 4 The fourth figne whereby you may examine your 
felves whether you be heavenly minded or no, is, to 
try the opinion and judgement you have of heavenly 
things, how you conceive of fpirituall things. Rom. 
12.2. The Apoftle faith 3 And bee renewed in the (ptrtt of 
your win des, that you way know what that good, and holy > 
and accept able will of Cod in Chrtli is : Hcc i h;u is hea- 
venly minded hath a new judgement given unto him 
whereby he is able to fee fpiritually all things in ano- 
ther manner than he did before • I fay nor that he faw 
them not at all before, but hee faw them not in that 
manner that he doth now, for he is renewed in thejphit 
of hts minde, faith S. Paul^ he hath a change wrought 
in his heart and underftanding, whereby he is able to 
know and to doe the will of God in amorefutable 
manner than before ^ he hath a new light in his foule, 
whereby hee is able to&now what the will of God in 
ChriH is • that is, hee knowes what God doth require 
I to be done by him fot Chrift, not carnally by a bare 
! underftanding, but fpiritually by the worke of the 
Spirit,and therefore faith Paul,! Cor. 1 }. 16. Henceforth 
know weeno man after the flefh^ yea, though wee have 
kno wne Chritf after thefiejh, yet now henceforth how wee 

him 



iCor.j.itf 



The Doftrine of CMortijication. 



him no more : that is, wee knew him before in a carnall 
manner,as he is a man,or as he was a man amongft us, 
but now wee know him in another manner, as hee is 
our Saviour, and our Redeemer, Chrift my Saviour 
and ray Reconciliation to the Father. 

No wit is not a bare knowledge that I fpeake of, 
fuch a knowledge as is attained unto by Learning and 
Art, for fo a man may have knowledge, and yet not 
bee heavenly minded 5 but that knowledge I fpeake 
of, is a knowledge that is wrought by the Spirit h 
when it hath changed the heart, then hee is able to 
judge both of Perfons and Things. 

Firft,for Perfons fit is able to judge of the perfons of 
men, and accordingly to make a difference betweene 
men : if he fee a poore man that is a found Chriftian, 
though he be contemned in the eies of the world,yet 
if it appeare to him that hee hath Grace in his heart, 
or if he make an outward profeflion of love to God, 
hedoth highly efteeme of him becaufe of Grace 5 on 
the contrary, if hee fee a great man, though in great 
honor and efteeme with men, yet he refpe&s him not 
if he want grace : therefore examine your felves whe- 
ther you are able to diftinguifh of perfons in this kind. 

Secondly jfor Things^ he is able to judge of things 
whether they be fpirituall or earthly 5 he is able now 
to know what is trutb,and to embrace it; and what is 
error, and to refufe it $ he hath now a Touch-ftone in 
himfelfe5 that is, hee hath the Spirit of difcerning, 
whereby he makes triall of Graces,and laies hold on 
thofc which will endure the touch, thqfe he will re- 
ceive as fpirituall 5 the other which will not, he cafts 
Q* out 



107 



What 
knowledg 
is wrought 
by tho 
Spirit. 



I 

Perfbrw. 



2 

Things. 



io8 



The Doflrine of tjliortifaation* 



Objetf* 



Anjwtr. 

To know 
whether 
the heart 
be renew- 
ed by the 
Spirir. 

I 

By his 

sffeftions. 



out as counterfeit : therefore the Apoftle faith^ i Cor. 

2 .9 .The eye hath not ftene, nor the eare heatd,neiiher have 

entered into heart ofman>tbe things that God hath prepared 

for them that love him : that is,he was not able to judge 

of things in that manner as now hee can. Therefore 

examine your felves whether there be a new life put 

into you, whereby you are able to judge of Perfons 

and Ihingsin another manner than you did before. 

But you will fay unto mee, How fhall I know that 

my heart is renewed by the Spirit, and that there is a 

new life put into me i 

To this I anfwer,that you fhall know whether your 
heart is renewed by the Spirit^by thefe three things : 
firftj by thy affe<5tions : fecondly, by thy fpeeches : 
and thirdly,by thy anions. 

Firft, Hay, thou fhalt know it by thy Jjfeclions h 
for by thefe thou maift know whether thou bee hea- 
venly minded or no : and that thou maift not doubt 
of ir 3 our Saviour gives the fame marke of a renewed 
heart, Matth.6.2 1 . Where your treafnre is, there mil your 
hearts he aljo : you may know that where your heart 
is 5 therc is your treafure 5 what your heart is ft t upon, 
there your affedions are 3 for the proper feat of love, 
is the heart. Now if the heart be renewed and rege- 
nerated by the Spirit ? there will bee a love of fpiritu- 
all things, and this love will beget heavenly affedi. 
ons. A man may certainely know what eftate he is in, 
whether hee bee regenerate or no by his affeftions, 
howheeisaffc&ed, what love hee beares unto hea- 
venly things 5 for there is life in affe<5hons, and as a 
man that lives knowes that hee lives, fo a.manthat 

hath 



The Dottrwe of tMortificmen. 



bath fpirituall love in his heart towards God, cannot 
but certainly know if, except it be in time of tempta- 
tion, and then it may be he may not finde that love of 
God in his heart 5 but this fenfe of the want of the 
love oi God is but for a time, it continues not • there- 
fore the holy Ghoft when he would defcribe a hea- 
venly minded man,he defcribes him by his affedions, 
as the beft marke to try him by • as wjibrabam would 
command his fervants to ferve God 5 and Nehemkh 
feared Godjand David, PfaLi 1 2.1. delighted great- 
ly in the Commandementsof God : now wherefore 
did they obey God, and feare God, and delight in 
the Commandements of God, but becaufe of that in- 
ward love they bare tmro him. Wee know every man 
can tell whether he loves fuch amanorfuch a thing, 
or whether he hates fuch a man or fuch a thing by the 
affedion he beares to therein like manner,a man may 
know whether he be heavenly or earthly minded by 
the affedions he carries towards the things he affeds : 
therefore examine your felves, what are the things 
that you lave moft, that you thinke upon moft, that 
you take care of moft 9 that you take moft care to get 
andtokeepe, are they earthly or heavenly things? 
thofe things you doe love beft,and your affedions are 
moft fet upon, that your thoughts are moft troubled 
withall ^ if they be earthly, you may juftly feare your 
eftates 5 for the affedions flow from love, and there- 
fore if you did not love them, you would not fet your 
hearts and affedions upon them. 

Secondly, you (hall know whether your hearts be 
renewed by your Speeches : now this may feeme but a 

Q. 3 (lender 



iop 



Pfal.iu.1 



2 
By his 

fpceches. 



no 



Mat.11.34 



the Vottrine ef {Mortification. 



Simile. 



Objeft. 



v^4nfw % 



flender figne of a renewed heart, becaufe it is hard to 

judgearightby outward appearances,to know thefin- 
cericie of the heart by the fpeeches : yet feeing Chrift 
makes it a figne of a renewed heart, I may the more 
fafely follow him : our Saviour faith, Matth. 12. 34, 
x\\2X out of the abundance of the heart the month fptaketh • 
that is, there is abundance in the heart either of good 
orcvillrNowifthe heart be full of heavenly-min- 
dedneffe ; if, I fay, this abundance that is in the heart 
be grace, then it will appeare in the fpeeches 5 for 
the fpeeches doe naturally flow from the affedions 
that are in the heart; but if the abundance that is in 
the heart be evill, then the heart cannot but fend out 
foule fpeeches and rotten communication^and there- 
fore our Saviour faith, K^Agood tree cannot bring forth 
evill fruity nor an evill tree good fruit : it is unpoffible 
chat a heart which doth abound, and is full of earthly 
mindedneffe, but it will breake forth and appeare by 
bis fpeeches:the filthinefTe that is in his hearr 3 if it have 
not vent, it will burft $ as we know a new veflell that 
hath Wine put into it, muft have a vent or elfe it will 
burft$and by the vent you may know what wine it is : 
fo, the fpeeches are the vent of the heart,and by them 
you may tec what is in the heart. 3 ifgr3ce bethere,the 
fpeeches will -favour of it, asaCaske will tafteof that 
which is in it. 

But you will fay,Thc heart is of a great depth 3 and 
who can fearch it € who is able to know whether the 
I cart be renewed or no, by the fpeeches * 

To this I anfwer, I fay not that a man may at all 
times, and in all places, judge of it aright- but I fay, 

that 



The Doftrine of ^Mortification. 



that a man may certainly know himfelfe whether he 
be renewed or nojwhich is the thing we feek to prove 
in this place 5 that a man may know from what root 
they fpring,whether of weaknefie 3 byrebelHon,or na- 
turally through unmortified Jufts: I fay not but fome- 
timcs a childeofGod, a regenerated man may have 
foule fpeeches in his mouth,and yet his heart be good 
towards God 3 he may have rotten talke, but it is but 
for a time, it will not conrinue,and it will caufe much 
forrow of beart 3 if he have grace, when his confcience 
touches him for it. 2 Tim. 2. 20. 21, In a great mans 
houfe there are vefjels of honour, and vejfels of dijhonour ; 
if a man therefore purge hirnfelfr, he {hall be a veffell 
of honour, and yet have corruption in him, there may 
corrupt communication come out of his mouth, and 
yet he keepe his goodneffe ; as a vtffell of gold may 
be foule within, and yet ceafe not to be gold, a vi flcl 
of honour, neither lofe its excellency$fo a regenerate 
man may have in the abundance of his heart, fome 
chaffe as well as wheat, fome corruption as well as 
grace, and yet beaveflfelof gold ; that is, heavenly- 
minded: for the Apoftle hithjfanj man therefore p urge 
himfelfe, he /ball be avejfell of honour, notwithftanding 
his corruption in his heart,& it appeare in his fpeech • 
yet if he purge himfelfc,if he labour to mortifie them, 
if he labour to rid his heart of them, he (hall be a vef- 
fell of honour. 

But you will fay, It may be that we (hall not have 

alwayes occafionstotry men by thdr fpeeches, how 

then (hall we know whether their hearts be renewed? 

To this I anfvver,It is true,that it may fo fall out that 

we 



in 



aTim.a.io 
zi opened. 



Ohjeft.i 
Anfw.i. 



112 



3 

By his 

actions. 



The Dottrine of ^Mortification. 



Marke 5 



wc cannot try them by their fpceches,yet filence will 
declare in part what is in the heart . let a regenerate 
man be filent, and his filence will (hew that he hath a 
renewed heart . if he be reproached or flandred, his 
patience in fuffcring (hows the uprightnes of his heart, 
I but if ye fpeake, it hath a greater foi ce, and will more 
manifefliy appearc:fo on the contrary ,the rottennefle 
that is in the heart 3 will appeare in impatiency of fpi- 
rir. 

Thirdly, you may know whether your hearts be 
renewed by your adions:this alfo our Saviour makes 
another figne of a renewed hearty Math. 7. 20. By their 
works you fall how them 5 that is, by their anions. 
N ow every thing is knowne by his adions $ therefore 
examine your felves what are your anions, are they 
the adions of the regenerate part,or of the unregene- 
rate parr $ are they holy anions, or are they uncleane 
anions ? by this you may know whether you be hea- 
venly-minded or no. Now this muftneceflarily fol- 
low the other two : for if the heart be renewed, then 
there will be heavenly affedions in it towards God, 
and fpirituall things, and if heavenly affedions, then 
there will be heavenly Speeches $ for thefe flow from 
heavenly affedions ; and if there be thefe two, then 
there muft needs be holy adions: therefore our Savi- 
our fiith, Luk. 6. 45. Agoodmanout cf the good treafure 
of hishcart hrihgeth forth goodftuit^ thatis 3 if the heart 
have in it a treafure of heavenly aff dions and fpee- 
ches, it cannot be but it will fend forth goodadions 
in the life. 

Th fife and laft figne whereby you may examine 

your 



The Doclrine of ^Mortification. 



your felves, whether you be heavenly-minded or no, 
is, by examining your felves how you ftandaffe&ed 
towards him that feeks to take thefe earthly members 
fromyou - y how you ftand affe&ed with him that re- 
proves you for your earthly-mindednes.This is a fign 
that Paul gives of an unfound hearty 2 Tim. 4, 3. The 
time wilt come that they will net endure whole fome dottrint : 
that is, they will not endure the word of reproofe,but 
will be readie to revile them that (hall reprove them : 
and therefore he addes,that tbeyjhall heape to themflves 
Teachers $ they (hall affe&thofe that (hall fpeake fo as 
they would have them.Now this is a figne of earthly 
mindedneffe, when they are offended with him that 
(hall reprove them for their finne$ for if men reckon 
thefe members as a part of themfelves, then you can- 
not touch them but you muft touch their lives, for 
thefeareapartoftheir life • and if youfeeke to take 
thefe away, you feeke to take away their lives .• now 
whatman will be contented to part wirh his hki It is 
a principle in nature that God hath implanted in eve- 
ry creature,to love their livesjbut if you account them 
not as a part of your felves, but as your enemies, then 
you will account him as afpirituall friend that (hall 
helpe you to flay them $ for w ho is there that will not 
love him that (hall helpe him to fl >y his enemic * 
Therefore if the heart be heavenly difpofed, he rec- 
kons them as his enemies^but if he be renewed, he ac- 
couts them as a part ot himfelfitherfore examine your 
felves by this,whether you be heavey-minded or no. 
The Ufe of this that hath beene fpoken, is for ex- 
hortation unto all thofe that arc heavenly-minded : 

R Let 



113 



aTira.4.3. 



rfu 



U4 



The Dofiriwof UWortificatfon. 



*~* 



Simile. 



Let mee now exhort fuch to perfevere in heavenly- 
! mindednefTe,lct them labour to grow every day more 
Rct.ij.ii. J heavenly-minded than other. Rev.n. n. La them 
that be hdfjte heljftiU: that is, let them be more holy, 
let them labour to grow in heavenly-mindednefTe, 
let them labour to keepe their hearts pure from this 
earthly-raindedneffe,becaufe it will foile their foules: 
for all feme is of a foiling nature 5 if it enter into the 
heart, ic will leave a fpot behinde it : now wee know 
that if a man have a rich garment which he fets much 
by* he will be marveilous carefull to keepe all kinde 
of greafe and fpots out of it ; fo it (hould be a Chri- 
ftiansduty to labour to keepe all foile out of his foule, 
becaufe it is a precious garment,and the refiding place 
of the Spirit : we know that if a man have one {pot in 
his garmentjit makes him out of love with it,and then 
cares not how many lights upon it jfb it is with finne, 
t if thdu fuffer thy heart to be fpotted but with one 
finne, it will worke carelefnefie in thee, fo that hereaf- 
ter thou wilt not much care what finne thoucommir, 
nor how thy foule is foiled : therefore it behoves you 
to keepe your hearts from every finne, and to make 
conference of little finnes. Andfo much the rather, 
becaufe the glory of God is engaged on your conver- 
sion 5 if thou (halt foile thy felfe with any finne, that 
bath taken upon thee the profeflion of the Gofpell, 
God will be diflionoured , and the Gofpell will be 
fcandaled:Againe,keepe thy hearr,bccaufe God takes 
fpecial notice of all thy adions-as for dogs and fwine, 
as for the a&ions of unregenerate men, he regards 
them not^becaufe his glory is not engaged upon their 

con- 



Theleaft 
finnes to 
be avoi- 
ded. 



The Doftrine of (Mortification. 



convocation, he expe&s nothing from them § but as 
for you, he cakes a particular notice of all your ani- 
ons , fpeeches, and behaviours, and therefore you 
fliould be marvdlous carefull over your hearts. A- 
gaine, looke unto fecret finnes,becaufe he is the fear- 
cher of the heart $ let the feare of God fet in order e- 
very facultie of your foules to keepe out every finne, 
every evill thought,becaufe he takes fpeciall notice of 
it. And that I may the better prevaile with you,l will 
briefly lay downe feme Motives to move you to keep 
this diligent watch over your hearts. 

The firft Motive to move every Chriftian to conti- 
nue and grow in heavenly-mindedneffe, is this, be- 
caufe by this meanes he may be able to doe every goodworke. 
z Tim. $.21, If a man therefore f urge himfelfe, hejhallbe 
avefftU of honour ^fit for every good worke t that is, if he 
labour to rid his heart of earthly-mindednefle,he fhall 
have a new life put into him, whereby he (hall be able 
toperforme holy duties in another manner than be- 
fore. Now what is the reafon that there is fuch com- 
plaint among Chriftians that they cannot pray, and 
are fo dull and fluggifli in the performance of holy 
duties, but becaufe they have not rid their hearts of 
earthly-mindedneffe i What is the reafon that there 
is.fo much Preaching, and fo little pradife; and fo 
much hearing, and fo little edify ingjbut becaufe men 
are earthly-minded * If they would purge themfelvcs 
of this earthly-mindednefTe, it is unpoffible but that 
there would be more fpirituall life in them.in the per- 
formance of fpirituall duties. Therefore if it were for 
no other caufe but this, that you maybe inablcd unto 

R 2 evci 



1*5 



Secret fins 
to be look- 
ed into. 



Motives to 
keepe 
watck 
over our 
hearts. 

I 



116 



The Dottrine of t^iortif cation. 



every good worke and holydutie, and that you may 
keepein you your fpiricuall life, feeling and moving, 
labour to keepe thy heart cleane from finne. 

The fecond Motive to move Chriftians to grow in 
heavenly-mindednes,is,becaufe that by this fiodis ho- 
noured-^ fay,ic is a glory to God if thou keep thy heart 
cleane : Now what man is there that would not wil- 
lingly glorifie GodjWho ftucke not to give Chrift for 
him?It is a glory unto God when the Profeffors ofthe 
Word live a holy life • for what is the nature ofthe 
Word but to clenfe i now when it worketh not this 
effeft in them,or at leaft when it appeares not in them, 
it doth detraft from the excellency ofthe Word.The 
Apoftle layesdownc the nature of a true Chriftian, 
jam.x. ii. j dm . i . 2 1 . Pure Religion is this, to keepe onesfelfe unf potted 
of the world that is,a fpodeffe life is that which beft be- 
feemes a Chriftian man that takes upon him the pro- 
feffion ofthe Gofpel.and that which brings much glo- 
ry unto God is a blamelcffe converfation : and to this 
end the Apoftle exhorts,£tf (faith he)) our converfation 
Hcb.13.5. be without covetoufnejp, Heb.i$. 5.asifhefliouldfay ,an 
unfatiable defiredoth detrad from the glory of God: 
therefore let this move men to be heavenly-minded. 
The third Motive to move every Chriftian to grow 
inheavenly-mindednes 5 is 3 bccaufeAm^/mW*r*vf£ 
1*. God in prayer:2am 9 ^i6.thc Apoftle faith, that The fray 
er cf a faith full man availeth much ,i fit be fervent : that is, 
it hath a great force with God for a blefling:Now this 
fhouldbe a marvellous encouragement to ktepethe 
heart cleane, in regard ofthe great neceffitie that the 
Church hath of our prayers -, and therefore if wee 

would 



The Dottrine of ' LMortijic&tion. 



would not for our felves prevaile with God, yet in re- 
gard of the great need that the Church ftands in at 
this prefent, we (hould be moved to doe this dutie. 

But yoawill fay, that wee are but few, or that I am 
but one, and how can we be able to prevaile thus with 
God? 

To this I anfwer, Grant that you be but a few,yet a 
few may doe much good ; Eztk. 22. 30. fpeaking of 
the deftru&ion of Ierufalem, 1 (ought, fatth the Lord, for 
a man toftandw the gaffe, and there voas none:Hc fpeakes 
there in the fingular number, if there had bin but one 5 
that is, but- a few, tfrey might have prevailed much 
with God : fo I fay unto you, though we be but a few, 
yet if we keepe our hearts pure, wee may doe much 
with God ; nay, though thou be but a particular per- 
fon,thou maift prevaile much with God^as rJOofes did 
for the Children ollfrael: when a damme is new bro- 
ken,the cafting in of a little dirt will hinder the courfe 
of water D but if it be not holpen in time,it will not eafi- 
lybeftopt; fo in time a few may prevent a Judge- 
ment $nay, fuch aludgementas otherwife may de- 
ftroy a whole Land- if the heart be truly fandified, 
ic hath a great force with God: Againe, a man that 
would pray, if he doe not fpeakc, but many times he 
is forced to fend forth fighes andgrones unto God, 
this is of great power with God . but if he powre out 
his heart in voyce, it hath a greater force: and there- 
fore the Wife- man faith, that the words of the righteous 
arc precious • that is, of great worth with God : and 
therefore let this move men to be heavenly-min- 
ded, 

R 3 HOW 



117 



Objett. 



Anfwer* 
Ez-wk. 43.30 




HOW 



TO MORTIFIE 

FORNICATION- 



COLOS SIANS 3.5. 

CMortifie therefore your members which are upon the earth: 
Fornication y uncleanneffe, inordinate affe^ion^vtll con* 
cupifctnce, and covetoufrcjfe, which h Idolatries. 

Aving handled in generall the 
Do&rine of Mortification, ac- 
cording to the Method of the 
Apoftle, I am now come to dc- 
feend to the confidering of par- 
ticulars^ they are laid downe 
in my Text • and would fpeake 
of them in the order as they 
are ranked by the holy Spirit, but that the affinity and 
neerenefle betwixt three of thefe finnes, namely, For- 
nication, Uncleanneflfe , and evill Concupifcence, 
makes mee to confound them, andpromifcuouflyto 
mingle them together. Let us therefore confider firft 
of the nature of every of thefe finnes particularly by 

them- 




Ho w to mortife Fornication. 



themfelveS, and afterward make fbmeufe and appli- 
cation to our felves of them altogether. 

The Do&rine that arifes in generall from thefe 
words, is, That 

K^ill Vnckanntffe is a thing God would have mortified 
and quite defirojed out of the hearts that bee would 
dwell in. 

All filthinefleand uncleanneffeis a member of the 
old man • now in fuch as Chrift dwels in, the old 
man is crucified, he is dead with Chrift • now he that 
is dead with him, is freed from him : and againe, hee 
that is in the fecond *^dam, hath power to mortifie 
the members of the old man. All Gods children muft 
bee purified and cleanfed from all pollution, as the A- 
poftle exprefiely commands usJEfbefa.i. Be ye follow- 
ers of God 06 dear e children : that is,be ye like unto God 
your Father, as children refemble their naturall fa- 
thers 5 now God is pure and holy, therefore muft ye 
be fo alfo : and then it followes, Verfe 3 , But Fornica- 
tion>*ndall Vnclcanneffe, or Covet oujhejje, let it not be once 
named among fl you 3 as becommeth Saints : that is, let all 
fuchfilthimfle bee fo farre from you, as never any 
mention be made of it amongft you ^ if it ftaould by 
chance enter into your thoughts, beefuretokillit 
there, let it not come no farther, never to the naming 
of it : As it becommeth Saints - that is 3 holy ones,Gods 
children and peculiar people, ir were unbecomming, 
and a great (hame to them to be uncleanc,to be unlike 
God their Father,who is holy. In like manner, he ex- 
horts us to clean fe our felves from aSfltbinejJeoftbefefh 
andjpirit,j>erfefitng hclinejfein tbejeare of God,z Cor .7. j. 

that 



119 



Dottr. 



Ephef.M. 



,120 



How to mortijie Fornication. 



Doft.z. 

Fornicati- 
on what a 
grievous 

linnc. 



Pro. a. I7« 



i Cot. 6. p 



that is, Letuspurifie our hearts from the corruption 
ofluft and concupifcence which is therein, driving 
to make perfeft our holineffe in the feareof the Lord: 
and fo more fully alfo in 1 Thef.4.3^ 5 . he fets downe 
the p irticular uncleannefles fhould be abftaincd from, 
and mentions two of the very lame fpoken of in my 
Tcxr$namely 3 Fornication,and Iuft of concupifcence: 
the words are (for they are worchy your marking) 
This is the will of God, even your fanflificatwn, that you 
fiwuldabttainefrom Fornication: that every one of you 
fiould know how topojftjje his vejfill in fancii fie alien and ho- 
nour, notinthcluttsof comufifccnce T &c. and therefore 
we ought to mortifie and deltroy all the filthinefle that 
is in our hearts, if wee would bee accounted Gods 
children, and have his Spirit to dwell in us. 

But that for the Generall : wee come to Particu- 
lars, and will fpeake of the frft finne that is named in 
the Text, Fornication : whence the point of Do- 
drine is this, That 

Fornication is one of theftnnes that are to be mor- 
tified. 
Fornication is a fin betweene two fingleperfons, 
and in that it differs from Adultery : and although it 
benotaltogetherfohainous as Adultery, becauftby 
it the Covenant of God is not violated as by the o- 
ther fpoken of, Prov.%.\j. neither finde wee the pu- 
nifhment abfolutely to bee death, yet ir is a grievous 
finne 3 and to bee feared, in that ir fubj> dsthofe men 
that are guilty of it, to the Curfeof Godanddjm* 
nation : for the Apoftle faith, I Cor. 6 9. 2^o Forni- 
cator (hall enter into the Kingdome of Heaven • It de- 
prives 



How to mortifie Fornication. 



privcs a man of happineffe 3 bani(hes him out of Gods 
Kingdomeinro the dominion of the Devill, and ter- 
ritories of hell, never to be exempted from the into- 
lerable torments of Gods eternall vengeance. But to 
lay open thehatnoufneffe of this finne, we will con- 
fider thefc foure Things : 

Firft, the SinfuInefiTe - -\ 

Secondly, the Punifhment r 

Thirdly, the Danger- V * 

Fourth!y,the Deceitfulnefle J 

Firft, the pnfukejji of this finne of Fomicatioft ap- 
peares fir ft in great contrariety that it hath with 
Gods Spirit , more than all other finnes. Betwixt 
Gods Spirit and every finne, there is a cercaine con- 
trariety and repugnancy, as in nature we know there 
is betwixrheate and cold • now in all contraries an 
intenfe degree is more repugnant than aremifTe, as 4 
an intenfe heat is more contrary than a heat in a leffe 
degree- fo it is with Gods Spirit and this finne^they 
are contrary in an intenfe degree, and therefore mbft 
repugnant unto 5 for the Spirit delights inholinefle, 
and this finne in nothing but filthineiTe 5 that is pure 
andundefiled, but this bath a great deformity in it, 
and therefore confequently muft needs bee odious in 
his eyes, Befides, this is contrary to our calling, as 
the Apoftle faith, i Thef.^.j. For Cod bath not called us 
unto uncleanneffifbHt unto bolinejjc^. 

Againe, itcaufesagrcat elongation from God, it 
makes a ftrangenefle bet wcene God and us 5 all finne 
is an averfion from God, it turnes a man quite away 
from him, but this finne more than any other, it is 

• S more 



121 



I 

The fin- 

fulnefleof 

Fornicati- 



on, 



I Thef47 



122 



How to mortijie Formation. 



Rom. Mi. 
14. 



EccleC7a* 



Pro.t1.14. 



more delighted in, wee have a greater delight in the 
o&ingof this finnethan ip any other, and therefore 
it is amoft grievous finne. 

Furthermorc^the greatneffe of this finne appeares, 
in that it is commonly a puniftiment of other fmnes ^ 
according to that of the Apoftle, £010.1.2 1» and 24, 
compared together, where he faith, Becaufa hat when 
they knew God, they glorified him not as God, neither were 
tkanktfull, but became vaine in their imaginations, (jrc 
wherefore God al fo gaue them up touncleanneffe, tbtvugb 
the lusts of their owrn hearts , to dt\%onour their cwne bodies 
betmene themselves. To the iame purpofe is that of 
the Preacher,£ttfc/.7.2 5.where f peaking of the enti- 
hngWoman, whofe heart isjnares and nets, &c. hee faith, 
Who fo pleafttb God jhall cfcape from her, but the fwner 
fbtU bee taken by her : that is, whofaever committeih 
finne fliall in this be punifhed, that he fhalfbe entrap- 
ped and enfnared by.the fubtle enticements of the 
dtftigneft Woman. So dlfoProv. 22.14* The Mouth oj 
ftrange women is a deepepit, he that is abhorred of the Lord 
(hattJafoherein.-Now all finne of this kinde,and conse- 
quently finner^are abhorred of the Lord,and there- 
fore he will punifii them in- letting them tumble into 
rhis deepepit of ftrange women here, and hereafter 
without repentance into the bottomleffe pit of ever- 
Lifting diftru&ion : As long as the Lord lopkes for 
any fruit of any man, hee keepes hxgi from this pit • 
butfiicb asnotwithftandingall his watering, pruning 
and dreffing, will bring forth no fruit, with thofe the 
Lord is angry ,.they fhall fall into it. Nowas in a lad- 
der 3 or any thing t hat hath fteps to afcend and defcend 
by. 



How 10 mortifie Fornication. 



by, chat ftayre unto which another leads, nroft needs 
bee fygher than thQ reft $ foinfinne 5 that finne unto 
which other lead, as to a punflliment, muft needs bee 
greater, and of an higher nature than the other : and 
thereforathis finne is a moft grievous finne, 

Befidcs the hainoufneffe of this finne appeares,be* 
caufeitlaieswafte the Confcience more than other 
finne, it quite breakes the peace thereof- nay, it fmo- 
thers and quenches Grace.The Schoolmen call other 
finnes, htbmdinemfenfus, a dulling of the fenfes | but 
this an extin&km of Grace: other finncs bluar Grace, 
and takes oflfthe edge, but this doth as it were quite 
extinguHh it : It makes a gap in the heart ,fo that good 
cattelXgood thoughfs,and the motions of the Spirit 
mayrunn<?out, andevillcattell, noyfomelufts, and 
corrupt cogitations may enter in,to pofTelfe andd well 
there, and therefore it is a grievous finne. 

Laftly,the greatnefle of thisfinneappeares,becaufe 
it delights the body more than any other finne doth 5 
and therefore the A pottle in 1 Cw.tf.drawcthmoftof 
his arguments, to difTwadethe Corinthians from the 
finite of Fornication, from the glory and honour of 
our bodies; as that the bod) is not for Fornication, but 
for the Lord, yerf.i 3, And that our bodies are members cf 
Chnft, Vttf.\% . The Temples of the holy Ghoft, Vtrf\ 9. 
Arebought mtb a price, Verfe 20. and then concludes. 
Therefore glorifie God in your bodies : and fo in another 
place it is faid ,, Wee ought topoffeffe our vejfelsin honour : 
Now there can be no greater meanesto dishonour 'the 
veffels of our bodies, than to pollute them by this 
filthy finne of Fornication. 
| S 2 Secondly, 



123 



«I24 

The pu- 
nifiur.ent 
of Forni- 
cation. 



How to mortifie Fornication. 



Heb.13.4- 



2 

* Pet. 1.9, 
io. 



Secondly, the hainoufneffe of this finnc will bee 
the better feene if wee confider the fearefull ppnifli- 
ment of it, which becafrfe men are more afraid of the 
evill of punifhment than of the evill of finne 3 is there- 
fore fetdowne to bee the greater accordingto the 
greatnefle of the finnc it felfe : as may appeare by 
thefetwoRcafons: 

Firft, Godhimfelfe takes the punifhment hereof 
into his owne hand ; for Co faith the Apoftle, Heb. 1 5 . 
4. Whoremongers and Adulterers Godmll judge : that 
God hiqjfelfc will bee the Iudg'e of ail men, for the 
godly indeed it (hall be beft,'becaufe hec is righteous 
and will render to them a Crowne ; but for the wic- 
ked, It is a feareftd thing to fall into the bands of the 
living God. 

Againe, God referves fuch filthy perfons for an 
heavie jiidgemcnt,according to that of Paer, 2 Pet. 2. 
9 5 i o, The Lord knoweth how to deliver the godly out of 
temptations, and to referve the umutt unto the day of judge- 
ment to bee funijh'J; but eheifiy them that walke in the 
lull of unelea9we(p. And this is manifeft in that feare- 
full and grievous judgement hee brought upon the 
children of lfrael in the wilderneflTe, when' as there 
fell In one day three and twenty thoufand Tor the com- 
mitting of this finne, 1 Cor. 10.8, So God puniflied 
Ruben for his fhne, in that hereby hee loft his Excel- 
lency, Gen. 49 4. and by lofiog this he loft three things ( 
which belonged to bis birth-right as hee was the el- 
deft, fir ft, thekingdomc, which was given to ludah : 
Secondly ,the Prieft-hood, which Levi had. Thirdly, 
the double portion, which his father beftowedon, 

lofephl 



How to mortife Fornication, 



125 



lofepb. Further, Sichem andAmmon alfo for their fil- 

thinefle in this kinde were "taken away fuddenly : 

And'how was David punifhed , though the deare 

childe of God, the [word Jhall never depart from thy 

boufe, &c. See alfo what grievous judgements the 

Lord threatens to them that fliall commit this finne, 

Prov. 5. 8, ?, io, ii. Remoue thj way fane from her ^ 

(meaning the ftrange woman, or harlot) andcom^j 

not mgb the d; ore of her houje \ Left thou give thine honour 

unto others , and thy y tares unto the cruel/ 5 Lift gangers be 

filed with thy wealth, and thy labours be in tht botifeofa 

flranger and thou mo. rm at the lafl, when tbyfiejhand 

thy bad) uconfumed, &c. Soag iine, Prov,6. 33. Who fo 

commtteth adultery^ d ftroyeth his orvne foule : and Prov. 

5.5. Her feet goedowne to death Joer (teps take hold on bell: 

I as who (hould fay, there is no efcaping death but by 

I fhunning her, if not death temporall, yet ftjrely death 

I eternall: nay, if this will not fright you, there is no 

1 efcaping betwecne hell and her. Befides, as in that 

I which is god, the more a man delights, the more 

I comfort it will bring him ; according to that in Prov. 

J 3 . 4. Let not mercy and truth forfake thee^ fofhalt thoufnde 

favour and good understanding in the fight of Cod and 

Man: foon the contrary, thofe finnes \vbercin a man 

moft delights, bring grcateft puniihment unto him, 

as you may fee io the .punifhment of Babylon, Rev. 1 8. 

7. where it is laid, How much/bee hath glorified her felfe 

and lived delicioufly ,fo much torment and for row give her. 

Thus then yee fee the gfievoufneffe of the punifb- 

mentprov es the finne it felfe to be more haynous and 

Cearetull. 

S 3 Thirdly, 



Pro. 7. 8,9, 
10,11. 



Pro. 6. 3 3. 



Pro. 3.4. 



RcvelaS.7 



126 

■ miili ■« 

3 

The dan- 
ger of for- 
nication, 
Pro. 13.x;* 



Hew to monifie Fornication. 



Pro,*. i?< 



Ecckf.7.1* 



Nelu$.2* 



Simile* 



Thirdly, the haynoufneffe of this finne will ap- 
peare, if we confider the danger thereof, and diigcul- 
tie co get our, when we are once fallen into it. Uhe 
Wife- man faith, P rov. 23. 27. o* whore is & dee ft ditch, 
and aftrange woman is a narrow fit. Now as it is almoft 
impofTibleforamaninadeepeditch, or a narrow pit 
to gee out without fome helpe from another • fo is ic 
altogether impoflfible for one that is fallen into this 
finne of Fornication, co free himfelfe from it, with- 
out the fpeciall affiftance of Gods grace helping him 
thereto : and therefore it is faid 3 /V0*>.2.ip. ?ionc that 
goe unto her returneagainc, neither take they holdofth<u> 
fathsoflife: therefore aLo is, Eccief 7. i6.her heart's 
faid to kfnares and nets, in refped: of the entangle- 
ments wherewith (hee entrappeth her followers ^ 
and her hands to be as hands, in ref pe& of che difficulty 
to get loofed from. This finne befocted Salomon, the 
wifeft among menfleverthelffJeevcnhimdidoutLndiJh 
women caufe to Jinne, Nche. 13. 2 6. So alfo did it be- 
witch Samffon, the ftrongeft amongft men, one that 
was confecrated and fet apart as holy unto God v even 
he was overcome hereby, as wee may readc, ludg.\6 
Wee know by experience, as a man that is tumbling 
from the cop of an hill, there is no flaying for him till 
he come unto the bottome 5 fo he that hath once Ven- 
tured upon this deepe pit, and beg in des to fl de into 
it, there is no flaying of him till he be utterly loft 
in the bottome thereof : or as a man in a quicke- 
fand, the more heftirres, the fafter hee ftickes in, 
j and finkes deeper • fo it is with him that is oi)ce o- 
vertaken with this filthy finne, the more hee ftirres 



m 



How to mortifie Fornication. 



ink, the fafter hee ftickes, and harder will it bee 
for him to get out. Therefore wee conclude this 
finnc is a moft fearcfull finne, and hard to be over- 
come, or left off, if once accuftomed to the delight 
thereof, 

Fourthly, the haynoufneffc of this finne will be 
discovered, if wee confider. the deceitfulneflfc of.it: 
it will fo bewitch us, that wee will hardly.be per- 
fwaded thar it is a figne 5 now if wee will not be- 
leeve it to be a finne, much leffe will we.be brought 
to leave the fweetntfle of it, to forfake the plea- 
fure wcv fi ide in ii. Be(ides,the Devill, that old Ser- 
pent, Me comes and tells it is either no finne at all, 
or elfe but a fmall finne , and may bee eafily left • 
wee may turne from it when wee pleafe 5 and fo he 
dandles us till we grow to fuch an height, as wee be- 
come infenfibleand hardned in it. Here therefore I 
will lay do wne the deceits that Satan ufeth to beguile 
us in th\£ finne, which being detedied, wee may the 
eafilier (hunne and avoy d this deteftable and bewitch- 
ing uncleanneffe. 

Thefirft deceit wherewith Satan>ufethto beguile 
us, is, Hope of repent ami h weerhinke wee can repent 
when wee lift, that, that is in our owne power, for 
God will upon any of ojr prayers be heard of us • 
heaven-gate will be open at 6m knocke • and there- 
fore Tic commit this finne to day, and to morrow be- 
take my felfe to my prayers, and all fhall be well. But 
beware of this, left you be deceived, God will nor be 
mocked- if you will finne to day, perhaps you fhall 
not live to repent till to morrow j.or fuppofe thou 

doft 



127 



4 

The de- 

ceitfulnes 

offornica- 



Deceits of 
the Devill 
difcoYerei L 



Deceit 1 

Hope of 
repen- 
tance. 



128 



Hew to mortifie FoYnication.' 



Deu, 19.19 



doft live^yet he that is unfit to day, will be more un- 1 

fit to morrow: God cannot endure a man that will 

fall into the fame finne againe and againe, for he ftiles 

ir 5 Dcut*29. *9> adding drnnhenmj]e to tbirfi f . that is, 

never leave drinking tijl wee be athirft againe : that 

which (houldcxtinguifh and abate our thirft a is made 

the nieanes to increafe and enflame it. Now what pu- 

nifhment followes fuch as doe fo,you read in the next 

verfe, and 'tis a fearefull puniftiment 5 The Lord mil 

not [pare hint, and then the anger of the Lord andhtiya- 

loufte Jhall [moke againsl thai man, and all the cur Jes- that 

are mitten in >hts fooke flnil lye upon him, and the L$rd 

P'aH blot out his name from under heaven : who is there a- 

mong you that would not be terrified at this fen- 

tencc f Surely his heart is of Adamant, nothing can 

pierce it, if this doth not : 'tis a fearefull thing to fall 

into the bands of the living God: Beware then of do 

ing thus, goe not on in finne upon hope to repent at 

your pleafure, left before you thinke it time for your 

pleafure to doe it in,the hand of the Lord be ftrer ched 

out upon thee, and his jealeufie fmoke againft thee, 

or one of (if not all ) his curfes light upon thee. A 

man would take 4t ill if his neighbour rfiould wrong 

him to day, and as foone as he had done aslce pardon, 

and yet wrong him againe the next day -in the fame 

kinde, and then aske pardon agaiae, and fo the third, 

and fourth, and forward • even {bit is with God, we 

fall into this finne to day, and perhaps.at night begge 

pardon of him, yet to morrow commit the fame finne 

over againe, as if wee had asked leave to finne the 

freer 5 take heed of this, doe not bleflc thy felfe in 

th y 



How to mortt fie Fornication. 



12* 



thy heart, faying, I fliall have peace, or I (hall repent 
when I lift, for feare left God prefently blot out thy 
name from under heaven. 

Againe,Hope of after-repentance doth lead many 

men on to the commiffion of this fume- they hope 

they may repent before death, it is a great while till 

this come, therefore time enough to doc this in. But 

this God hath thrcatned,you heard even now in the 

pla^re above-mentioned, I pray confider of it. Balaam 

his defire was but to dye the death of the righteous, 

therefore he periflied among Gods enemies $ he de- 

fired it,and whileft he remained onely defiring,with- 

! out any labour to live the life of the righteous, God 

| juftly puniflied him with an utter overthrow : as he 

| did with thofe, Efay 2 8. 1 5 . who faid, Wee have made 

\ a covenant with * death ', andwph hell are we at agreement , 

[when the over-flowing fiourge JhaU pajje through it Jhall 

) not come unto us : Thefe men thought all fure, nothing 

I could come to hurt tjjem 3 they are as well as any man- 

I for they had an agreement with hell and death, nei- 

j ther fliould the fcourge meddle with them % but thefe 

I were but their own thoughts, they reckoned without 

] their hoft,as we ufe to fay • for fee what God faith to 

j them, verf 1 8. Your Covenant with death Jhall he difa- 

\ nulled, and jour agreement with hell JhaU not ftand; 

\ when the over -flowing fcourge Jhall pajfe through, thenjee 

! Jhall be trodden downeby it: They might contrive, but 

he would difpofe: though they did thinke all well., 

and hope for peace and quietnefle, tyet he would dif- 

anuU their covenant, and breake off their agreement, 

fo that the over-flowing fcourge, that is, fudden de- 

T ftru&ion 



I 130 



How to mortifie Fornication* 



I Ephc* 



19 



ftru&ion (hould take hold of them, and utterly con- 
found them, x^immon going to his brother Abfaloms 
feaft, little thought to have beene fo foonecutoff$ 
Sic hern preparing himfelfe for a wife 5 never thought of 
a funcrall 5 neither is it likely that Korab and his com- 
pany thought their tent-dores (hould be their graves 5 
I warrant you they hop'd for repentance, yet this fud- 
den deftrudion tooke away all^oifibility of repenting 
from them. God threatnethfuch, Ezek. 24. 13. Be- 
cattfe I have purged thee and thou waft not purgedjbou/halt 
not be purged from tbyfltbineffe any wore 3 till 1 have cau- 
fed my fury to nil upon thee. And indeed we cannot re- 
pent unlefle God fends his Spirit into our hearts, and 
he will not fend his Spirit into fuch a heart as hath 
filthineffc in it : Will any man put liquor into a glaffe 
where Toads and Spiders are? much lefle will Gods 
Spirit come into a heart that is uncleane. 

Befides, fuch a man as is not purged from bis un- 
clcanncffc, of himfelfe is moft kdifpofed to repen- 
tance 5 he is without feeling, as it is Epbef^if. Who 
beingpaU feelings have given them (elves over untolafcivl- 
cttjtiejje, toworke alluncleannejje withgreedweffe : Now 
fuch a man ashathnofenfeof his mifery, that cannot 
feele his wretched condition, but isinfenfible of his 
corruption, he can never repent 5 for as the Apoftle 
faith, 2 Pet* 2. 14. be cannot ceafefromftnne : an<j where 
there is no leaving off, and forfakingto finne, there 
can never be any true repentance. 

Laftly, Godrefufeth fuch a man, he will hot en- 
dure to heare him if hee (hould beggorepentance at 
his hands 5 and the reafonis, becaufc he cannot begge 

it 



How to mortifie Fornication. 



it in finceritie 5 for true repentance argues a turning 
from, and loathing Qfallfinne: and therefore fuch a 
purpofe as men ufe to have in the time of extremitie, 
while the crofTe is on them, that they willforfake 
finne, that they will not doe fuch and fuch a thing, 
this I fay, will not ferve the turne, it is not fufficient . 
though they fhould mdurne and feeme to repent, yet 
God will not accept it, for the very beafts may doe as 
much 5 as it is faid. Therefore /ball the Land mourne, and 
every one that dmlleth therein JhaQ languijh, with the heap 
of the field, and with the fowles of heaven, &t. Hofq. 3, 

The fecond Deceit, wherewithal Satan uferh to 
deceive men, is, Prejentimpunitie: he labours to per- 
fwade us, becaufe wee are not prefently punifhed, 
therefore Gods fees it not, or will not punifh it at all, 
and therefore will goooft in our finne, and delight to 
wallow ftill in our pollutions,according to that of the 
Preacher,j£tt/*yr8, n. Becaufe (intence igainB aneviS 
worke is not executed fpeedily^ therefore the hearts of the^> 
fonnes of men is fully fit in them to doe evill. Againft this 
deceit of Satan, to prevent it, left wee fhould be over- 
taken thereby, let us remember thefe following con- 
fiderations: 

Confiderfirft, that though execution be not pre- 
fently done, yet punifliments are every where threat- 
ned,and Gods threatning is as good as payment 5 his 
W ord is fure, and one title of it (hall not fall to the 
ground unfulfilled : and when God begins to punifh, 
he will make an end ; as it is faid, 1 Sam. 3. 12. In 
that day I will per forme againfi Eli, aS things which 1 have 
fpoken concerning his houfe . when I begin, I will alfo make 

T 2 an 



I?i 



Deceit 2 

Prcfent 
impunitie. 



Ecclc.3.11 



iSatn.j.n 



*3* 



How to mortife Fornication. 



Rona.p.!*- 



an end: If heftrikc once, he need not to ftrike any. 
more, hisblowes are fure, whet) he (hikes, he never 
miffes, his arro wes kill at firft fhooting. 

Confider fecondly,that cither a fudden judgement 
fhall overtake them, and fo confound them in an in- 
ftant $ or if it be delayed, then the feare it fhould light 
upon them, quite takes away the fvveetnefle of the fin 
they commit, and fo makes the finne it felfe a yexati- 
j on and punifliment to them.$ or elfe laftly, if God fuf- 
fers them to run on in finne fecurely, and without all 
feare or remorfe,he bcares with them but that he may 
make his power knowne and eminent by bringing a 
great judgement onthena at the laft : as the Apoftle 
iaith} Rom. 9.22. What if God willing tofhw his math, 
and to make his power knowne, indured with much long-frf- 
\ fetwg*. th wjjels of wrath fitted to deftruftion* There is 
a time, that the wicked muft be fitting, and be a pre- 
paring for their deftru&ion; which once come, let 
them be fure afterwards God will manifeft his pow- 
er, will compenfate his much long.fuffering with the 
i greatneffe of the judgement hee brings on them : 
Now, it is a fearefull thing, and a dangerous cafe, 
whenGodfuffersamanthus to grow and thrive in 
his finne, that fo his judgement may be the greater. 

Confider thirdly,thatfuch goon in their fin which 
hope to efcape -, becaufe they are not prefently puni- 
(hed, they abufe the patience and long.fuffering of 
God : Now, the manifestation of Gods attributes, is 
his Name, and who fo abufe them, take his Name in 
vaine- and you know, God will not hold him guiltlefft 
that taketh his Tiameinvaine. Let fuch then as thusa- 

bufe 



How to mortife Fornication* 



"bufcthepatienceofGod, thinke not that they (hall 
efcaprthe judgement of God, bue remember to take 
into confideration that place of the Apoftle, ite/w.2.4, 
5, 6. where it is faid 5 Defpifeff thou, O man, the riches p/i 
his goodneffc, and forbearance? and long Offering, not know- 
ing that tbcgoo&nejfc of God leadeth thee to repentance? But 
after thy hardneffe and impenitent heart ^treafurett up unto 
thyfelfe wrath, againsl the day of wrath ^ and revelation of 
the righteous judgement of God • who wlllrendetjpto every 
man according to his deeds* He fhall affuredl^pay for e- 
very day and houre that he fhall continue in his finne $ 
God takes account of every minute, and will when 
he begins to render vengeance, repay it to the utmpft 
farthing 5 every moment addes one drop unto the vi- 
alls of his wrath, and when that is full, it (hall be po w- 
red out upon them. See this in the Church of Thyati* 
ra : Rev. 2.21,22* lg a ve her (pace to repent ofherforni- 
cation^andjhee repented not ^Behold, lwillcaH hcrintoa 
bed) and them that commit Adultery with her ■, into great 
tribulation^ except they repent oft heir deeds : Becaufe (hec 
did not repent while fhee had time,thercfore (he fhall 
have great tribulation : Let us confider then the fear- 
fulneffeof defpifing Gods patience and long-fuffe- 
ring, and not thinke our felves in a good condition, 
becaufe we goeunpunifhed, but rather let his long- 
fuffering and goodnefle lead us to repentance, while 
he gives us fpace to repent in; 

The third Deceit, whereby Satan beguiles men, 
]s,prefent/weetnejjcinjinne y the delight wee take in the 
a&ing of this fin ^ there is ^ kinde of bewitching plea- 
fureinit,thatfl:ealesaway our hearts fromhohnefTe 

T 3 and 



*33 



Row. z, 4, 



Rev.i.n, 



Deceit 3 

Prefcnt 
fweerneflc 

inilnnc, 



j 



134 



How to mortifie Fornication. 



objetl. 



v^dnfw. 



2 
Mat.8. *8, 



and puritie 3 to defile them with filthineffe & undean- 
ncfle^for if we give never fo little way to the {Sktiuc 
and fweetneffe thereof, it will bring us prefently to 
the a&ing of it. But for anfwer unto this, and to pre- 
vent being befotted with this delight and fweetneffe 
in finne,take notice of the infuingcofifiderktions, 

Firft, he that denies himfelfe in this fweetneffe and 
delight, fliall not loofe thereby, he fliall be nothing 
prejudiced thereby, but fliall finde a greater fweet- 
neffe, aflfcof a far more excellent kinde, a fweetneffe 
in the remiffion of his finnes, and reconciliation unto 
Iefus Chrift,a fweetneffe in the being freed and ealed 
in # thc burthen of his finnes and corruptions. 

But fome man here wilLbe ready to fay, It is not fo 
cafieathing to reftraine ones lufts ; it is a matter of 
great difficultie and confequence, and of more paines 
and trouble than you fpeake of 5 why then doe you 
bid us deny our fel ves in the fweetneffe of finne. 

To this I anfwer - Indeed it is true, it is hard at firft 
to be overcome and brought in fubje&ion, yet in an 
heart that is truly humbled,it may be mortified 5 and 
if it once come to that, then it will beeafie to mode- 
rate it, and bring it under our command. 

Secondly, confider what Chrift faith, Af*/.8t 18. // 
is better for thee to enter into life bait and maimed, rather 
than having two hands, or two feet, to be caH into everla- 
flingfire: And indeed, how much better were it for 
us,if we would cut off this right hand, or right eye of 
delight and pleafureiri finne, and caft it from us, that 
fo we might goe to heaven, than having pleafure here 
in this life for a feafon, to be caft into eueilafting fire, 

to 



Hon to mortife Fornication. 



to have our part and portion with the Devill and his 
Angells, which we fhall be fure to have, if we forfake 
not this filthy finne of luft anduncleanneffe 5 for the 
Apoftle faith it often, and that peremptorily without 
exception, in many of his Epiftles, that lio Adulterer > 
Whoremonger y Fornicator >or mcleane per fm^c.flaH enter 
into the Kingdome of God. 

Thirdly, confider the more fweetneffe and delight 
wee take in this finne,the greater anguifh and torment 
wee fhall finde in the renewing of our hearts, and the 
more difficult ic will be for us to leave it : Befidcs,it 
is a dangerous thing to take our fweetneffe fully, for 
then perhaps we may be fo befotted therewith 3 as we 
fhall hardly rellifli any thing elf e, efpecially the con- 
trary vertue, which will feeme very bitter and diftaft- 
fullunto us. And therefore let us be. perfwaded not 
to adhere too much to the fweetneffe and delight 
that wee finde prefent inthea&ingof this finne, left 
we b^pme fo bewitched with k^ as we never be able 
tofoTOeit. 

The fourth Djceit, which Satan ufeth to beguile 
men withall,is thefalfeneffeofthe common opinion ofmoft 
men ,and cunning delufion of our carna/ircafonjmto which 
it f eemes either no fin at all, or elfe fo little as it need 
not any great adoe be made about it: Moft men thinke 
of this fin f ornicatio but a trick of youth, whofe bloud 
heated with intemperance, muft have fomethingto 
allay its luft on. Now thefe two be incompetent Jud- 
ges, both common opinion, and carnall reafon, and 
are altogether unfit to judge of the notorioufneffe of 
this (in, but let us bring it to the ballance of the San- 

duary, 



**5 



Deceit 4 

The falfc- 
neffe of 
common 
opinion 
and car- 
nall rca- 
fon. 



13* 



How to mortife Fornication. 



Deceit s 

Hope of 

fecreric. 



&uary, and then wee (hall fee the Iudge weigh of it, 
wc fhall fee it in its proper filthincfle and native ugli- 
ncfTe. No man that is guiltie of it can difcerncits de- 
pravitie, for the very confeience is defiled by it : now 
the Confeience is 3 as it were, the very glaife of the 
foule, and if the glafiTe be defiled, how can we fee the 
fpots in the fouleMnd if thefe be not to bedifcovered, 
then nothing is left whereby to judge aright of it $ 
and therefore we muft needs be deceived in the per- 
ceiving the filthineffe and hainoufnefle thereof. Let 
us.therefore betake our felves to the Scripture, which 
will (hew it truly in its proper colours, and then if we 
ufe the meanes, God will affuredly fend his Spirit to 
enlighten us. When/0^; had but a glimpfc of this 
light opened unto him 5 how great thinkc yee, feemed 
that finne to him,which before he durft commit bold- 
ly for thirtie pieces of filvcr, yet now it drives him to 
defperation, and prefent hanging himfelfe. Wee muft 
pray therefore for the Spirit to enlighten us, djat Co 
wcmayfeethefilthinefleofthis fin, andbenwhore 
deceived by it, as if it were either but a fmali finne, 
or hardly any at all, as many men thinke, and our car- 
nail reafon would perfwadeus unto. 

The fifth and laft Deceit, whereby our cunning ad- 
verfary, the Devill, labours to beguile us withall,is, 
Hope officrccie : Men commit this in private, no fpe&a- 
tors,no fecretaries fhall be intrufted therewith,the in- 
nermoft clofets,and moft retired roomes, are the pla- 
ces deftinated for this worke, and the time common- 
ly, is the moft obfeure and blacked feafon, the nighc 3 
and indeed not unfitly, for it is a deed of darkneffe : 

jt yet, 



How to morttjie Fornication. 

yet, letallfuchas bee guilty hereof, let them lay to 
heart thefe following confiderations : 

Confider firft, though they be never fo private and 
fecret in ir 3 yet God feesit$ they cannot ihutout his 
eyes, though they may the light of the Suune^ hee 
knowes it, and then it (hall bee revealed : that wliich 
is faid of Almes, rJMat.6.^. may very truly be faid of 
this- 7 by Father which feetb in fecret, himfelfe jhaO re- 
ward thee openly : fo. Cod that feech thy lecret Adul- 
tery or Fornication, hewillrewardit 5 hee willpunifh 
it openly. See ir for example in Davids Adultery with 
Bafbfbeba, 2 &tw.i 2.10,11,12. there the Lord faith, 
Becaufe thou baft dijpifed mee, and haft taken the Wife of 
Vnab i he Hittte, to bee thy Wife 5 Behold, 1 willraife up e- 
vill againsi thee out of thine owie houfe, and 1 will take thy 
Wives before thine eyes, andgtve them unto thy neighbour, 
and bee JhaO lye with thy Wives in the jjigbtof the Sunnt 3 
for thou dtddeH itficretly, but I will doe this thingbefore all 
Jfrael, and before the Sunne. See the Iuftice of God in 
pumfliing , becaufe David did it fecretly,and ufed all 
manner of meanes to conceale it, as making Vrub 
drunke, and then fending him to his Wife to lye with 
her, that fo it might bee hidden, yetGodwith-held 
him from her,and fo brought it about,that David had 
no way tocover his finne • therefore alfo becaufe Da- 
W labored to keepe it clofeand fecret from all men, 
heewiil make his puniftiment publike and manifeft to 
all Ifrael : Again*, God faith, Because thou baffdefri- 
fed *»e, &c. whence obferve, in this fecret committing 
of finne, a man doth defpife God inamorefpeci^ll 
manner; for hee feares more the fight of men, than 

V the 



l 37 



Mat. *. 4. 



2 Sam. u 



i 3 8 



I 5am.i« 
30. 



Hm to mortific FtrnicAtio*. 



the fight of God, in that he labours to concealeand 
hide it from the eyes of men, but cares not though 
God looke on, as if hee either would fay nothing, or 
regarded not at all his finne : but God hath iHA^Them 
that honour m? y l mil honor . and they they that deftife me, 
fiaB be lightly ettetmed^ that is, they (hall bedelpifed. 
Confider fecondly , the divers and manifold waies 
God hath to reveale it, though men be never fo clofe 
andfecret, and ufe all poiTible meanes to hide their 
finne, as faire outward civility, a feeming to hate fuch 
a filthy notorious wickedneffe, or any thing elfe an 
hypocriticall heart can invent, yet God hath fundry 
wayes todetcdl their filchineffe, and lay open their 
I hypocrifie : As fir ft, by fenfiblethitrgs, when there is 
no perfon neere to fee it^yet the very bird^and beafts.j 
have revealed it : fecondly, he gives them up to a re- 
probate fenfe • and then in the end, though they have 
longtyeain it unfeene and unfufpefted, atlaft they 
become (hamelelTe,and fo lye open to every mans dis- 
covery : thirdly ,he can make any man living to reveale 
his owne finne 5 as wee fee \t\luda*, though all the 
time he was working his wickednefle, he had carried 
the bufinefle clofe enough,-yet in the conclufion,when 
hee had brought the bunneffe to pafle, and in all pro- 
bability it being now finished, fhould never bee con- 
cealed, even then hee muft confefle it, he muft teif it 
every body : in like manner,it will be our cafe,though 
weekeepeour filthinefle never foprivate, yet God 
can make us in the end, on our death-beds confefle it, 
though all our life before we have hidden it. 

Gonfidcr thirdly, wbofoever commits this filthy 

finne 



How to mortice Forwcatiw. 



finneof Fornication, makes himfelfe a vile, and bafe 
perfon $ what ever heie was bef ore> though never fo 
glorious, yet now he is but as a Starr efalne to the earth, 
as it is in the Revelation. If a man bee godly, come- 
what will come, there is nothing can make him bafe, 
nothing can obfeure him • though hell it felfe fliould 
labour to caft a darkeneffe about him, yctitfhallbee 
butasafoyle about a Iewell, or a Cloud about fhe 
Sunne, make himihifte brighter and brighter-: Wee 
know a Torch light Jh a darke night, will (hine brigh- 
ter than if it were at noone day 3 even (b a godly man, 
what ever happens unto him, what ever night of af fli- 
(fiions, cro(Tes,or ©therdifafterscoine upon him, yet 
hee will be the more illuftrious, the more clearer wili 
hec fliine in the midft thereof 5 and the more crofles 
happen unto him, the more will his glory appeare : 
but on the other fide,let a man be ungodly,what ever 
outward glory or pompe he may have, yet he is but a 
bafe and vile perfon, and fo hee fhall ever be efteemed 
of, evenatthelaft, doe all the world what they can. 
See this itriW, $vho before he was converced,whilcft 
he was a perfecutbr,was accounted a pcftilent fellowj 
but now after conversion, when he became godly, he 
was highly efteemed as a chofen Veflell of the Lord : 
Soon the contrary , the Scribes and Pharifes were the 
onely men, who but they among the Iewes,yet now 
how odious is their names, they ftinke in all mens no- 
ftrik. Therefore let us have a care how we fuffer our 
felves to lye infinne, left wee become in like manner 
hated of every man $ andon the other fide, let us get 
our felves to be godly, and then our names (hall be as 

V 2 preci- 



*39 



Simik. 



1 4 o 



rfiu 



How to morttfc Fornication. 



precious Ointment, that fends forth a fweet favour 
into every bodies noftrils. And thus much for the De- 
ceits whereby Satan deceives men; wee wihnow 
come to fome Ufes ♦ 

.The firft Ufe that may bee made hereof, is, to ex- 
hort all men to be carefull to cleanfe themfel ves from 
this filchinefle and uncleaniulfr : and to this end let 
them never give God reft, but with inceffant prayers 
ftill call on hiai,till they finde rtiat they ?re cleanftd, 
that they are out of this gall x>f bit ternetfe; tor as 
there is nothing that will be fo bitter and diftaftefull, 
nay, terrible unto them, as this being lyablerothc 
wrath of God, due tothembyreafonof thisfinncj 
fofhall they never finde any thing fo fweet and plea- 
fane, nay, comfortable unto them, as to bee in the fa- 
vour of God : for all that the creature can doe, is no- 
thing without God, there is no peace, no comfort 3 no 
reft without him 3 now, if a man have not this favour 
of God, but be without it, though hec have never fo 
many other bleffings,as wealth,honoursand preferre- 
tnenrs,yet,if an arrow come out of Gods qaiver,dipt 
in the venome of his wrath, bee ft never lo flight an 
affli&ion, it will wound deadly. See thh in tJMfifes, 
who, though the meekeft man upon earth, and high- 
ly in Gods favour, yet hec for hisimpatiency had his 
croffe in that which he moftdt fired, even in that hee 
(hould«not enter into the Land of Gatwan.Sinne con- 
ceiving muft needs bring forth forrow, and though 
it(houldfailein all other things, yet here it isrrue y 
he thatfowes finne, (hall bee fure to reape affl.&ion $ 
this is the daughter, this isthefrukalwayesot fuch 



How to mortifie Fornication. 



a mother, beware therefore how you take paines to 
ferve finne, for he that docs (a, flull be lure to have 
for his wages forrow and afflictions,!* ay death it fclfc, 
as the Ap )ftlefiith, the wsgesaffmneis death. A finfull 
man,onethatisgJfeiltieoi this finne, or any other, is 
likeamalefadtor, that hath alreadie Offered the fen- 
tence of condemnation to paffe upon him, and there- 
by is liable to pupiflimcnt whenever it (hall pieafe 
the Iudge to fend a warrant, foe may be called to t*& 
cution every hourfe,unlefle in the meane time he hath 
fued.forth his pardon • evenfo it is with tbejinner, 
he is fubje<5i to the wrath of God, when ever God 
(hA\ pleafe to fend fort.h his warrant againft him, hee 
muft be brought to execution, hee hath no afifurance, 
no power of refiftance, till hee hath got his pardon. 
Therefore let every one of us labour ro procure our 
pardons in and by IefusCbnft, that fo wee may not 
thus lye npen to the wrath of God, which will con- 
fume us when ever he (hall but pleaie to fay the word, 
inaninftant. 

Butfome man will be ready to fiy, what needs ail 
this? lam ftrong and well, in good and perfeft health, 
is it likely the evill day is neere me i no furely, I will 
therefore goe on ftilhn my finne • what need 1 repen- 
tance, that am fQ well in all things t 

To this I anfwer, though thou beeft never fo well 
in ftrength and health of body • yet if God hides him- 
felfe, if hee turnes but away his face from thee, thou 
ih lit finde the matter changed ; whrre and when he is 
pleafedbuttoturaehimfelfe, hee turner with him all 
things upfidedowne onafudden. See this in thofc 

V 3 two 



141 



Simile. 



ofyii. 



Anjwer* 



'4» 

Numb. 1 6. 
16. 



Objefl. 



Anfom 



How to motiifie Fornication. 



two hundred and fifty men of the company of Korah, 
ihey thought themfelves well and fafe, £lfe thinke ye 
they would have tooke cenfer s and offered unto the 
Lord, but fee how in an inftant, fire came out from 
God and confumed them. So ^S&Nadib and Abibu^ 
no fooner had they taken ftrange fire to offer unto the 
Lord, but ftraight the judgement light upon them • 
for it is faid, x^dnd there mm out fir < from the Lord And 
dtvwed them,<md they djed before the Lord, Levit. 10.2. 
they were prefently confumed even in the places 
where they flood : in like manner, it will be our cafe 
if we commit finne., God may, if he be foplcafedto 
dealewithus, confumeu&asioone as ever wee have 
doneitj nay, in the very manner, it is his mercy that 
weearefpared. 

But fome man will fay againe, there have many 
men efcaped unpunifhed, they have gone free for any 
thing I could ever fee, why may not lefcapealfo as 
well as they i 

To this I anfwer, Gods decree concerning falvati- 
onand damnation muft be admired at, not pryed in- 
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 o- 
thersjwhomhehath pafled by, and that to fhew his 
power of the Potter over the pot-fheard : but what is 
this to thee 1 looke thou to thy felf e, ufe the meanes, 
come unto him by true repentance, and cleanfe thy 
felfe from thy filthindfe,and thoaflialt be furc to find 
mercy. 

The 



How t$ mortific Formcmon t 



143 



The fecond Ufe to be made hereof, fhali be to per- 
fvvadc every one, not onely to ceafe from the a& of fo 
filthy a finne, but alfo to mortifiethefe corruptions, 
which are the fource andfountaine from whence. all 
thefe uncleane anions come fe There may be &f eftrai- 
ningof our-Iufts and corruptions^ but it is but for a 
time, it will breake forth againej or, perhaps,, there 
may be anabhorrency and contrarierie of one mans 
nature from this finne, but this is jadt out of any ha* 
tred to the finne it felfe, but a forbearaace of the a<2, 
becaufe his nature cannot abide it, or for fome other 
by-refpe&, as credit and reputation amongft men- 
but this isnot to mortific them: for mortification is 
then true and perfe&, when there is a contrary life- 
that is, when a man that before was unchafte, now if 
his lufts be mortified, he lives quite contrary to that, 1 
and is now wholly chafte and undefiled : now, this 
cannot rightly be faid to be in a man where there is 
but onely areftraint of his luft. As in a tree, it is in 
vain4»cutoffthe top-boughs, fo to kill it » unlefle 
the coots be plucked up, it will grow againe$ there- 
fore men beginneat the root to ftub up the tree s fo it 
is with finne, loft is the labour that ftrives to keepe it 
in and reftraine it, thinking fo to kill it 5 there is no 0- 
ther way to doe it, but by Mortification, by rooting 
it up out of the heart, not fuffering it there to have 
the leaft roome or place 5 for if it be but restrai- 
ned, at one time or other it will grow againe to full 
ftrength* And that this may the better be difpatched, 
let us examine an4 try our felves by theferuks and 
1 markes. 

Firft, 



rfe 2, 



Simile. 



Trial whe- 
ther luft be 

mortified. 



I 



144 



Simile. 



Hm to mortifie' For mc ati$n. 



Firft,examine your (el ves,and fee whether there be 
a particular change which doth follow the general! 
one of the whole frame of the heart • whether the 
heart is wholly changed and turned from all finne,for 
if it be fjpr,but is changed but by peece-meale,fome of 
it being referved for the darling finne, then it h not 
true Mortification ; which is alwayes a killing, and 
bringing under fubje&ion, all luft and concupifccnce. 
Therefore fee, firft, whether thy heart be throughly 
wounded with finne,whether thou doft grieve for all 
finne as well as for fome particulai finne of profit and 
pleafure. Then fecondly, if thou beeft thus wounded, 
fee whether thou longeft for nothing fo much as par- 
don in Chrift: A condemned perfon defi \ s nothing, 
delights in nothing butinthenewes of a pardon ; as 
other things are not at all welcome unto him, a par- 
don is all that can be comfortable unto him 5 fo thou, 
ifthou beeft truly wounded for thy finne, wilt defirc 
and wifli for nothing but a pardon; theremk&uj of 
thy finnes in Icfus Chrift will more comforrtlee, 
than all the world befide. Andlaftly, if a pardon be 
granted, fee 3 Is there a love and a delight in Chrift? 
Is he the onely joy and comfort of thy foule ? then 
well is thy cafe, thou art in a good cftace^thou maieft 
be certaine the toots of thy lufts are plucked up, and 
then the branches muft needs die. 

Secondly, examine your felves, and fee whether 
out of a loathing and hate of thi^finne, you be able to 
judge aright of it, to perceive it in its filthy colours, 
and loathfome pollutions : AH thetimeamanlies in 
a finne, he will havc«ft0*jnift caft before his eyes, 

- that 



How to mortifie Fornication, 



*4S 



chat he cannot fee it pcrfe&ly, but dimly, as it were, 
byafmaillight, which will not lay open all the fpots 
and blemifhes thereof. To cxplaine this, I will ufe 
this fimilitudc : A man that lives continually in an 
houfe where a bad fmell is, he perceives not the ill fa- 
vour, it is all one to him, as though it were pure and 
fweeteayre 5 but one that comes in out of the fre(h 
ayre, he fmells it prefently, to him it is exceeding of- 
fensive : 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 natural!, he perceives 
not the filthinefTe thereof, it is as good to him as the 
purefta&ion in the world; and why < becaufehe is 
accuftomed unto it : Now, cuftome,you know,is an- 
other nature : but let a regenerate man fall to commit, 
the fame finne, why, he is troubled, he is perplexed, 
he cannot be quiet, nor can he finde any reft in it, it is 
unufuall to him, and therefore he is difturbed at it. 
And indeed it is a good figne of a righteous foule to 
be vexed at finne ; yee may fee it in Lot, of whom it is 
faid, tPet.2.%. That righteous man dwelling among them, 
in feeing and hearing, vexed his righteous foule from da) to 
day with their unlawfnll deeds : Try your felvcs there- 
fore by this marke, and fee whether you can brooke 
finne well enough, or be vexed and difturbed at the 
committing of it, 

Thirdly,examine your fel ves,and fee whether your 
abftaining and keeping y our felves fromtheadingof 
this finne be generall and conftant,or refpe&ng fome 
places and perfons, and but for a fljort fpace : this is an 
effe&of the former., for he that hates a thing, hates 

X every 



Simile. 



2 Pet.*,*. 



1^6 



Simile. 



How to mortifie Fornication. 



Ob\tZi. 



Kjdnjw. 



every thing that belongs unto it, and that continual- 
ly ; this is a fure marke, and never failes. Yee may fee 
it in other things \ a Dove is afraid of every feather 
that hath beene anhawkes, it brings agreatdealeof 
terrour unto her, almoft as much as if the Hawke her 
felfe were there 5 fuch a native dread is implanted in 
the poore Dove, as it detefts and abhorres the very 
fight of a feather ^ fo the godly man that hath once 
conceived a deteftation againft hislufts, endures not 
any thing that belongs to them , that comes from 
them. Hee that hates a Serpent, cannot abide the 
skinne, though it be never fo finely fpeckled 5 fo true 
hatred unto finne, cannot indure motion, or inclina- 
tion unto it, though it bring never fo faire pretences 
and fhewes, it fuffers not the leaft fparke to kindle 
or increafe, as wanton fpeeches, lafcivious lookes, 
&c. A fore that is healed at the bottome, is not eafily 
hurt againe, whereas, if it be but skinned at the top, 
it is never the better, for in a little time, k will breake 
forth againe,and be worfe than ever : A bone broken, 
and well fet againe, is ftronger than it was before : fo 
a man that hath once flipped into this finne,and is got 
out of it againe, fliall finde his ftrength to be increa- 
fed, and himfelfe more inabled to refift that tempta- 
tion than ever he was. 

But fome man will fay,I read of fome of the Saints 
that have fallen into this finne, and that grievoufly, 
why then may not the deare children of God fall a- 
gaineintoit. 

To this I anfwer^Indeed it is poffible, for we finde 
it in the Scripture of David and Salomon, that they 

fell- 

, «* ^_ 



Hm to mortife Firnication. 



fell • nay more, it hath many times come to pafTe, 
that they have fallen grievoufly, as in them before 
mentioned, and many others • yet, as we read of their 
falls, fo we read of their recovery out of ic, they did 
not continue in fe Here therefore I will fet downe 
the meanes againft it : And they (hall be, 

Firft, for fuch as have long, lien in this finne, per- 
haps twenty, perhaps fortie, or more y eares 5 let fuch, 
I fay, obferve thefe rules following : 

Firft, let them laboui^o get an humble heart in the 
fight of this grievous finne; let them be caft downe 
with griefe and forrow for fo hainous a finne, that j 
they have offended fo good and gracious a God, one j 
that is of fo pure eyes, that he can indure no uncleane 
thing. It was the pra&ice of the holy Apoftle Saint 
Paul, he was fo farre humbled, that he confeffed him- 
felfe to be the chiefeft of all finners, and what could 
he fay more '"So alfo the Prodigall, Luk t 15. when he 
came to fee himfelfe, and to looke upon his own con- 
dition, was fo farre from being puffed up, that he was 
content to ftile himfelfe no better than his fathers 
fervant : In like manner, doe thou thinke thy felfe the 
worft among men , and greateft finner upon earth, 
and that God hath been infinitly mercifull unto thee, 
that hath not cut thee off in thy finne, though thou fo 
longcontinuedft in it unrepentant. 

Secondly, labour to bring thy heart to fo good a 
paffe, that thou roayft love God exceedingly, who 
hath forgiven thee fo great a finner. It is faid of the 
woman in the Gofpell^o whom much was forgiven, 
that/fo hvcdmucb:h great deale is forgiven thee, be- 
X2 yond 1 



*47 



Meanes a. 
gainft for- 
nication. 
Firft, for 
fuch as 
have been 
iven ce 



is finne. 
MCMS I 



Means 2 



\-ufi 



How to moitift Fornication. 



Meancs. 

3 

iPet.y.2. 



Forfuchas 
are guilty 
of this Gn. 

Hefyc i. 



\ Helper, 



yond what thy deferts arc 3 doe thou therefore (o too : 
Love much, love Chrift that hathbeene a Mediator 
to procure this thy finne to be forgiven • love God 
much, who bath beene (o mercifull as to grant thee 
pardon and remiffion of finnes for Chrift thy Savi- 
ours fake. 

Thirdly 5 take heed left Satan beguile thee,and bring 
j thee into the fame finne againe:you know what Saint 
Peter {akh 5 2 Pet.<> .S.where he exhorteth the brethren 
to hi fiber andvigiLntftovc\Ao other reafon but onely 
th is, Becauft jour adverfary we Devill y as a roaring Lyon 
xvdkah about feekwg whom hee may devour t : the fame 
(hall be my argument of perfwafion unto all of you, 
to beware of the Devill, tolookctoyourfelvcs, left 
he fhould deceive you 3 and entice you into the fame 
finne againe. 

Secondly 5 for thofe that are guilty of this finne ftill, 
but would faine be rid of the fore burtficn which lyes 
heavie upon their Confciences • Lee them ufe thefe 
helpes : 

Fitft,labour to get afTurance of the pardon and for- 
givenefTe of it : No man can be aflured of the love of 
Chrift, till he be aflurcd of his love and favour in the 
free pardoning and remiffion of his finnes : for how 
can a man have peace and quietneffe without this, he 
is ftill in feareof Gods wrath and vengeance to light 
upon him, and where there is fuch a feare and dread, 
it is not likely there fhould be any love. And there- 
fore in the fitft place get thy finnes pardoned. 

Secondly, labour to have a fenfe and feeling of thy 
finne 5 this is a chiefe thing to be obtained 5 for were 

there 



How to mortift Fornication. 



1 49 



there is no fenfe,there cannot be any rcmorfe or for " 
rowfor finne, without which there can be no turning 
fromfinne, much leflfe any hatred and deteftation of 
it. Now this fenfe and feeling is wrought in us by 
Gods Spirit, and therefore thou muft goe to God by 
true and hearty pray e r, that hee would be pleafed to 
illuminate thceby his Spirit, that fo thou mayft fee 
themiferable and wretched condition thou art in by 
reafon of thy finne. 

Thirdly,lay hold on thePromifes,and apply them 
to thy felfe, make them thine owne • for whatfoever 
a mans finnes be,if he can come to thirft after pardon., 
to defire that before other things in a right way> and 
to a right end 3 then he may be lure hee hath the Pro- 
mifes belonging unto him: If hee willtakethem, 
they are his owne ; Chrift is his, if heewill take him, 
onely he muft take him aright, as well to be his Lord 
as his Redeemer: his Lord, to governeand rule him 
by his Lawes and Commandements, as well as his 
Redeemer,to fave him by the merit of his death and 
paflion. Chrift offers himfelfe to him, Revel. 2 1.17. 
faying, Let him that ts athirtf, come ^ and rvhofoever will, 
let him take the waters of life freely, and what greater 
love can Chrift (hew than to fee himfelfe out for all 
to take him, and that freely tooHnthedayesof his 
flefli, who had more good by him than the Publicans 
and finners^them he called 3 them he faved : the poore 
difeafed wretches, how ready was he to heaJethcm f 
even fo hee is ftill, hee is every whit as ready to fave 
thee,to heaie thee, as he was thero, if thou wilt come 
untohim,and endeavour to lay hold on him.To neg- 
_____ X 3 ____ led 



Helpe^. 



Rcy.2,2,17. 



I I5 ° 



Heb.IO.29 



How to mortifie Fornication. 



Mat.12.17 



Helpe 4, 



Simile. 



Jam. 1. 14, 
15. 



left Chrift thus offered unto thee, is to trample under 
foottheSonneofGod, And t9 count the bloud of the Cove- 
nantanunholy thing, Hcb.10.29. Now what thinkeye 
fhall bee done unto fuch? Read that place, and you 
(hallfinde, that a much forer puniflimentthan^4//& 
without mercy they are worthy of, and are likely to ua- 
dergoe. You read what was done to thofe that defpi- 
fed the invitation of the King to his Marriage- feaft, 
CMaUz 2. 27. When the King heard thereof hee was wroth, 
and fint forth his Armies, anddefiroyed thofe murtherers, 
and burnt up their Citie : In like manner will he deale 
with thee 5 if thou defpifeft the offer of his gracious 
Promifes now made to thee, hee will account thee 
but as a murtherer, and will deftroy both thee and 
thy City 5 that is, all that belongs unto thee. Take 
heed therefore,that thou now layeft hold on his Pro- 
mifes, and makeft them thine o wne. 

Fourthly, Ufe abftinency and fading, for thereby 
thou mayeft get the maftery over thy fin 5 give it al- 
together peremptory denials, fuffer it not to delight 
rheein the leaft cogitation and tickling conceit : It 
will bee eafie to abftaine from it, when the deniall is 
peremptory ; if we cannot put out a fparke, how fliall 
we puitout a flame * If wee get not the maftery over 
the firft motion to fin, much lefle fliall wee be able to 
overcome it, when it is brought to maturity in acti- 
on : Sinne is like the water, give it the leaft way and 
we cannot ftay it, runnc it will in defpight of us : and 
as a ftreame rifcth by little and little, one (ho wrc ia- 
creafing it, and another making it fomewhat bigger, 
fo fiane rifeth by degrees, lam. 1.14,15. it is faid, But 

every 



Ho # to mortifit Fornication. • * j 151 

every man is tempted, when beeisdrawncamyofhkowne 
luHjndinticedJbcn when lutt hath conceived, itbringeth 
forth font 5 and [tnne^ when it is pnifbed^bringeth forth 
death: Where obfervc three degrees in finne 5 firft, 
temptation 1 fecondly, conception 5 and thirdly, per- 
turbation, or bringing forth : So alfb Heb.$. it is faid 
of the Ifraelites,that luft in them brought forth hard- 
nefle of heart. Beware therefore of the beginnings 
andoccafions of finne 3 andaccuftomethy felfe toufe 
abftinence, thereby to imfter thy luft. 

Fif th!y,another Helpe may be to refolve againft it, H*fy e 5< 
to make Vowes and Covenants with our fel ves not to 
fall into any occafion that might be an allurement un- 
to it : Let us binde our (elves from things indifferent 
at firft, and then forward from the unlatyfull tempta- 
tions. And that we may doe it the more eafily 3 let us 
make our Vowes for a certaine time, at firft but for a 
littft while, afterward for a longer feafon, and then 
at laft, when we have more ftrcngth, for ever. 

But fome man will here be ready to obje& and (ay, objeft, 
I finde my felfe exceeding weake and unable to 
keepe fuch Vowes and Coven^ts , What (hall I tbe 
then, who (h3ll bee in danger every day tobreake 
them, and fo be guilty of a double finne f 

To this I anfwer. If our frailty herein were a fuffi- An fo* 
cient Argumenr 3 then would there bee no Vowes at 
all : What though thou beeft weake and fraile, and fo 
fubjed tobreake thy promifes in this kinde, yet re- 
member that they are Gods Ordinances, and he will 
put to his helping hand to enable thee, he will blcfle 
and profper whatever thou doft vow or promifethis 
. - way, 



152 



Helpe 6, 



Simile. 



How to mortifie Fornication. 



Hclpcj. 



Simile. 



Pro. i.i o, 



way*, as an Ordinance tbache hath commanded. A- 
gaine, as thou feeft thy felfe more weake, and fubjeft 
to infringe thofe vowes, fo be fure to ufe the greater 
care and diligence to keepe them, be fo much the 
more vigilant to arQid all occasions tliac might tempt 
thee^breakethem. 

Sixthly, Another hclpe may be, to proportion the 
remedy to the difeafe 5 as thy lufts are greater, fo ufe 
greater abftinence , make ftronger vowes againft 
them. As in a place where the tyde beats ftrongly, 
there the banke muft be ftronger- fo where the cur- 
rent and tyde of thy lufts runne more forcibly, there 
rcfift them with greater ftrength , keepe the banke 
good, repaireit by new renewalls of thy graces in 
thee, make new covenants againft it: There is no man 
with one thoufand, would meet his enemy with two 
thoufand . fo doe thou, get as much ftrength to refift, 
as thy lufts have power to attempt thee, * 

Seventhly, Turneyour delights to God and hea- 
venly thiftgs • whereas you have long beene given to 
earthly-mindedneffe, now beginne to fet your minde 
on fceavenly things : Xhere is no true Mortification 



Xb 



that is onely privativrjit muft be alfo pofirivc 5 a man 
cannot leave his earthly-mindednes, but he muft pi e- 
fently be heavenly-minded. To make thisplainebya 
comparifon ; A man cannot emptie a veffell of water, 
but aire prefently will come in its place . fo a man can 
no fooner be cleanfed from corruption,but grace will 
immediatly enter and take pofleflion of his heart; as 
Salomm faith, Pro. z. I o, 1 1 . Wifdome entreth into thine 
heart, and knowledge is pleajant unto.thj foule : Difiretion 

Jhall 



Bow to mortifie Fornication. 

Jhall prejerve thee, underfiandingfihallkeepethee^c. 

Laftly,the laft and greateft helpc will be,to labour 
by prayer : God would have thee know that it is his 
gift: pray therefore, that Chrift would baptize thee 
with the Holy Ghoft and with fire : that the Holy G hoft 
may like fire heat the faculties of the foule, to inflame 
our love to God : for as our love to God is ftronger, 
fo our love to holy things will be more earneft, and 
confequently our hate to unholy things more ftrong 
andperfe<a : the heart thus inflamed is turned quite 
another way • it doth fo mollifie the heart more 
and more, making it capable of a deeper impreflion 
from the love of God. Hence it is that theSpiricfis 
compared to Wine, becaufe as Wine heatcth us with- 
in,and maketh us more vigorous and lively : fo doth 
the Spirit heat us with the love of God, and make us 
more apt to good workes : Now as when a man 
comes nigh to any towne, he goes further from ano- 
ther 5 fo when the Spirit carries us nigh to God, it 
carries us further from our lufts. Chrift by the Pro- 
phet is faid, LMaU 3, 2. to be Itke a Refiners f re, and like 
Fullers fope ; Now as there is no way to refme filver 
but by fire, and no way to purge and get out a ftaine 
butbyfope; fo there is no way tocleanfe ones felfe 
from lufts, to mortifie them, but by the Spirit: take, 
yee therefore the Apoftles counfell, o/#.4« $8. Re- 
pent y and be baptized every one of you, in the name of lefts 
Chriliyfor the rernifiion offinnes, and yee fball receive the 
gift of 'the Holy Ghott: let us wait for it, and wee (hall 
be fure to have it, and when we once have got it, we 
fhallfinde as evident a change, as the Apoftles did 

Y when 



*53 



Helpe 8. 



Simile. 



Md**. 



Aa«4,3^ 



154 



Bow to mortift Fornication. 



when the Holy Ghroft in the forme of cloven tongues 
came upon them, as yee may read in the fame Chap- 
ter. And therefore alfo when we finde weakeneffe in 
our hearts, let us know that we have not been fo fully 
baptized with the Holy Ghoft 3 as we maybe ; accor- 
ding to that of the Apoftle, 2 Tim. 1. 7. God hath not 
given us the Spirit of fcare, but of fowery&Ci when the 
Spirit is powerfull in us 3 it will inflame us with the 
love of God, it keepes men in fobrietie. Therefore art 
thou weaken art thou cold in holy performances i 
labour to be baptized with the Holy Ghoft more ful- 
ly : John was compaffed about with the Spirit as with 
a garment j ifci'. 1 . io, Sofhould we be, for without 
this we are but naked:God kept AbimtUch from finne, 
fo he will keepe us if we have his Spirit : And David 
was bound in the bond of the Spirit^ now the Spirit is 
like abond for two caufes : firft, every bond muft be 
without us 3 and fo is Gods Spirit.it is his and not ours 
within us : fecondly, every bond keepes the thing 
that is bound in-and fo doth Gods Spirit,it reftraines 
us, it keepes us in, when as otherwife wee would run 
into all exceffe of rior. And therefore let us pray 
heartily and labour earneftly to be baptized with the 
Holy Ghoft; 



HOW 




HOW 

TO MORTIFIE 

UNCLEANNESSE- 



COLOS SUNS 3. J. 

CMortife therefore pur members which are upon the e<trth: 
Fornication, Vncleannefje , Inordinate Ajfe&iott, evtU 
Concupfcence, and Covetoufneffe, which is ldohtric^>. 

Aving haadied the Dodrinc of 
Mortification in generally as 
alfo come to feme particulars, 
namely, that of Fornication- 
it now remaineth that in the 
next place, following the me- 
thod and order of theApoftle, 
I come to the next particular 
finne named in the Text, Fncleannejfe : And becaufe 
thefe two finnes doe in many things ceincidere, and 
differ not greatly irt any thing that I can fet downe as 
meanes to prevent them, for what hath beene faid of 
the one may ferve for the others therefore I {hall be 
the briefer in this, and may perchance make ufe of 

Y i fome 




1J5 



, ^ ,* 



i 5 * 



How to mortifie Vncleanntjfe. 



Detlr. 



■noufncflfe 
of the fin 
ofUn- 
cleanneffc 



Gen, 38.?, 



lomc of the things fpoken formerly in the difcove- 
ring of the hainoufneffe of Fornication : The Do- 
drine then "wee fhall at this time infifton y is. 
That 

Vncleamtjfe is one ofibefwnes that are here to bc^> 
mortified. 
This finne of uncleannefle, moft Interpreters make 
tobethefinneof om#, Got, 3 8. 9, and the hainouf- 
neffe thereof appearcs, in that God was fo difpleafed 
with him for it, that he flew him prefently. Befides, 
the grievoufneffe thereof is manifeft, in that through- 
out the whole Booke of God 3 we finde not any name 
appropriated unto it 3 as if God could not give name 
!; bad enough, or would not vouchfafe it any, becaufe 
I men fliould not know it at all. But now particularly 
I will lay open the vileneffe of it, by thefe foure ar- 
guments. 

Firft, the hainoufnefle of it appeared becaufe that 
it makes a man that is guikie of it, a man of death -v 
you may fee it in the example ofonan. Gen. 38. p. be- 
fore mentioned^ God cut him off prefently, hardly 
gave any fpace for repentance.Wherc fudden judge- 
ment lights upon a man, it is afearefull thing, and ar- 
gues the greatneffe of Gods difpleafure againft that 
finne 5 now, where Gods wrath is fo exceedingly in- 
flamed againft a finne, wee muft needs conclude chat 
finne to be very finfull,and ofan high nature. 

Secondly, it is an unnaturall finne : All finne is fo 
much the more hainous, as it is oppofite to the nature 
of a man. Wee read but of three finnes againft nature, 
whereof this is one $ namely,beftialitie,Sodomy,and 

this; 



H<m to mertifie FncleanneJJi. i I57 



this ; and therefore it mud needs be of an high ra'nke, 
and confequently,a moft notorious vilde finne. 

Thirdly, the manner of it aggravates it exceeding- 
ly 5 all things done againft ones fclfe, are the more 
hainous^asfelfe-murther is of an higher nature than 
murther of another • and the reafon is 3 becaufe all 
creatures by nature feeke the prefervation of them- 
fclves : in like manner, felfe-uncleanneffe is a great 
aggravation unto it. 

Fourthly, and laftly,that finne which is made the 
punifliment of another 3 is ever the greater finne^now, 
God hath made this finne to be the punifliment of all 
other "finnes, for after a man hath long continued in 
other finnes, ac lad God gives him up to this finne^ as 
to a punifliment of the former : and therefore quefti- 
onlefTe it is a great and hainous finne. 

Now, fince you have feene the hainoufnefle of this 
finne, in the next place, I will (he w you the manifold 
deceits of Satan, whereby men are provoked to the 
commiffion of this filthy finne. 

Firft,men doe goe on in the committing of this 
finne, becaufe they doe hope to repent afterwards. 

For anfwer of this, I fay, that man who hath a will 
to finne, doth harden himfelfe more and more by fin . 
and this finne of Vncleanneffe being a. great finne, it 
doth harden the heart the more, and doth the more 
indifpofe a. man towards God. 

A man by common reafon would thinkCjthat great 
finnes doe make the heart to be more fcnfible 3 but in- 
deed it doth not fo, for it takes away the fenfe. Great 
finnes are a meapes to, harden the heart, fo that it can- 

■■'■■ • Y 3 not 



The De- 
ceits of Sa- 
tan to, 
draw men 
on to the 
aclingof 
this finne. 

I 



X5§ 



Tro. ».i9- 



How to wortife Vncleanneffe* 



Thcfc- 
cond de- 
ceit of 
Satan. 



What Re- 

pcncancc 

is. 



H0C7. I4» 



not repent : Prov.z.i 9. 2{one thai gee unto her returns 
againe, wither doc they take held of the pathes of Life s 
which is meant of Repentance : for God doth not 
give Repentance to this finnc 3 becaufe it is a finnc fo 
evident againft the light of Nature: as Ezech. 24.16. 
Sonne of man, behold, 1 take from thet the defire of thine 
eyes with afiroke, yet neither fialt thou mournenorweefe, 
neither Jhall thy teares runne downe : that is, if man wilt \ 
refufe the time of Repentance which God doth offer j 
unto him, fri hen he -doth repent, then God would de- 
ny him . // is not in him that wilkth, nor In him that run- 
neth 3 but of God : Cod will have mercy on whom be mil 
have mercy, Rom. 9 a 6. 

Now, to (hew what Repentance is : 

Repentance is a change of the heart, whereby a man is be- 
come a new Creature, having an inward affettion to that 
which is good, and a loathing and detection of that which 
is bad. To (hew that Repentance is the Change of.thc 
heart, fee how the Prophet Hofia, Cty.7.14. doth re- 
prove the ifraelites for their howling on their beds, be- 
caufe their Repentance was not from their hearts h 
they did howle much, as it were, for their finncs, but 
yet their Repentance was not from the heart, and 
therefore nothing availeable to them. True Repen- 
tance doth turne the difpofition of the heart of a man 
another way than it went before. 

Another Meanes that Satan ufeth to delude the 
hearts of men, and caufc them to be kt upon evill, is, 
becaufe they doe not fee tfye punifhmencdueforfin 
to bee prefently executed upon finners : For anfwer 
of this* In that God doth fparetopunifhfinne, na 

man 



Hove to moriife Vncleanneffe. 



man hath caufe to joy in it. God is raercifull, and 
doth beare many times a long while with men, not to 
punifh them for finne, to fee if they will returne unto 
him, and repent : But as long as man doth continue 
in any finne without Repentance, fo long doth hee a- 
bufe Gods patience every dayandhoure, Rom. 2.4. 
ThinkeH thou this, man, and dejpijeft thou the riches of 
his goodnejfe, forbearance and long fuffering, not knowing 
that the goodne(fe of Godkadeth thee to Repentance .- V er .5. 
But after thtbardneffe and impenitency of heart ', treafureH 
up math againH thyfelfe againH the da) of wrath, and the 
revelation of the righteous Judgement of God. 

Another Deceit that Satan ufech to provoke men 
unto this finne, is, to judge uncleanneffe by common 
opinion 5 that is, to weigh this finne inafalfebal- 
lance, and tolooke upon it in afalfe glaflc, and not 
to carry it to the ballance of the San&uary of the 
Lord, and therefore many times they efteeme great 
finnes to be little ones, and little finnes to bee none' 
at all • when men doe thus mif-take finne, they judge 
of it otherwife than it is : As when bad company are 
together,they doe all allow and approve of finne,and 
fo evill words doe corrupt good manners 5 and in their 0- 
pinions doe make finne to be no finne at all • not con- 
fidering that place, Tit. 2.14. That ChriB gave him- 
felfe for us, to redeeme us from all iniquity, and to yttrifie 
unto himfelfe a peculiar People, ztalou* of good Workes. 
When a man hath committed finne, his Confcience 
is defiled, and fo can no more judge of finne aright, 
than 6ne that would difcerne colours inafouleand 
foiled glaffe 5 but when the Confcience is cleare, it 

kes 



iJP 



Ron?; 2. 4. 



The third 
deceit of 
Sacan. 



1. Cor. 1 5. 
Tims ».i4 



l6o 



How to mortifii Fnckanne(fc. 



The fourth 
deceit of 
Satan. 



Matth.64, 



1 Sam. 1 2. 
12. 



Ecckf. io.' 



13. 



fees things as they are, and fo is able to judge of fin 
by that rule by which our felves (hall be judged at the 
Iaft day : There is a fan&ifying Spirit, which if wee 
had,we fhould judge of fin aright,and the rule where* 
by weave to try fin, is written the Word of God. 

Fourthly, Satan ufeth to provoke men to this fin; 
when they can commit it in fecrer, then they will 
be bold to doe it: But confidcr 5 God fees in (ecrer 3 and 
he will reward them openly, M at \6.^Give thine almes 
infant, andtby Father thatisinfecret will reward thees 
openly ? Now, we may judge by the rule of contrarie- 
ties, that if God doe fee Almes that are done in pri- 
vate 3 and will reward them openly,may we not thinke 
chat hee will doe the like of finne : For fo hee did by 
David, he fpared not him though hee were his o.wne 
fervant, 2 Sam. 1 2 . Thou diddefi this thing fecretly, but I 
will doe this thing before all ifrael^ and before the Sunn^f. 
And thus they goe on boldly in this fin,tbinking they 
(hall efcape well enough if they can doe it fecretly, 
andnotbeefeeneof men; but they in this defpifing 
of God, make God to defpifethem. Confider, O 
man, the many wayes God hath to rcveale finne that 
is committed in (ccxct^Ecclef. 1 o. 2 o.Curfe net the King, 
no, not in thy thought 5 and cur fe not the rich, no, not in 
thy bed-chamber^ for a bird of the aire foall carry the voyce^ 
andib at which hath wings [halt tell the matter. Sinne that 
hath beene committed in fecret, ihall beedifcovered 
by wayes that a man thought unpoffible: Evillmen 
are as a glafie that is fodered together$as foone as the 
foder is melted, the glaffe fallcth in pieces : So they 
that are companions in evill, may for a time bee true 

the 



How to mortife Vnokanneffe* 



the one to thcother 3 but yet the Lord will one way 
or other difcover their iniquities, fo that they fhall 
fall in pieces like a broken potfliard ^ yea,pcrhaps,the 
Sinner himfelfe fhall confeffe his finne 3 as Ittdas did. 

The laft Deceit which Satan doth ufc to provoke 
men unto this finne 3 is with the prefent delight which 
they have unto it : To this I anfwer, as Chrift in 
Mat. 5. 27. Thou (halt not commit adulter ie, for whofoever 
; looketh upon a woman to lufi after her, hath committed adul- 
tery ahead) with her in bis heart Jf thy right eye offend thee, 
pluckeit out,andcaH it from thee, for it is prof table that one 
of thy members fhou/dpenjh, and not that thy whole bodies 
Jhouldbe cast into hell fire. Therefore I fay, it were bet- 
ter for thee to leave thy delighr,than to have thy foule 
damned in hell fire for ever;by leaving thy finne thou 
doft not leave thy delight 3 for then thou haft a new 
heart, new defires and affe&ions to delight in better 
things 5 lo that the forfaking of finne is but a change 
of delight and thofe finnes which have the greater 
delight in them, fhall have the greater torment, as 
doth appeare out of Revel. 1 8. 7. concerning Babylon, 
The morepleafure fhe bad,the more jhould her torments and 
forrowes bzs> 

Thus have I difpatched ^ in briefe, this finne of un- 
clcanneffe 3 infifting and inlarging onely fome two or 
three of'the Deceits whereby the devill doth beguile 
the fonnesofmen,and lead them captive to thecom- 
miffionofthisflavifh and abominable finne 5 for mo- 
tives and helpes againft it, 1 referre you to thofe pro- 
duced in the handling of Fornication. 

Z HOW 



161 



The fifth 
deceit of 
Satan. 







HOW 



Dtfir. 



TO MORTIFIE 

EVILL CONCVPISCENCE. 



Col os si an s 3. 5. 
OHortifie therefore your members which are upon the earth; 
Fornication, Vncleanneffe , Inordinate affe&ion, evtll 
Concupifcence, and Covetoujnejje, which is Idolatries. 

Ow, I fhould proceed to fomc 
application of this point, but 
becaufe there is a third particu- 
lar which hath much affinitie 
with the two former, namely, 
Fornication, and Fncleanneffcs, 
I will firft fpeake of that which 
is here in myText, EviUconcu- 
ftfccnccj. 
By Ctncupiftcnce, men doe underrtand a degree of 
i this lull oiVncleanneJJei and it is an eviU inclination in 
the power of the Soule. 

The Dodlrine is this,Evi/i concupifcence is one of the 
ftnnes which are likewife to be mortified ^ Wee had 

neede 




How to mortife eviS Concupifcence. \ x6x 

neede give a reafon for it, becaufe men will hardly 
be perfwaded to thinke it a Sime % thus it was with the 
Heathen, tfiey thought there was no Stmt in it. 

The firft reafon is. If Concupiscence doe cleave unto Retfli , 
a man, that is, evill inclinations which the Souk by 
fwne is bent unto 3 then a&uallJfaM will follow, which 
is the fruit of this concupifcence : It is as a fparke of 
fire, which being let alone, will grow greater and 
greater,and like a leaven,though little at the firft, yet 
doth it leven the whole lumpe, fothat it doth pro- 
duce the workes of the flefli, and therefore it is to be 
mortified. 

The fecond reafon is, although a man doe not fall Reafi. 
intoa&uall fwne pijefcntly after there is concupifcence 
in the heart, yet being unmodified, it hideth the finite 
in a man, and fo defiles him, and makes him prone to 
an evill difpofition, and alfo to be abominable before 
God : Therefore mortifie concupifccnu before it come 
to have vigour and ftrcngth in thee. 

A man is faid to be an evill man, when he is diftra- 1 
ded from Good to Evill, now, evill concupifcence 
makes a man to be fo. 

There are evill inclinations in a good man, and yet 
it is by vjayofAmitbefis, it is not his complexion and 
confUtution to have them. Now, an evill man hath 
concupifcence, and the fame is his complexion, and 
conftitution fb to be : Therefore if evill concupif- 
cence be not mortified, it makes a man to be bad, and 
in this regard we ought to clcanfe our.fclves from the 
pollution of this fwne. 

The third reafon is, Evill concupifcence being in a Reaf. 3. 

Z % man, 



1 



x$4 



How to mortife evtllconcufifccnce. 



L 



man, it dothmarreallhis good anions. To mingle 
water with wine, it makes the wine the wor ft ., To mingle 
droflfe with filver, it makes the filver th^more im- 
pure 5 So eviU concufifcence being in the Soule of a 
man, it doth ftainc and blemifh his good a&ions , 
when the ftring of an Inftrument is out of tune, then 
the Muficke doth jarre. A man that hath ftrong con- 
cupifcence in him, he will defire to come to the exe- 
cution oftheworkes of them, and fo it will have an 
influence to the effe<ft, and will ftaine and blemifh 
any good worke he goes about ; fo that evill concu- 
piscence making a man to be evill, it doth blemifh 
and ftaine all the good adions that a man goes about, 
in that he doth per forme them either with vaine- glo- 
ry or felfe-refpeft. 

The fourth reafon why evill concupifcence fhould 
be mortified, is 3 becaufe that otherwise thecomman- 
dementsof GoJ W *N be grievous unto us, i I oh. 5. 3. 
For this is the love of God, that wet keepe his Commando. 
ments, and his Commandements are not grievous. The 
Commandementsof Godarenotonely to be kept of 
us, but fo to be kept, that they may be delightfull un- 
to us j Pfal. 1 o 3 . 1 . Blejfe the Lord myfoule, and all that 
is within mtbUffe his holy Tijme : when Concupifcence 
doth lie inthefouleof a man, in its full vigour and 
ftrength unmortified, it doth draw in him a reluchnce 
from good duties, as when a man doth will one thing 
that is good, and an evill inclination doth fet upon 
him, then the Commandements of God will be grie- 
vous unto him,even as a man will be unwilling to car- 
ry a burthen long. 

Now 



How to mortifie evtll Concupifcence. 

Now I proceed to (hew you three things obferva- 
ble in this word Concupifcence^. 

Firft, what the nature of it is. 

Secondly, the finfulneffe of it. * 

Thirdly, the operation or workes of it. 

Firft, for the better underftanding what it is, know 
that in the foule of man there is a facilitie. Secondly, 
there *an inclination, which doth adhere to the fa- 
cultie ; and thirdly, there are a&uall defires which 
flow from that inclination, by way of Similitude, the 
better to conceive. Firft, in the mouth there is a pa- 
late, fecondly, the defired humour, and thirdly, the 
tafte : fo in the foule of man, Firft, there is the naturall 
afft&ion, fecondly, there is an inclination which is 
the tuneablenefTe, or untuneableneffe of it, and third- 
ly, there is the defirc, or aduall workes of it. 

By concupifcence is me&nt y the evili inclination, and 
the fruits of the evill inclination, and by it the habi- 
tuall concupifcence, from whence the a&uall defires 
of evill will follow. Rom. 6.12. Let not finite ratgnein 
your mortail bodies, that yeefhould obey it in the lufts there' 
of. Firft, there is a finne, fecondly, the luft of that 
finne, and thirdly, the obedience, that is, content to 
the finne. There is a concupifcence that is naturall, 
and another that is morall. As there is tconcnpfctncc 
that is bad, fo there is another that is good, and a 
third that is neither good nor evill. There was in 
Chrift a defire to live, though it were Gods will he 
(hould dye, yet obeying, he did not finne. Onfaft 
dayes we are commanded fo to doe, yet the defire to 
tafte corporall food on (uch a day, is not finne. 

' Z 3 Se- 



i6 S 



Three 
things ob- 
fcrve to be 
in concu- 
pifcence. 



Simile. 



What's 
meant by 
concupit 
cence. 



1 166 



How to mortifie cvitt Concupifcencc. 



A double 
Law. 



Simile. 



\ „. 



Secondly, it doth proceed from finnc, and one 
finnedoch begec another, lamest. i^Xoncupifcence 
doth bring forth finne, Rom. 6. 12. Let not fwneraigne in 
jour mortall bodies, (-that is ) Let not concupifcence : 
but to underftand what the finfulnefle of it Is, know 
that finne in fpeciall, is the tranfgreflion of the morall 
Law, any facultie that is capable of a fault, it is finne. 
that is the defed of it • Man (hould be fubje<aBb rea- 
fon, ancJreafon fliouldcaufe him to fubmit himfelfe 
unto the will of God. The morall Law is a rule of 
a&ion, not of habit. There is a double Law, a Law of 
a<5Hon,aad a Law which we call that Law,which God 
did ftampc on the very Creature. Take an Epiftle, 
or a learned Writing that is made by art, there may 
be Logicke, Rhetoricke,and Grammar rules brought 
intoconfirmeit $ So in the Law, thereisaftampe 
and a rule, and every aberration from it, is an error in 
it. If a man did all that is in him, ufed his beft inde- 
vour to fubdue his evill concupifcences, and yet can- 
not, yet it is not fufficient for him, every man hath, 
or ought to have ftrength in him, to rule his affecti- 
ons. 

If a Maftcr command his fervant togoeanddoe 
fuch a thing, if the fervant goe and make himfelfe 
drunke, and then goe about it, and cannot bring it to 
patfe, although he doe his good will for to doe it, 
he is not to be excufed, becaufe he did loofe his abi- 
litie through his owne default: So wee, God at the 
firft did make us able for to fubdue our lufts, but wee 
in Adam having loft the abilities of our firft eftatcs, 
and yet may recover ftrength againe, to fubdue our 

luft< 



How to mortifie evill Concupifcence. 



lufts in Chrift the fecond AdAm, if we doe it nor, the 
fault is in our felves. 

Now wee proceed unto th& third particular, to 
{hew unto you what is the operation, and working of 
this evill concupifcence. 

It is an inordinate inclination, which doth cleave 
unto the faculties of the foule, and doth indifpofe a 
man to that which is good, and carries him on to that 
which is evill, and fo long as it abides in the foule, 
it makes him fruitfull to doe evill, and barren to doe 
good, fo that evill a&ions, the fruits of evill inclina- 
tions, doe arife from ir, even as water from jhe foun- 
taine, and fparkes from the fire. 

Concupifcence doth conceive and bring forth finne. 

There is a different worke of Concupifcence in man 
that is evill, and a regenerate man ; In an evill man,it 
hath dominion over him, fo that all his adions and 
defires are flnfull. In^good and holy man, there is 
concupifcence alfo, but it doth worke in him by way 
of rebellion, he beholds it as a difeafe, and as an ene- 
my unto him, and doth labour to mortifie it, he is in- 
lightned by grace, to fee it as a difeafe, and therefore 
doth labour to cure it more and more. An evill man 
thinkes it the beft way for his happinefle, and that his 
chiefeft good doth confift in giving fatisfadiion to his 
concupifcences, and therefore doth labour to fatis fie 
them, and not to cure them. 

True it is,Gods children, DAvidfeter, Salomon, and 
other holy men have had concupifcences in thera>, 
but yet were not domineered over by them 5 So long 
asamandotb ftrivc againft evill concupifcences, a- 

gainft 



167 



What is 
the opera- 
tion of c- 
vill Con- 
cupifcence 



168 



Simile. 



How to mortifie evi£ Concupfcenct. 



What is to 
be morti- 
fied. 



gainft the motions and ftirrings of them, and that his 
owneconfciencecanbearehimwitucfTc, he doth re- 
fid them infinceritie^of heart, they (hall never beare 
fway over him : Take the beft anions of a wicked 
man, the utmoft end of them are to himfelfe, and if 
the utmoft end be bad,all he doth mull needs be bad: 
as for example 5 The end that a husband-man doth 
ay me at in tilling of the ground, and fowingof his 
feed-corne, is to have a good harveft, and if his 
harveft prove bad, then all his labour is loft : though 
the beginnings of a thing be good, yet if the utmoft 
end of that thing be naught, all is bad. So that the 
end of all things in morall a&ions, doth make the 
thing either good or bad : Every- wicked man doth 
fceke himfelfe in all his a&ions, hee doth worflup 
himfelfe in the utmoft end of all his thoughts, fo 
that all his anions, lulls and defires, are evill conti- 
nually. 

Now I proceed to fhew you, what it is the Apoftle 
Paul would have you to mortifie, herefbmething is 
prefented 3 and to (hew you plainely what it is, it doth 
confift in thefe two particulars. 

Firft,the habituall concupifcence^and fecondly,the 
inordinate lufts and defires that doe arife from it, 
one wee call habituall, and the other a&uall. Now, 
the Apoftle would have the habituall concupifcence 
in nature weakened, and fccondly, he would have the 
a&softheluft tobefuppreffed. Now, that it is the 
Apoftles meaning, that he would have them mortifi- 
ed, and that which is to be mortified is fin, marke that 
place I did cite before, Rom. 6. iz. Let not [inner aigne 

in 



How te morttfie tviH Concnpifcence. 



input rnortaU b$dks. In thefe words are three things 
obferveable : Firft, there is a finne : Secondly, a luft 
to finne : and thirdly, obedience to the finne, that is, 
a will to execute the defire of this luft. When the A- 
poftlc faith, he would haverhem mortified, he would 
have the heart to bee cleanfed from the habituall cu« 
flome of evill , Concupifcence,and fecondly,he would 
have them fo f ubdued, as not to obey them. That you 
may know the A pottles meaning, and not to lay a 
ftraighter charge upon you,then the holy G hoft dorh 
aimeat,he would have all rhefe three to be mortified, ; 
the luft,the confent to the luft,and the a<ft of ill.Con- 
fider the nature of the things that are to be mor tifiedj 
If you take the evill inclination, and compare it with 
the ftrength of the minde, in committing of any fin 3 
they are all of the fame nature, they differ but in de- 
gree, a lefTer evill in the thought, before confent un- 
to it,is of the fame nature as a greater, as it is in mur- 
ther: Hcc that is angry with his brother unadvifedly, 
committeth a degree of murther 5 So he that flande 
reth his brother by taking away of his good name 5 
committeth a degree of murther, and is a fin of the 
fame nature, as if hee tooke away the life of his bro- 
ther. So as in taking away the comfort of a mans 
life, it is a degree of murther, in as much as that man 
would take away the life of his brother if hee mighty 
Soinluft, if a man defire to commit Adultery wirh 
a Woman, and cannot come to the execution of his 
will therein, to the committing of the a<3ual! finne, 
yet the Adultery of the thoughts and affe<3ions, are 
degrees unto this finne, and are of the fame nature,as 

A a if 



169 



17° 



Bow to mortifie evillConcupifcence. 



22. 



Exod. 
17. 
2{otC. 



Anfw. 



J Aa« of 

1 mortifica- 
tion, 



if he had committed the fin it felfe. The Cotpman- 
dements fay, thou jhdt not covet thy neighbours Wife, 
that is, in no degree at all to hurt her, or to wrong 
her. If all bee of one nature, and differ in degree, 
then all are to bee mortified. The fame nature is in 
one drop of water that is in a whole Sea, and the 
fame nature in a fparke, as there is in a great fire 5 If 
there.bee a right enmity betweene finne and us, wee 
will abftaine from all finne $ a man doth hate the ve» 
ry colours of his enemy 5 as Toades and creatures that 
are poylonfull : If a man doc abftaine in fincerity 
from finne>hc will abftaine from allfinne. The reafon 
why men abftaine from any finne, is either for love of 
themfel ves, or of God 5 if for love of thy felfe thou 
doeft abftaine from finne, thou wert as good commit 
all as fome • If for love of God, thou wilt abftaine 
from all finnes r> from little A**" as well as great fwnes. 
Heje may a queftion be asked, why men doe abftaine 
from Murther and Idolatry < The anfwer is, becaufe 
God did forbid it • and did not God forbid alfo,7fo» 
[halt not hit : God that doth forbid the one, doth for- 
bid the other • and for thy further consideration, 
know,theholy Spirit of God doth hatceveryJ?/Mtf,it 
doth abandon & hate that heart where thefc thoughts 
of luft are nourifhed. Now, the heart isthe habitati- 
on and refidence of the holy Ghoft, wherefore all 
finnes arc tobec mortified, that the holy Ghoft may 
come and dwell there. 

Thea&s of Mortification are cbeifely thefe, the 
Apoftle would have us take paines with our hearts, 
men might doe much good unto themfel ves, would 
__________ they 



How t$ tnortijie will ConcuvifieMC. 



they but take paines to confidcr and ponder their 
wayes, but when men are carried away with the de- 
fire of riches,vaine-glory 5 and other inconfiderations, 
no marvell if it bee thus with them : If they would 
but fit alone, meditate, and refleft their mindes upon 
what they fhould doe, it would bee a great meanes to 
make them to alter their courfes. 

The Apoftle when hee would have them mortifie 
theft lufts, he would have them confider the meanes 
how to fifpprefle them, there be firong reafons in the 
Word of God for them: let them fearch the grounds 
they have for the committing of thofe luft$,and it will 
bee an effe&uall meanes for the mortifying of them : 
If mens judgements were rc&ified to fee their follies, 
they would change their courfes, and turnc the bent 
of their affe&ions another way$I fhould deliver many 
things unto you in this kinde concerning Mortificati- 
on^ let it beyour cate 3 that it may worke upon your 
inward afFe&ion 3 that you may make it profitable unto 
yourownc foules 3 and that you doe not letitpafie 
from you without doing you good. 

The Word of God which you heare 3 is not loft,tt 
(hall certainely doe you hurt, if not good,it (hall har- 
den if it doe not foften : It is an ill figne tf a tree doe 
not bud in the Spring, but to fee it without leaves in 
the Winter is no wonder at all : So for any to heare 
the Word of God powerfully preached, and not to 
have good wrought on them by it ^ they have great 
caufe to feare their eftates. It is this meditating and 
taking to heart, which is the firft meanes I prefcribe 
for Mortification. 

A a 2 We 



171 



Meditatio 
and laying 
to heart, is 
the means 
to mortifi- 
cation. 



17* 



How to mortifie eviUConcttf ifctnct \ 



Wearefiid, fecondly, to mortifie, when we fup- 
preffeand keepe downe thefe lufts, if we keepe them 
back from their courfes, that they dor not bring forth 
the fruit of fiwe : All a<5tions, when anyfinne is exe- 
cuted 3 they tend to evill corruptions; If wee abftaine 
from the a&ionof/fo, when it doth kill the very in- 
clination.Take any §n that a man is naturally inclined 
unto ; whether it be thej/w of Uncleannefle, the de- 
fireof Rubes, or whatfoevcr 3 cuftomc doth make his 
lufts to be ftronger, and fo doth adde to they?*. One 
light doth (hew a thing to be fo, but more lights doe 
make it appeare more cleare • fo there is an addition 
in fwne, as well as in Grace 3 the more they ad infinm, 
the aiorethey encreafe. 

Now, whtn men complaine, they know not what 
to doe^rhey cannot be without their lufts s Let them 
thanke themfelves fo*it, in iuffering themfelvesby 
cuftome to practice them, but by keeping downe the 
a& of y?»,the lufts will evaporate away in time, though 
thy luft be ftrong and violent at the firft - yet if thou 
wilt let it alone from the execution of it, it will con- 
fume and weare away at the laft ; Therefore keepe 
downe thy lufts, and fupprefTe them. 

Thirdly^ to weane thefe lufts, inordinate affecti- 
ons, and concupifcences ^ the re&ify ing of the judge- 
ment, and applying of right meanes, doth mortifie 
the higher reafon: Now, for to mortifie the lower 
reafon, is to turne away the bent of affedion on ano- 
ther Object :If Grace bee quicke and lively in a man, 
it turnes away the minde fromy*flWf > , andtheway to 
weane thefe lufts^s to keepe the mindefixed and bent 

on 



How to morttfe evill Concuftfctnce. 



on better things, as temperance, chaftitie and fobric- 
tie ; for all intemperance doth breed luft,and then the 
Devill doth take occafion and advantage to worke 
upon a man, but fobrietie and temperance is a great 
meanes to keepe backe thefe evill affi&ions. 

Now I proceed to make ufe of what hath beene 
formerly delivered concerning thefe three SUnes 
Fornication, Vnckannefife, and EviH eoncuptfcence : You 
may Remember what hath beene faid concerning the 
greatnefle of the finne of Uncleanneffe • It will fol- 
low then, if it be fo great afinne,we fhould ufe meanes 
to be freed from it. Thofe that areguiltie of ir, let 
them give themfelves no reft, their eye-lids no {lum- 
ber, nor God no reft, till they be delivered from the 
band of this iniquitie : i Sam. 2. 25. Remember what 
Eli faid to his fonnes, If one man finne againH another, 
the Judge JhaH judge him, hut if a man finne againH the 
Lord, whojhallintreatfer him ? When Goddoth take 
in hand to afflifl the Creature, then it is intolerable, 
man (hall finde it to be a terrible thing to fall into the 
hands of the living God. Take an arrow, or a buller, 
and let it be (hot into the body of man, it may wound 
deeply, and yet be cured againe, but let the head of 
that arrow be poyfoned, or the bullet envenomed, 
then the wound proves deadly and incurable : There 
may be in the body of man many great gaflies, and 
dcepe wounds, and yet be cured 5 but if the af fli&ion 
lies on the Creature from the wrath of God, he is not 
able to beare it • it doth caufe them to tremble, and 
hisconfeienceto be terrified within him, as wee fee 
by men that are in defpaire* 

A a 3 Now, 



*73 



Vft. 



W4 
Reafeti. 



How to mortifie evMConcupifccncc. 



Now, the reafon of it is, God when he fmites the 
Creature in his wrath, he doth wound the Spirit, 
and as it were, doth breake it in funder, as God doth 
breake the Spirit, fo he doth fufteinc the Spirit ^ but 
when he doth withdraw himfelfe from the creature, 
then the ftrong holds of the Spirit are gone. This is 
to ftiew you what a terrible thing it is, to fall into 
the hands of the living God. This, as it doth belong 
to all, fo fpecially, to thofe that have received the Sa- 
crament this day or bcfore,that they make confeience 
ofchis&MK, if they doe not, they receive it unwor- 
thily, and he that is guiltie of this, is guiltie of the bo- 
dy and bloud ofCbrifl h he difcernes not the Lords bo- 
dy, neither doth he prize it as he fhould, nor efteeme 
of the excellency of it as he ought : he difcernes not 
with what reverence he fhould come to the Lords 
Table b therefore faith the Apoftle 3 he is guilty of the 
body and bloud of Cbriff, that is, he is guiltie of the 
hmcfitme that thofe were, that did mocke and cruci- 
fie Cbrift lefut. The Sacrament of the Lords Suffer ^ is a 
fpeciall meanes, and chiefe ordinance of Gx>d for the 
attainment of his bleffings, if it be rightly received- 
and fo it is the greateft judgement that can befall a 
man,if it be not rightly received, for Cbrift is chiefely 
reprefented therein: The bloud of Cbrift is the moft 
precious thing b the world, when men ftiall account 
this holy bloud of the newTeftament, to be but an 
unholy thing, and to trample it under foot, God will 
not bearc with this. 

Now, when a man doth come to the Sacraments 
in a negligent manner, in not preparing himfelfe wor.- 
thily 



How to mtrtifie will Concuyifccncc . 



thily to come, he is guiltie of the bloud of CbriH s 
Foryeeare notonely to be carefull to prepare your 
felves before the receiving of the Sacramenr, but al- 
fo of your walking afterwards. Therefore , consi- 
der, you that have received the Sacrament, or in- 
tend to doe it 3 that you doe clcanfe your felves from 
this pollution of heart and fpiric, and that you doe 
put on the wedding garment, that is required of all 
worthy receivers ; Let your hearts bee changed, 
and your affediions and adions be free from all kinde 
of evill, and your hearts be turned to God,elfe you 
cannot be worthy receivers, and fomuch (hall fuffice 
for this ufe, that feeing this finne is fo great, every 
man fliould endeavour to free himfelfe from it. Se- 
condly, feeing the Apoftle doth notonely exhort us 
to abfteine from it, but alfo mortifie, kill, and fubdue 
it • If there were nothing but a meere abftinence from 
ill, then it is not properly a mortification, for then 
theimpureft adulterer fhould fometimesbe chafte af- 
ter his impure manner of committing it •, and there- 
fore the cefTation of it is no true mortifying of it 5 and 
that you may know mortification aright, I will give 
you three fignes: 

Firft, you fhall know it by this, if there went a 
general! reformation both in heart and life before, 
when the heart is generally fet aright, is changed and 
renewed, to good, and from thence doth arife a dy- 
ing to thefe lufts, then it is a good figne, but ifo- 
therwife there be no particulars changed ip thee, 
then it is but a ceflation , not a mortification, but 
when the whole frame of the heart is altered, yea, 

even 



175 




iy6 



2 

Signe of 
true Mor- 
tification, 
is a right 
judgement 
of finne, 
aada true 
loathing 



How to mortifie evill Concupifcence. 



Simile. 



even from the very rootc, when the old man in the 
body of finne is wounded even to the heart, that is, 
when a man hath beene foundly humbled for bis 
finne , and afterwards hath his heart affe&cd to 
Chrift, and is become to love God, and hath his 
minde changed, then he may truely reckon it morti- 
fication. 

Secondly, you may know true mortification by 
this 3 by having a right judgement of finne, and a 
true loathing and deteftationofit 5 It is hard for a 
man while he hath any finne in him, to judge rightly 
of it, for then a man is given to an injuditious minde, 
while he doth continue in it 5 As when a man is in 
prifon, if he have continued there long, though the 
fent be bad, yet hee cannot difcerne it 5 but let this 
man be brought to frefli ayre, and be carried to that 
prifon againe, then he will fmell the noyfomeneffe 
of it. So, when a man is in finne, he cannot truely 
judge of it, but when he is efcaped from it, then he 
can rightly and truely deteft, and judge of it : when 
a mans foule is righteous, there is a contrarietie be- 
tweene him and uncleanneffe, a righteous foule doth 
deteft finne, betb in himfelfe and others -as Lots 
foule was vexed with the abomination of the Sodo- 
mites, Confider how you are affr&ed with the finne 
of others : Rom. 1 : verfe 32. They were not onelj wor- 
hy of death, who did commit §nne them/elves, butalfi 
they that had plea/ire in others 5 when a man can truely 
deteft finne in others, as Lot did, and doth truely 
loath it in himfelfe, then it is a true figne of true 
mortification. 

The 



Hm t$ mwtifie eviltConcupiftcnce. 



The laft thing to know mortification by, is an 
a&uallabftinencefrom every finne : ic is one thing 
to difiike a finne, and another thing to be weary of' 
it, and to hate the finfulneffe of it 5 If mortification 
be true, he will hate all kinde of uncleannefle with an 
inveterate hatred , bee it of what degree ic will: 
Sheepe doc hate all kinde of Wolves. If a man doe 
trueIymortifie,&c. his hatred to finne will be gene- 
rail, not onely in abftinence from groffe finnes • as 
murther, adultery, and fornication, but alfo from all 
other finnes $ For, when a man forfakes finne out of 
hatred, his rancor is of judgement more than of paf- 
fion, and fo likewife his hatred will be conftant. 
Men may be angry with their finnes fometimes, and 
fall out with them at other times, and yet be friends 
againe, but if they doe truely hate finne, their abfti- 
nence from finne will be conftant, when a man ber 
comes a new creature, there will arife a contrarietie 
to finne in his nature, fo that if a man doe hate finne,- 
he is truly faid to mortifie. 

Here may a queftion be asked. 

Whether after true mortification, a man may fall 
into the fame finne againe or no i 

For anfwer hereunto 3 ITay, a man may fall a- 
gaine into the a<5l of finne and uncleanneffe after mor- 
tification, for the gates of Gods mercy ftand open to 
men after their greateft relapfes 5 but yet he doth ne- 
ver fall into the love of finne, and of purpofe for to 
finne. Though he doe fall into the ad, he doth not 
returne to allow of it, and to wallow in the mire • for, 
it isimpoffible to doe fo after grace, yec we cannot 

Bb fhut 



*77 
3 

And laft 
figne of 
mortifica- 
tion 3 isa- 

ftuall ab- 
ftinence 
from fin. 



ggeff. 
Anfiv, 



'78 



flowtomortijieevill Concupfcence. 



I 

Mcanes to 



(hue up the gates of Gods mercy to thofe that have 
often rclapfed, fo that amansconfeienceis witneffe 
unto him, that he is not remiffe in the meanes he 
fhould ufe, though he fall into the aft of finne una- 
ware, yet he doth it not with fet purpofe : Now, you' 
may judge whether you be mortmed,yea or no. 
The meanes to mortification are thefe : 
The firft meanes to mortifie, is to labour for the aP 
faafo* & rance of pardon for thy finnes - ? Sinne is never mor- 
ranccof - | tified, but by the fandifying Spirit 5 there may be a 
pardon for _ re ftrained fpirit in us, to keepc us from the ad of fin, 
nn "*i but it can never be mortified, but by the fandifying 
! Spirit oTGod,pardon for finne is had by the atfurance 
I of faith in Chritf, and the way to get this f orgiveneffe, 
i is to be truely humbled for our finnes, acknowlcdg- 
; ing our owne mifeiy, and our owne wants, and to lay 
I hold upon the mercies of Chrift Iefus, and to be lif- 
ted up by the promifes of the Gofpell ^ Confider, 
whatsoever your finnes be, whether againfl: the light 
of nature $ or againft knowledge 5 Let a mans relapfes 
be never fo great, and aggravated with never fomany 
circumftanceSj nevertheleffe, if a man will come in, 
I our commiflion is to propound unto them without 
; all condition, or exception, that the gates of mercy 
\ ftand open for them: CMar.i 6. 1 5. there is our Com- 
miflion, Gee yet into all the norland preach the Gcfpe I un- 
to every creature. What this is in the next Verfe it is 
(aid, Ifamanmllbeleeve, befhallbcfaved, but hee that 
beleeveth not, fhall be damned. Therefore whatfoever 
j your finne be, let nothing hinder you to come in, for 
1 ifyou come in, God will receive you to mercy, all 

the 



How to mortifie eviS Concupifctnce. 

the hindrance then is in our felves. Confider thefe 
two places of Scripture, i Cor. 6.9. Paul fpeaking to 
the Corinthians, of the greatcft finnethat ever mans 
nature was capable of 5 Such wereyee (faith be) but now 
yee are wajhed,andarefan6iified, and]uHifiedin the name of 
the Lord lefus,andthe Sprit of oar God: So in the 2 Cor. 
1 2.and laft verf. The Apoftle doth make no queftion, 
but that they might repent, and have forgiveneffe, 
you may know how willing God was to forgive great 
finnersj all the matter is,if we be willing to apply this 
pardon to our (elves. To leave our finnes in generall, 
to take Chrift to be a King, as well as our Saviour, 
To deny our felves, and to take up Chrifts CrofTe, 
and theathere is no queftion, but wee may have this 
pardon fealed and affured us. 

Certaine it is, men will not doe this, as to deny 
{ftemfel ves, and to take up Chrifts CrofTe, till they be 
duely humbled, and have repented their finnes $ but 
fo it is,that men will not prize Chrift,untill that ven- 
geance fall upon them for their finnes : would they 
but doe it, they might be fure of this pardon, were 
their humiliation true and fincere, it is fufficient, the 
laft of the Revelations, verf 1 7. K^indthe Sf hit, and the 
Bride ,fiy,come,and let bim that bearcth,(ay 7 come,andlet 
him that is a thirli come, And whofoever will, let him take of 
the water of life freely. Firft, here is, Let him that hea- 
reth,come, that is, To all whofoever this Go/fell is f reached 
unto, the promife is general! to all : here is alfo added, 
Let him that is a thirli come : there is further added. Let 
whofiever will, come • come that will come, and take of the 
water of life freely, feeking God in finceritie of heart, 

B b 2 with 



179 



i8o 



2 
Meanes is 
abftinencc 
from all 
occafion 
offinae. 



How to mortift evi/I Concupifeence. 

■■ 
with forfaking of all their finnes. And fo much for 
this meanes of getting pardon for finne, and to come 
to true mortification by the fandlifying Spirit. 

The fecond meanes to mortification 3 is to ab- 
fteine from all beginnings, and occafions of finne, 
as precedent a&ions, and obje&s of ill • Ic is to have 
a peremptory abftinence, and fulldeniall, not med- 
ling with any thing that hath any^affinitie with finne . 
If you doe not negleft to refift the beginnings, this 
is the way to come unto the utmoftends of it, there 
be chaines to draw to finne : lames i. 14,, Everyman 
is tempted, when hee is drawne of bis owne lufi , and is 
iniiced: then whenluU hath conceived^ it hringeth forth 
finne, and finne ^ when it is confummate, it hringeth forth 
death. This is to cleare God in the matter of temp- 
tation, aman is drawne with hisowne luft untoir. 
Fir ft, a man doth gaze on his finne, and dally witji 
ir, then hee comes to be intangled in it 3 fo that he 
I cannot get loofc againe, even as a fifh that is faft to a 
1 hooke. 

.Thirdly, followestheaffentuntoit, when hee is 
taken in the net. And laftly, follow.es the commit- 
ting of a&uall finne which doth bring forth Death • 
So,firft,thereisthechainethatdrawes to finne, Se- 
condly, the gazing oh it 5 Thus Evah did admire and 
j gaze on the f ruite, and did thinke that if /hee might 
tafte of it, (hee (hould come to know good and evill, 
but (hee was deceived, fo wee are deluded by finne. 
Firfh by gazing on it, then by being intangled in ir, 
aftefward* proceeds a will thereunto, and laftly, the 
committing of finne, which doth bring forth death, 

fo 



How t$ mortifie evill Ccncupifceme* 



x8l 



fo that death followes finne •When a man hath com- 
mitted the fin, it caufeth the hardening of the heart, 
and fb makes him not fenfible of the things of the 
Spirit; The greater finnes doe caufe the greater Har- 
den in gs, and makes the heart for to become evill, and 
fo a man comes to have an unfaithfull heart $ as an A- 
tkeiHjo think the Scriptures are not truc 5 that the pro- 
mifes of God are not true:and laftly >unfaithfulnefTe, it 
cau/eth a departure from God:as in Heb.y.i^An unhe- 
ktving hem caufeth a departure from the UvingGod.TzVz 
heed there bee not an evill and unbeleeving heart in 
you,for if there be,then there will be a departing from 
God, therefore we (hould not be led by any thing to 
gaze upon finne, that wee may not bee intangled in it. 
Therefore let us at the firft, checks the very beginn- 
ings of finne, andrefift all occafions. 

Athirdmeanes to overcome this finne, is to bee 
exercifed with the contrary delights : as wit.h Grace 
and Holinefle. This is the meanes to mortifie the 
heart, and to empty it of all kindeof lufts, and they 
cannot bee emptied out of the heart, unlefie better 
things bee put in ftead thereof 5 you cannot weaken 
blackeneffe, better than by white. 

Therefore the way to change the heart after finfull 
objedte, and the mortifying of thefe lufts, it is to get 
delight in better things, and to labour to have neerer 
communion with God, and to bee zealous of Gods 
caufe,iCto-.io.£. 

Laft of all, to conclude, The meanes for mortify- 
ing of this finne, is, you muft adde prayer unto all the 
reft: To pray unto God to baptize vou.with his ho- 

. Bbjl ly 



^ 

Meanes, 

Grace 3 Ho- 

linefife, 



4 . 

Meanes is 

Prayer, 



182 



How tomortifie eviH Concupiscence. 



ly Spirit. Let a man bee left to himfelfe, and it is im- 
poflible for him to mortific, except God will doe it • 
Therefore, wee are to pray unto God tp give lis his 
holy Spirit. When the Spirit of God doth come in- 
to the heart, it is as fire,and puts another temper upon 
him than was before 5 it turnes the firings of his heart 
to another tune, and doth make him approve of that 
which God dotti require. This is the way to morti- 
fie luft. The more a man is carryed to the love of 
one, hee is many times the more remoyed from ano- 
ther- but the more a man is carryed to God, the 
more hee is wained from inordinate lufts, and being 
mortified, he is the more inclined to God, CMal.^.2. 
Who frail ft and when heaj?peares ? for hee is like a Refiners 
fire, and like to Fullers Sope. Chrift (hall doe that when 
hee comes, that none elfe is able to doe. Asinrefi- 
ning'and purifying the heart, ufe what meanes you 
willj except you ufe fire, you cannot refine droife 
from Silver : So ftaines that are in a mans garment, 
wafh them as long as you will with Scpe, they will 
butfeemetheiw , /&$ but when they are broughtto 
t he Fullers hand, they are foone rubbed out : So let 
a man bee left to his owne fpirit, hee will runne into 
a thoufand noyfomc lufts 3 but when Gods Spirit 
is clothed in a mans heart, then it doth keepe him 
from the wayes of finne, ReveUt. i. ro. it is faid of 
lohn^ Tiat he \v*4 ravijhed in the Spirit, a* a man locked in 
armour : When the Spirit of God doth poflefTe the 
Soule, and compafleth it about, itkeepesitfromthe 
wayes of iniquity, and caulech anaptneffetogood: 
I 7im.i7.For Cod hath not given us the Spirit offe*re,but 

* of 



How to mortifie evillConcupifcence. 



of fewer ,of love,of 'a good and found minde. And the rea- 
fon why men doe negled: it,is,becaufe they know not 
the way to get it. They know not the power and ef- 
ficacy of the Spirit, and that is the reafon there is fo 
little effe<a in this bufine%. Lee a man bee left his 
owne I pirit, and Gods Spirit removed from him, he 
will luft after all evils : Take example ofEliab, and 
lobn BaptiH • It is faid of lobn> that he came in the fpi« 
rit of Eliab, which did excell in him. Take Eliab, and 
extraft that fpirit from him which he had from God 3 
and hee would bee but as other men. Take the dear e 
Saints of God, and take but this Spirit from them , 
how would it bee with them t Even as it was wij h 
David, when God did, but as it were 3 hide himfelfe 
a little while from him, into what dangerous Stents 
did hee fall. Therefore pray to God, that hee would 
give you his Spirit, and that will be a mcanes to mor- 
tifie thefelufts within you* 

It is the Spirit that doth make difference bctweene 
man and man, and for the getting of it, pray to God 
earneftly, and hee cannot deny you. I will name but 
one place more unto you, Alts 2*38339. Reptntandbe 
baptized every one of you intbe name of/efus Cbrift } for the 
remipon offmnes, and youfhaS receive the gift of the holy 
GboH:for the promt fe is to you and to your children y andunto 
all that are a farre eff,even as many as the Lord our God 
fhallcall. So that the men which are converted at ft- 
ters Sermon, did aske. What [hall we doe to befived f He 
faid, Repent and bdeeve y and you jhall receive the hoi) 
Ghosi 3 And further addcth, The prom'tfe is made to you 
and to your children, and you Jhall be partakers of it. 

Not, 



*$3 



1 84 



How to mrtifie eviS Concufifcence. 



Not,thatthepromifeof the holy Ghoft did be- 
long oncly to thofe that were then prefent, but to all 
that have beene borne fince, and are to be borne, 
both ot lew arid Gentile, to as many as (hall call upon 
the name of the Lord. Therefore doe you now,as the 
Apoftles did then, when Cbrifi told them he would 
fend them the Comforter, they fpent the time in pray- 
ers untill they had it : So doe you pray earneftly, and 
be inftant with God for it, and then ccrtainely God 
cannot deny it you; and when you have the Spirit, 
then you will mortifie thofe lufts, and all other Jinnes 
whatsoever ; when you have the Spirit oi Sobrietie, 
ofTemferAnce^fLoveyOfMeeknejf^ofGeriileneJJe^ofLong' 
fufering. The Lord grant you undcrftanding in what 
hath beene fpoken. And fo much for this time. 



HOW 




HOW 

TO MORTIFIE 

INORDINATE 

AFFECTION. 



COLOSSIANS $.$. 

(JMbrtifie therefore jour members which are ufon the earth, 
firmcttion, uncU&nntQe % inoriin&te affeftitndrc. 

Ome of thofe earthly members 
which the Apoftle would have 
us to mortifie, we hare already 
handled • we are now to come 
to fpeakeof the inordinate af- 
fc dions. The Greeke word is 
tranflated by a double word 5 
fbmetimes paffion, fometimes 
affe&ion^but it is all one,fo as the pointiAlear 3 That : 
K^Allindrdinate tjfcttiws mntt be mmified 
A Do&rine that may well bee handled-at large, it 
being gencrall and univcrfall,an unlimited word that 
reacheth unto all particular affe&ions 5 a Dodrine 
that concerneth every man : Men for the moft part 3 

C c when 




185 



Dottr< 



i8<5 



How to mortific inordinate affettims* 



What af 

fe&ions 
are. 



Three 
things in 
the Souk. 

\ 



when they come into the open view of the World, 
havea certainecompofedhabite, but inwardly, are 
full of inordinate affc&ions.-It is a Dodrine therefore 
that fearcheth the inward parts, the minds and hearts 
of men : a Do&rine of cominuall ufc: for though men 
prcflc outward a&ions, yet affe&ions rcmaine unru- 
led. B.fides all this,a Do&rine of no fmall difficulty . 
for as their is nothing eaficr than to with and deSre, 
fo there is nothing harder than to order thefe defires 
aright. For the better handling of the point, obferve 
thefethreethings: 

Firft, what Afftttioin are. 
Secondly, when they are inorkin&te. 
lFhirdly,why they are to be mortified. 
In the firft place, I muft tell you what affedions 
are : by affcdions,ySumuft underftand all affe&ions 
and paflions whatsoever • for the better undeman- 
ding whereof, you muft know, that there are three 
things in the Soule: Firft, the faculries which are to 
theSoule, as the members to the body, Secondly 3 
the inclinations of thofe faculties. Thirdly,thc habits 
acquired from thofe inclinations : Forexampie 3 the 
appetite or will is a facultie of the Soule , and this 
taken in itfelfc, is neither good norevill morally. 
Againe, there are the inclinations of that will, and 
rhefearegdodor evill, accordingastheobje&sthat 
they apprehend are good or evil] 5 andlaftly, the ha- 
bitc is, wfcen the Soule doth accuftomeitftlfeone 
way or other s the habite is good, when the Soule is 
accuftomed to good obje&s, in a good manner, and 
the habite is evill, when the will accuftoraerh it felfe 

to! 






How to mortifie inordinate affeftiw. 



187 



to evili obje<2i,or to good objc&s in an evill manner. 
It is with the paffionsasir is with tbefenfes, Firft 3 
we have the fenfe of hearing, before we heare,and of 
feeing before we fee$then from often hearing or fee- 
ing of the fame objeft, proceeds an inclination more 
to one objed than to another. From that inclination, 
ahabite in the fenfe to ttirne it felfe with mod: cafi- 
neffcand delight upon that object: Thus a corrupt 
habite is bred with us, when the raindc or will turnes 
it felfe often to this or that evill otye<5i$ andfogets 
agility and nimbleneffe in doing: as often doing 
brings dexteririe to the hands • fo if the will or appe- 
tite have gotten a haunt, either to vermes or vices, it 
contrails a habite to it felfe. Now to fhew you what 
anaffc&ionis, wee define it thus: \~An affettiontian 
inclination or motion of the appetite, upon the apprehenfan 
ofgood or evill. I call it an inclination or motion, for it is 
the bent of the will to this or that thing : As for ex- 
ample, when we outwardly love,feare,or defire,that 
is a motion • ^nd for the Inclination, we are to know, 
that in mm, there is a double appetite 5 thefirftis 
Stnfual/, which apprehends things conveyed to rhe 
fenfes ; as to the eye and eare, and fo is affr&ed to 
love, feare, or grieve 5 this I call the fenfuall appetite, 
b,ecaufe it is of obje&s apprehended by fantafie. Se- 
condly,there is a RationalhppetKejthe obje# of chat, 
is that which the underftanding apprehends 5 and 
from hence proceede aft dions to riches , honour, 
preferment,&c. the will being converfant about it, 
Remember<hisdiftindion,beciufeofthc matter that 
followeth, namely 5 that the appitit^ is double, Sen- ^£££ 

C c 2 fuafi ! 



I 



Whit,an 
affe&ionis 



A double 



i88 

A double 
appetite. 



hm so mtrtifie inordinate afftttion. 



fttafi and Rationall, andaffc&ions are placed both in 
thefenfuall, as we love, feare, and defire obje&sex- 
pofed to fenfe ; and in the rationall, as we lovc,f eare, 
or defire the obje<5te which reafon apprehendeth. 

Now to draw this generall divifion into two main 
heads: Nature hath planted an appetite in the crea- 
ture to draw to it felfe that which is good, and to caft 
away that which is evilly therefore are thefc affe&ions 
fuch as apprehend either good or evill, to keepe the 
oncj and to eapell the other $ tfaofc that apprehend 
good, if they fee it, and apprehend it, they love and 
defire it, and love defires to bee united to the thing 
loved, and a defire is a making towards the thing ab- 
fent • when the thing is prefent wee joy in it, when it 
is comming towards us,and there beaprobabilitie to 
have it, then comes hope in ; if we be like to miffe of 
it, then comes in feare $ if no probabilitie of attaining 
then comesindefpaire; if their be any impediments 
againft reafon and right, then we are angrieat it; and j 
this anger is an earneft defire to remoove the impedi- 
ments, otherwife, if weefee reaforvand juftice to the 
contrary, then we arc not properly angry. Thefeare 
theaffe<5Hons that are about good, and thefe are the 
firft kindc ofaffe<5Hons. 

The fecond fort of affe&ions, are thofe that are a- 
bout cvilps in the former there is Jove of tfo/;fo here, 
to turneaway from evill,is hatrcdjif evil be comming 
and we be not able to rtfift it, we feare, if we be able 
to overcome ir,then we arc bold and confident; if we 
be not aWe either to overcomc,or rcfift-the evill,we 
flie from it* if it be unavoidable, prefently we grieve 

at 



How to mortife wording affeffion. 



atir. ButtoJiandlc them more feverally, and foto 
know them as they have reference to goodorevill, 
for except wee know them thus, it is worth nothing 
co us* 

There are therefore three forts ofaffe&ions, Natn- 
rMl^Cat nali 'and Spirituall. Firft, Natural!, thefe affedi- 
onsarifefrom Nature, and tend to naturall obje&s 5 
as for example, to defire meate and drinke is natural!, 
but to. defire it in exceffe is not natutall • becaufe the 
obje&s of naturall affc&ions are limited by nature, 
namely fo much, and no more : Nature hath certaine 
meafures, and extents and limits, and thofe fhe ex- 
ceeds not : Naturall affe&ions make us but even with 
beafts. Secondly, there are Car»a/tz&c£tion$ y which 
arc lufts that arife from the corruption of nature,and 
thofe tend to evill obje&s, or good obje&s in an evill 
manner : thofe affedions make us worfe than the 
Beafts, like unto the Divcll, Uhn 8.44. You are of your 
father the Divell, and his lujls je will doe: that is, thofe 
that have thefc lufts are as like the Divel!,as the fonne 
is like the father : thofe that are bound with thefe 
bonds are like him : that is, they come in a degree to 
the corruption the DiveH hath in a greater degree. 
Thirdly, Spiritual! affections are fuch as arife from the 
Spirit, that is, from the renewing part of man*, and 
tend to good objeds in a holy manner : Naturall 
make us no better than Beafts, carnall than Divels, 
Spirituall make us better than men, like to God, ha- 
ving his Image new ftampt on us 5 they lift us up 

\ above men,.and make us like to Angels. Thus you fee 

I the three kindes of affedions in men. 

Ccr Wc 



189 



Three 
forts ofak 
fedions. 



ipo 



Hsw to vyiriijii inordinate &ffctt'ion. 



AtFt-aiens 
when in- 
ordinate. 



We muft oncly anfwer one queftion brfore vvc goe 
any further ,• the queftion is this : Whether there be 
no fpirituall affe&ions, except they proceede from a 
generall difpofition,becaufe many men feeme to have 
good flaflies now and then,and fo feeme to be regene- 
rate i 

I anfwer, no, they are not fpirituall, regenerated 
affec5ttons,becaufe thefe affe&ions in the foule, how- 
fbever, they are good in regard of the Authour, the 
holy Ghoft, that puts them in, are not fo in regard of 
thefubjed, man, who is yet in corruption, and not 
renewed. If a man have never fo much skill in Mu* 
ficke, if the Instrument be out of tune, the Muficke 
cannot be good • fo the affe&ions, as the fpirits fug- 
geftions are good, but in a carnall man, they arc as 
an Inftrument out of tune : Ic is true that flafhes make 
way to Converfion, but onely whea the heart is in 
tune, and in a good frame, then are the affc<5Hons 
good 5 that is, then onely effectively good, fo as to 
make the heart good,and then the fruit will be good, 
Lch as God will accept. So much to (hew what af- 
fcflians are. 

Now we are to fhew when they are inordinate:but 
fift, know, the affedtions are placed in the foule for 
thefafegard of ir, that is, to give the watch- word, 
that we may repell evill when it is commingj thofe 
that are about good to open the doores of the loule to 
| let it in, and co make out for it if it be wanting; as 
guides that are for the ferviccof thcfouk\to put us 
on to work,& to be more earneft in our adions, they 
I bring aptneffe and diligence in doing 3 when they 

mifle 



How to wortife in ordinate affi >& Hon \ 



ipi 



mifTe thefe ends, then they hinder us in ftead of pro- 
ficing us,, hurt us in (lead of helping u$ 3 carry us to e- 
vill objeds in flead ofgood, then they are inordinate 
either in the manner, or in the end. This premifed 
now, that we may further know them when they are 
inordinate, obferve thefe two things. 

Firft, examine them by the rule which Is the maine 
way of tryall, if they goe befldes the rule they are in- 
ordinate. 

The firft rule is 3 that the objeds muft be good, elfe 
the affedion is inordinate, there muft be love of God, 
forrow for finne, delight in God, then k is good 5 
but on the contrary, to difgrace holineffe, to con- 
demhe excellency in others, to hate that weefhould 
cleave to, abominate the good wee fhould imbrace, 
thefe affedions are naught. 

The fecond rule is the end • examine if they take 
their rifeamiflej though the objed be good, yet if 
the manner be naught, they are inordinate : Now the 
manner is naught when the end is naught ^ as for ex- 
ample, many men defire and feeke for excellencie of 
parts, but to what end i Why,for vaine-glory, not to 
doe God fervice : This is for a wrong end : fo zealc 
is an excellent aflfedien, none better,but if the end be 
naught, the affedion cannot be good. lebu was zea- 
lous, but he altogether refpeded himfelfe. 

The third rule is, though theob}ed be righr, and 
the end right, yet if it exceed the meafure, the affedi- 
on is not good:Davids love to his children was good, 
an<d the objed good, yet he fayled in .the meafure. 
JMtfes anger was good, yet when he caft the Tables 

out 



The firft 
tryall of 
irtordiricc 
affedious 
is, to exa- 
mine thcia 
by the 
RuJc. 

Rulei* 
Rule 2. 



Rule I 



19* 



Rule 4, 



The fc- 
cond triall 
by the cf- 
fcCts. 

Efftill. 



Hon to mortifie inordinate affeftion. 

out of his hand, ic was an excefTe, and defective be- 
caufe exceeding, though excellent and commendable 
in another kinde. 

The fourth rule is, though the objefl be right, the 
end right, the meafure right, yet if the affc&ion be 
not in order and feafon, that is, if it take its wrong 
place, and thruft into the roome of another, it is a 
caufe to make it inordinate : As for example, to defire 
to doe bufineflfe in a mans calling, is good, but if this 
defire,prevaile with him at fuch time as he (hould be- 
ftow in prayer and holy duties 5 as when he (hould 
come to heare the Word, then they arc inordinate • 
for feafon muftbekepttoo: therefore when an af- 
fe&ion comes,if not in feafon,anfwer it as Chrift did, 
The home is not yet come : this is the way to judge of 
them by the rule. 

The fecond way of tryal!,is to know them by their 
effedts, and they are foure, as the rules are foure. 

The firft effeft is, if any affe&ion hinder rcafon, (b 
as to trouble the aftion, then ic is inordinate- for af- 
fe&ions ought to be fervants to reafon; if they di- 
fturbe,then they are not right: As for example, feare is 
fet in the foule to give the watch-word, to prevent e- 
vills • if it (hall appale a man, fo as to let his weapons 
fall, thus it troubles reafon : Ioy was put in the foule 
to oyle the wheeles, and to quicken it more 5 If it doe 
more aftonilh than quicken 5 if immoderate joy, caft a 
man into an extafie when it (hould put him on a&ion, 
orifitbreakeout intoimmodeft revellings, and not 
into prayfes, thy joy is not good : griefe is ftirred up 
to eafe the foule of paine^now, if it hinder a man from 
induring 



Horn to mortifie inordinate affection. 



induring that he (hould indure,it Incomes inordinate. 
The Israelites in Egypt, could not harken co Ctoofts, 
becaufe of the anguifh of their hearts, and worldly 
forrowcaufethdfath, that is, iceaufeth diftempers^ 
and when it thus dryech up the bones, it eateth up the 
vigour of the foule, and makes a man out of frame, 
then it is amiflTe : though Chrifts griefe exceeded any 
mans upon the CrofTe 3 yet he committed all to God 
without any diftempers. 

Thefecond effedis, when they indifpofe us to a- 
ny holy dutie,as wee judge of in diftempers of the bo- 
dy, if there be no appetite to meat ordrinke 5 fo af- 
fedions are inordinate , when chey indifpofe us to 
pray, to doe good, or to fpeake good. 1 Pet. 3. 7. the 
Apoftle exhorteth Husbands to dwell with their wives as 
men of knowledge . chat is, in fuch a manner,^ you may 
moderate affedions with knowledge^*/ jour prayers 
( faith the Apoftle ) be not hindred^ that is, if there be 
any diforder in your affediotfone towards another, 
ir will hinder your prayers. By your affedion you 
may judge, and as you may judge of your affedion 
by your duties; fo of your duties you may judge by 
this rule,howyou are difpofed to holy duties s if there 
beany interruptions indifpoficion, it is afignethere 
is fome diftemper in the affedions 5 all things are not 
ftraight in the inward man. 

The third effed to difcover the immoderatencfTe 
of affedions, is, when they produce evrll adions 3 
which ordinarily they doe, when they exceede the 
meafureand the manner : Anger is an affedion fet 
in the foule,to ftirre up man to remove impediments, 

D d and 



193 



Effetti. 



i Pet. 5.7. 



Effed 3, 



*5>4 



Uqvo to mortijie inordinate ajftttioH. 



Eph.4« »o," 



Efiiti^ 



and thus you may bt angry for finne 5 and other things 
too • now, if it be kept in its owne limits, anger is a 
defire to remove impediments, and not a defire to 
revenge, that is the inordinatenefTeipf it to be angry 
for finne , becaufe it difhonoureth God, is good : 
To be angry for other things redounding on our 
felves, is not evill, fo our anger extend but fo farre, 
as to remove the impediments, not to revenge them : 
As for example, if a man takes away ones reputation, 
and bringsdlfgrace upon him 5 now, to defire to hurt 
fuch a man, rhe affc&ion is amifle, becaufe the carri- 
I age of other men towards us, muft not be our rule 
| toward others • but wee are to make tjiis ufe of it, 
' to be diligent in keeping offthe blow off our felves, 
but not to hurt another man 5 this is inordinate, B^j 
angry, fat finne not, you may be angry, fo as it bring 
forth no evill adions, or evill effe&s 5 fo a man may 
be angry with the infaafible creature, defiring to re- 
move the impediment and put out of the way that 
which hinders the anions. 
^The lafteffeft, is, when affedions draw us from 
God, then they are inordinate, becaufe they Ihould 
draw us neere to him. But, when they make us to 
forget God, there is their inordinateneffe ; For ex- 
ample, wee are commanded, Deut, 12. iS, To rt- 
joycein the good things $f God ^ but when wee /ball re- 
joyce in an Epicurean manner, and forget God, it is 
amiffe; for wee Ihould fo re Joyce, that wee fhould 
raife up our felves to love and pray fe, and give thanks 
to him 5 foalfoforfeare and griefc, if wee feareany 
thing more than God,* and grieve for any thing more 

than 



Bm to mcrtife inordinate tjfeSien. 

" II !■ H I I ■ ■ r. ■• — ... 1 _ 

than forfinne, forcroflesand lofles, more than for 
difplcafing God, thefemakeus forget God, and fo 
become inordinate. 

Now followes what it is to mortifie them, which 
wee have formerly fpoken of at large • in a word, it 
is nothing elfe but a turning of carnall affe&ions 
into fpirituall, and naturall affe&ions to a higher 
and more noble end 5 that is, to eate, and to drinke, 
not onely for natures benefit, but for God, to doe 
him honour, that is the right end • for to mortifie, 
is to re&ifie, and to bring things that are out of com- 
paffe to rule, to fee where they are inordinate, and 
fototurne natural! and carnall affe&ions all into fpi- 
rituall. 

In the next place wee will fee fome reafons why 
they are to be mortified, for reafons doe wonderfully 
perfwade^ and necefficie of mortifying once appre- 
hended, makes men goe about it 5 Let us but confider | 
of what moment it is to have them mortified, what ill 
if we doe nor, what good if wee doe. 

The firft reafon is, becaufe affe&ions are a&ions 
of the greateft efficacie and command in the loule, 
they are exceeding powerfull, they are thewheeles 
or fay les which carry the foule this way or that way 5 
in that regard, becaufe they are foeffe&uall and pre- 
valent 5 therefore it concernes us the more to take 
care that wee re&ifie them • Time was, when afft &i- 
ons did obey the will,and the will the Spirit of God, 
(in the time of Innocency) but now, that fubordinati- 
on is taken away, and that union diffolved, and now 
the affeftions move the heart as the winde the Sea, 

D d a whe- 



lp? 



What it is 
to mortifie 
affe&iong. 



Why they 
arc ro be 
mortified. 



Reaf.x. 



How to mortift inordinate affetllon. 



196 

whether it will or no • therefore it (lands you upon 
Simile, to keepe them under, A metled hoife is a delight to 
the rider, if he be kept under the bridle ; fo the af- 
fections, if they be good,the ftronger the better 5 but 
the Devill hath no better fa&ors than the affe&ions 
are,iftheybeill,they are the beft opportunities for 
him to doe mifchicfe by. 
Reaf. 2 . The fecond reafon why they are to be mortificd,is, 
becaufe they are thpfe that make us either good or e- 
vill men. It isnottheunderftandingoftruth, or falf- 
hood that makes us good or evill men, that is.but one 
opinion and judgement - but as the afF:c51ions are, and 
as the inclination of the will is, fo is a man good or 
bad, lot was called a fir fed man, becaufe hee feared 
God 3 and blejjed is the man that delights in God . and all 
things tvorke together for good to them that love God. It is 
the common phrafe of Scripture, to judge of man by 
his affedions,when his love is right, his feare is right, 
and his forrow right 5 therefore looke to thy affe&i- 
ons which are the motions of thy will 5 fo as thy af- 
fections arc,fo is the man 3 ifmensa<2ions a re weighed 
by their affe&ions: In other Arts indeed, theworke 
commends the Artificer - but here, though the action 
be good, yet it is not good, except the affe<5tions be 
good, becaufe the will commands the whole man, fo 
the goodneffe or badneffe of a man are feene in the af- 
fections. 
***!• 3. The third reafon is, becaufe inordinate affe&ion 
makes much for Satan to take poflc/fion of the foule, 
therefore it ftands you upon to keepe them right and 
BphM.j©. ftraight, Efhcf.q, 20. Be angry, but ftnne not, that is, if 
anger 



fi 



How to- mortifie inordinate affeftion. 



anger execede its meafure, it opens a way for Satan to 
come in 9 and take place in the foule. The example of 
Saul^ i Sam. 1 8. io. will illuftrate this, when the wo- 
men fang, Sauls thoufand, and Davids ten thoufond, 
the Text faith, Saul was exceeding wroth, and after that 
time bad an eye upon David \ that made way for Satan 3 
he was exceeding wroth, and the next morning, Sa- 
tan, the evill Spirit came upon him : fo that you fee, 
ftrong affe<5Hons open the doore for Satan, indas^ 
when the affecftions came to the height, the Devill 
entered into him. Hee was angry at the expence of 
the oyntment upon lefus feet, and upon that he har- 
boured the firft conceit of betraying himuqMarkeq. 
compared with the io„Witches,you know, exceed in 
malice, and this makes way for the Devill to pofleffe 
them • and fo worldly forrow , if it come to the 
heighth, it expofeth the heart to be poiTefTed by Sa- 
tan : So by ftrange lufts Sathan Aides into the hearts 
ofmen, and they fee it norland therefore labour to 
mortifie them, iPet. 5.8. Befoberandwatcb,&c. that 
is, if there be any exceffe in any affedion,if you keepe 
them not in, Satan will enter -, therefore be fober, 
and watch, for ifyou admit any diftemper, hee will 
enter. 

The fourth reafon is, becaufe affe&ions are the 
firft petitioners of evill,though they doe not devife it, 
yet they fet the underftandingonworke • Now, he 
that is onely a worker of ill, hath not his band fo 
deepe in the ad, as hee that is the firft mover : If men 
are exhorted to abfteine from evill a<?Kons and evill 
fpeeches, menthinke that there is fome reafon for it, 

D d 3 but 



191 



1 Sam. is, 
10. 



1 Pec. $. 8. 



Reaf$ 



Simile. 



ip8 



How to mortifie inordinate tjfcftim. 



Vfi. 



but for evill affv&ions they fee no fuch neccflitie : 
butconfider you, evill affections produce evill ani- 
ons ; evill affc&ions communicate evill to man, as fire 
heats water, and yet hath more heat in it felfe 5 fo af- 
fe&ions make fpecchesanda&ions evill: And there- 
fore God judgeth by affe&ions 5 wee indeed judge 
affc#ions by a&ions, wee cannot know them perfect- 
ly, yet doe wee judge by the fame rule as f arre as wee 
can \ let a man have an injury -done him, he lookes to 
the affc<5tion$,that is, to the man, whether it came 
out of anger and malice; if a man hath a goodturne 
done him, he lookes to the aflfe<51ions,if he fees grea- 
ter good in them than in the a&ion- for in a good a- 
ftion, the will is more than the deed, the willingneffe 
of doing it, is of rarer rancke than the doing the thing 
it felfe : So an evill affe&ion is more than an evill 
fpeech or an evill a&ion. In this regard, therefore, 
labour to mortifie them, for they are inftigators of 
evill. 

If affe&ion be of fo great a moment as you have 
heard, then doe that which is the maine fcope of all, 
take paines with your hearts to mortifie them, when 
they are unruly, to bring them under- if ftrong af- 
fections fblicite us , give them a peremptory deni- 
all 5 hearken to the Phyfician rather than to the 
difeafe; the difeafe calls for one thing, the Phyfici- 
an for another • if men yeeld to the difeafe, they 
killthemfelves. Here is the true try all of grace 5 to 
doe fome thing good, when there is no ill toop- 
pofe it 3 thatfis a fmall matter • but when ftrong 
lufts haile them to the contrary, then to refift them, 

this 



Hm to mwtifie inordinate affettion. 



199 



this obedience is better than facrifice : In the old Law, 
they facrificed their fheepe and their oxen , but in 
this obedience a man flayes himfelfe 5 this will is the 
beft part andftrength of a man, for, when hee fub- 
dues his lufts, and brings them in obedience to 
Chrift, hec facrificeth the vigour of the will : Man 
is as his affe&ions are $ affe&ions are to the foule, 
as members are to the body : crookednefle in the 
members, hinders a mans going : fo crookednefle 
in the affe&ions hinders the foule : thofe that keepe 
Clocks, if they would have them goe true, then eve- 
ry thing muft be kept in order : fo m affeflions, keepe 
them ftraight, becaufe they have fuch a hand in the 
will 5 one hath an aflfe&ion to filthineffe, another to 
covetouftieflfe, another to good-feliowfhip, accor- 
ding to thefe, foare they carried, and fuch are their 
a&ions ; let their afft&ions be ftraight, and they 
turne the rudder of the foule another way, they 
cafrus into another mould : therefore labour to fub- 
due them, and fo much the rather , becaufe they 
make a man not onely good, but abundant in good 
orevill h good doth prefcribe to a ftian exaftly what 
hee (hall doe, but yet leaves fome free-will offe- 
rings on purpote,to try our love^to try our affe&ions $ 
the rule ofdutie is left partly to the rule ofaffl&ions, 
that we may abound in good : A man may doe much 
in refolution, but the afle&ion makes it acceptable. 
Paultnight have taken for his labour of the Corin- 
thians, but the fulneffe of his love would not fuf- 
fer him ; that is, God and they fet him on worke. 
ThusafFe&ionsraakea man abound in good : it was 

Davids 



Simile. 



a oo 



Meanes to 

mortifie 

inordinate 

affe&ions. 

Means i 



_ *■ 

How to mortifie inordinate affcttion. 

Davids love to God, that made him build a Temple 
to God : In fhort , affc&ions make a man beautifull 
unto God and man. Now, if affe&ions are fo rare, 
and yet fofubjed to be inordinate, it is wifedometo 
know how^thcy may be helped $ if any ching doth 
want meanes of helpe, this doth, becaufeitis ah:rd 
thing to keepe downe unruly affe&ions • therefore 
wee will come to lay downe fome meanes to htlpe 
you to keepe them downe. 

The firft meanes is, that wee labour to fee the dif- 
eafe; for no man will feeke for cure, except hee fee 
thedifeafe, the fight of the difeafe is halfe the cure 
of it 5 labour to fee your inordinate affedions, and to 
be perfwaded aqd convinced of them. This is a hard 
thing, a man doth not fee his evill inclinatfbns, be- 
caufe thofe very inclinations blinde his eyes , and 
darken his underftanding, and caft a mift before 
him-, notwithftanding which, wee muft labour to 
doe that what we can • as there are divers forts of af- 
fe&ions, fo there are divers fores of diftempers, as 
the affe&ion of anger hath its diftempcr, and this is 
morevifiblej wh'en anger is gone, it is daily feene, 
and therefore it is of no great difficultie to be difcer- 
ned: there are other kindes of affe&ions which doe 
continue in man, when his heart is habitually carried 
to an inordinate luft • as to pride, vain-glory, love of 
the world : no fuch affe&ion can be well difcerned, 
whileft that continues in a man • take a man that 
hath a continued affedion, it is hard for him to dif 
cerneit- a becaufe it doth with its continuance habi- 
tually corrupt the judgement, and blinde the reafon, 

and 



Horv to mortijie inordinate affeftion* 



and ycr you are to labour to difcerne it: And that you 
may two wayes. 

Fir{i, bring youraffe&ions to the rule and touch- 
ftone: Secondly, that you may better know their 
aberration from the rule ,confidcr,whecher the affecti- 
on have any ftop^acraffedionis like a River, if you 
let it runnc without any flop or refinance, it runnes 
quietly, but if you hinder its courfe , it runnes more 
violently 5 fo it is with your aflfcitions, ifyoadonot 
obferve to know the flops and lets of them, you fhall 
not obferve the violence of them fo well. So then,£he 
firft way for a man to come to know his affe&ions is 
to obferve them in any extraordinary accident if any 
lofTe come to a man in his eftate,or if hebe croft in his 
fports, or hindered of hispurpofe, lethimconfider 
howheedothbeareic$ that is, trie how you carrie 
your felves towards it 5 this will be a good meanes to 
difcover our affe&ions : when they come to thefe 
flops and lets, they are beft difcerned by us. 

Secondly, in this cafe, it is good wee make ufeof 
others eyes 5 a man fees not that in himfelfe which a 
ftander by doth, hee is free from the affe&ion which 
another is bent unto,and therefore another can better 
judge of it : as a man that is ficke of a Feaver, he can- 
not judge aright of taftes, becaufe hee hath loft the 
fenfeoftafting, that which is fweet may feeme bitter 
unto him 5 but hee that is in health, can judge oftaftcs 
as they ai;e:therefcre it is good to makeufe of friend-, 
ancf if wee have no friends, it is wifedome in this cafe 
to make ufe of an cnemie ; that is, to obferve what in- 
ordinateneffe bath beene in them, and what hath hap- 

E e ned 



201 



Twowaies 

howcodH- 

ccrnc a 

continued 

inordinate 

luft. 

I 



Simile, 



lea 



Caufe* 
and reme- 
dies of in- 
ordinate 
aftc&ions. 

Caufe i. 



How t» martifie inordiaAte ajfettion. 



ncd unto them thereby, and fo to judge ofourownc. 
And this is the firft thing that I will commend 
unto you, to labour tofeeyourDffi.<3ions,andtobee 
convinced of them; when this is done, in the next 
place wee will come to fee the caufes of inordinate 
affaftioris; and feeing we are applying medicines, as 
wee fliall fee the caufes of inordinate afFedions, foto 
each of them we fliall adde thefe remedies. 

The firft caufe of inordinate afR<5iion, is mif-qprt- 
bwfion, that i?, when wee doe not apprehend things 
aright, our affe&ions follow our apprehenfions, as we 
fee in a fen fiblc appetite ♦, if a thing be beautifull, wee 
are apt to loue it, and like of it ; but if it be deformed, 
wee are apt to hate it : for as things doe reprefent 
themfelves to the will, fo wee are apt to conceive of 
them : the will turnes a mans a&ions this way or that 
way, notwithftanding, the underftanding is the Pilot 
that turnes the will: fo that our apprehenfion is the 
firft caufe of our inordinate affl&ionsj by this w*e 
over-value things that are evill, and undervalue things 
thatare good. Reftifie therefore the apprehenfion, 
andhealethe difcafcj labour to have judgement in- 
formed, and you (hall fee things as they are. AfFe- 
dions, (as I faid before ) are of two forts, one Senfits/l, 
arifing from fancie, the other Rationally arifing from 
judgement : All that wee can fay for the former 
afk&ions, is this, men might doe much to weaken 
thofe affe&ions in them ( if they would take paipes ) 
by rcmooving the objt&s \ that is, by withdrawing 
the fewell,and turning the attentions another way: 
if wee cannot fubduc any fenfuall affe&ions in us, let 

us 



How to mortife inordinate affeftion. 



\ us bee fubducd unco it,- and bee as any dead man: In 
| cafe that wee are furprifed by fuch vanities, yet let us 
nochaftcnto a&ionor execution. All that in this cafe 
a man can doe, is as a Pilot, whofe fhip is in great dan- 
ger to be caft away, by reafon of a great tempeft, all 
that heecandoe is to looketothefafetieofthefliip, 
that waters come not into it at any place, that it bee 
not overthrowne : fo thefe evillaffe&ions that are in 
I our rational appetite ,are thefe evil inclinations of the 
I will jthat are lent either to riches,pleafure,vain-glory, 
j or the like obje&s of reafon- 
j Now, to re&ifie your miPapprehenfion of them, 
; firft gzijlrong reafim for to doe it,read the Scriptures, 
ifurnifliyour felfewith Spiricuall arguments, bee ac- 
quainted with fuch places as ye may fee thereby the 
| finnefulnefie offuchaffe&ions: It is a great wifedomc 
in a man, firft to findc out the thing hee is inordinate- 
ly affe&ed to 5 and never to reft , till heefinde the 
things that are finncfull in him: therefore, the ap- 
plying of reafon will make us able to doe i-c : and if 
we can doefo, wee (hall bee able to goe through the 
things of this world rightly : You are inordinately 
affedtcd to wealth.- Apply reafon and Scripture here, 
as thus.- It is a wife mans part to ufe earthen veffcls, 
as filver$ and filver veflels, as earthen; the one will 
ferve for ufe as well as the other: So in the things of 
the World, hee that is ftrong in reafon, and wife, 
were they reprefented to him as they are, hee would 
ufe a great eftate without fetting his heart upon it, 
more than if it w£re a meaneone : and in the condi- 
tion of this .life hee would fo carrie himfelfe , 

Ee 2 



203 



as 



Simile. 



Remedy 



.04 



How to mortifie inordinate AJfettiws* 



Remedy u 



as if he ufed them not : this the Apoftle would have 
us to doe, to ufe the world, at though wee ufed it not : and 
then we fliould chinkc the beft things of the world to 
be of no ifloment,and that we have no caufeto rejoice 
in them. Wee are to ufe the world with a weaned 
aflfl &ion,not be inordinately carried with love there- 
upon in worldly things •, there is an ufefulneflfe to be 
looked at, but to feekc to finde baitesin them, and to 
fet our hearts upon them,that will hurt us exceeding- 
ly 5 if we looke for cxcellencie in worldly things, and 
couch them too familiarly, they will burne and fcorch 
us; but if wee ufe them for our neceflitie, and fo 
ufe them as if we did not, we (hall findc great benefit 
and comfort by them. This is the difference between 
Earthly and Spiritual! things, you muft have know- 
ledge ofthefe,and this knowledge muft be affeftive : 
the more love you have^he better it is : butin earth- 
Jy things, the leffe love we have, the better is is : for 
in earthly things, if our love exceede our knowledge, 
they are fubje<ft to hurt us. What is the reafon a man 
takes to heart the death of his friend, or the like acci- 
dent < For a while he grieves c xccedingly, but with- 
in a monethjor ftort time after, his grief e is paft : and 
then bee fees the death of hk friend is no fuch thing 
as he.tooke itfor 3 and thought it to bee: had he then 
fcenc that which now hee doth 3 hee wtiuld not have 
grieved fo much. 

The fecond way to rc&ifie mifopprehenfion, is by 
faith : for by faith wee are to belecve the vanitie of 
thefe earthly things, and we are to BHeeve the power 
of God, who is able to blow upon th.em, and to caufc 

them' 



How to ntortifa inordinate affeftion. 



2.0 



them to wither s fo that faith is a great caufe to re&tfie 
the apprchenfion,as well as reafon : Paul counted the 
beft things'of the world, but drojfc and dung ,and Mofes 
cared not for the pleasures of Egypt, it was their 
fcith that caufed them to doe fo , they did bclecve 
the-tcue priviledge they had in Chrift : this doth 
raife up the heart , and caufe us more and more to fee 
the things that are earthly, how flippery and flitting 
chey are. 

The third way to reifilfiemiPapprehenfion , is ex- 
perience 5 wee are not fo much as to touch us of that 
j thing wee have found to bee true by experience ; let 
i a Souldier bee told of dangerous effetts in the warre, 
1 perfwadehim what you will, and tell him how terri- 
| rible it is, hee will not beleeve, till by experience he 
! hath felt the fmart of it : So when a man is entered 
I upon the doing of any difficult thing, which hee 
| hath beene accuftomed to doe, the expense hee 
| hath t>f often being infuch dangers, and having felr 
jno harme, that doth re&ifie his affe&ions- Experi- 
ence is a fpeciall meanes to tame them ; let a bead be 
brought to a mans hand that is fearefull at firft,* but 
! by experience and day ly ufing of it , fo you tame the 
bead: So our aftc&ions. are unruly things, like un- 
tamed beads, but when experience hath difcovered 
them ,. it is a good meanes to re&ifie them : there- 
fore it is profitable for us, to call to minde things that 
are paft : If wee would but call to minde hew fuch a 
thing wee joyed in, and yet it ftaid not with us 5 our 
joy would not bee fo inordinate in other things: if 
we would remember how fuch a creffe we furvived, 

E-f 3 our 



Remedy^, 



206 

Remedy 
4 



Caufei. 



Remedy 



How to mortifie inordinate affettton* 



our gricfe would not be fo inordinate in future events. 

The fourth way to re&ifie mif-apprehenfion, is by 
the example of others 5 that is, to fee how Others have 
bcencaffedlcd with the inordinate affe&tons, that we 
havebeene in our (elves ; and examples doerunne 
morc'intothe Senfesthan Rules doe ; therefore thinke 
of Examples to ftirre up AfFe&ions, either to croffe 
them or fubdue them. We fee by the reading of Ki- 
ftories,asof the valiant Afts of fomeof the Wor- 
thies- as of IuliudCtfar, and others, fome, by read- 
ing of great exploits that they themfelvcs had done, 
have beene ftirred up as much as in them lyed, to doe 
the like,fo that examples of others arc very effefluall 
in this kinde. If a man would confider Paul, how hee 
carried himfelfe in the things of this life, and how 
David, K^tbraham, and Uttofes were affe&ed to tbefe 
outward things, what they had, and what they might 
have bad ; their examples, and fuch as we have heard 
of, to be holy and righteous men, or fuch as weefnow 
know to bee fuch, isa great helpe to rc&ifie the affe- 
&ions 3 and to fet the Iudgement ftraighr. 

The fecond caufe of inordinate aflft ftion, is weakc- 
nejfe and impotency, which doth ftickc in a man ever 
fince the fall of <J<fdk/*,ind makes him (ubjeft topak 
fion$ and therefore yeefee the weaker Sexe, as they 
areweakerin understanding, fo they areftrongerin 
paffion ; let a man be weake, hee is fo much the more 
ftrong in paflions • and as his ftrength is more,fo hath 
hee more ftrength to refift them. The way to reme- 
die this, is, to gather Jtrengtb h the more ftrength wee 
have, the more able we are to refift temptations, and 

as 



titw tQ mertife inordinate Affeftiev. 



as a man is weake, fo he i§ the more fubjed unto them 
(as when he is young) but rtrength o^ermafters them! 
Attc&ionsare in a man, as humours are in a body . 
when the body is in health, it keepes in thek humours 
tint it doth not fecle them 5 but when*a pian is fickc, 
then thefe humours ftirre up and troubles man; So 
when;thefouleisin health, thefc ill humours of the 
foule, inordinate aflft&ions are kept in by maine 
ftrength : but let the foule grow weake, and the paf- 
fions get ftrength. Now, the meanes to get flreogth 
againft paflions, is to get a greater meafure of the Spi- 
rit, the more Spirit the more ftrength : Epbtf 3 . 1 £. 
Pray , that you may bee ftrengtbemd by the Spirit of the in- 
ward man: the more flefh wee have in us, the more 
weakeneflfe we have % the fpirit that is in us, doth Juft 
after envie, and pride, and the world. Now, how 
fljall we help? ir, but by the Spirit that is without us 5 
that is, by the Spirit of God : Let a man be in fuch a 
temper, that the Spirit of God may rule and pofltfle 
his heart 5 while bee is in thistemper, his ordinateaf- 
fe&ionswill not ltirre, but when the Spirit is away, 
then there is a hundred wayes to caufe them to be un- 
ruly : that which feafqtas a man is prudence 3 wife- 
dome, and Grace 5 the more a man hath of thefe, 
the more he is able to fubdue them. 

The third Caufe of inordinate aflfc&ions, is, the 
lightneffi cftheminde, when it hath not a right Ob- 
jedtopkeh it felfe upon, which 3 when that wants, 
the af£&ions being left to uncertaineries, they muft 
needs fall upon wrong Objcifte : When a man in his 
courfewantcthan Objcft for his aime, the wayes of 

his 



507 



Simile, 



nphcCj 



* 



Caufe 3 . 



2C8 



How to mmifie inordinate affettim. 



Remedy 



oajeft of 
our a fie 
ftion, 
God, 



hherrourareathoufand ;% fo when a man doth miffe 
the right- objc&fti affe&ion, they have a thoufand 
wayes to draw to inordinatenefle : men runne up and 
downe with their affc<5Uons upon uncertainty , and 
they never cafl: how to (hunne them afterward, till the 
i end of their dales bee run our. Now, to remedy this, 
J our way is s to finde out the right objett whereon the 
I affections (hould bee pitched, and this Obj :& is God • 
thu is, the affe&ions muft all looke towards God, 
TKe^rigU and have them fixt upon him 5 you are never able to 
fubdue your affc&ions and to keepe them under, till 
you pitch them upon God : whileft our affe&ions are 
loofe, they are unfteddy and unconitant 5 every man, 
till his heart be fet upon God, his affedions are. wan- 
dering up and downe 5 but when a man hath God to 
fit his affe&ions on, and they are once fetled on him, 
then he feekes another kinde of excellenpy,and frames 
his life after another fa(hion,h%fets his affedions upon 
other excellencies : As when a man hath a place for 
to buildjif his minde be to have it done with excellent 
workc-manfhip, ther>hce will take none but principal 1 
(tones, hewneand fquared fit for his purpofe to build 
vvirhall, but if a man be to build a mud-wall,any rub- 
bifh and trafli will fer ve the turne to make it up : So, 
when our affe&ions are on high matters, fuch as God 
! andChrift, they looke upon things that are noble, 
and not upon the rubbifh and trafh of the world , we 
will choofe the principaileft ftones for our principal! 
building; but if otherwife, wee ftrivc to finde con- 
tentment in the Crcaturcs,we care not how we come 
by them • that is, any rubbifh will ferve the turne to 

! e« 



Bw t$ mortip inordinate ajfcttion* 



get riches withall, and honour and preferment in the 
world jbut if ever you will fet your affedions ftraight, 
pitch them upon God. 

The fourth caufe of inordinate affedions, is, that 
confajfon that riftth in the hem at the fir 8 rifing eft hem • 
ana they are the vapours and mifts that blinde the 
reafon, and make a man unable to refift them, be- 
cause the putting out of the eye of reafon, muft needs 
trouble a man exceedingly; even as a moate in a mans 
eye troubles him,that he cannot fee as he fhould doe 5 
And therefore thefe mifts that are caft upon the eye 
of reafon, doe make a man unable to refift them. Id 
fuch a cafe, the way to helpe them is this 5 to make up 
the bankes when the River is at the loweft ebbe $ that 
is,to make up the bankes of our affedions, before the 
tyde of inordinate affedions doe come in -we are not 
at firft able to rule thefe inordinate affedions , but yet 
if the bankes be made up afore-hand, wee may morti- 
fie them. A man is toconfider before,how he is able 
to be affeded, and for this, let him looke into the for- 
mer wayes, and fee how he hath beene affeded, and 
how he is apt to be affeded againe 5 and when he is in 
fuch circumftances, let him take a good refolution, 
never to returne t<z> fuch inordinate affedions, as hee 
did before : When a man is fickc of an Ague, to give 
him phy ficke when he is in a fore fit, is not the fitted 
way, it is not then in feafon- but it werebeft to be 
done in his good dayes, before his fie : fo wee arc to 
makeup the banke of our affedions, before the tyde 
of inordinate affedions doe come, to have a ftrong 
refolution, wee will not be led by fuch an ^ffedion as 

F f before. 



2 op 



Caufe 4. 



Simile. 

Remedy* 



Simile. 



2IO 



Simile. 



Bow to mortifie inordinate affefiion. 



before. And if this prevaile nor, then wee aretofuf- 
pend the execution of our paflions, that is, to doe no- 
thing for a time:If a man finde any paflion in himfelfe, 
let him abftcine for that time, ( if it be poflible ) from 
the doing of that which it moves him unto -, becaufe 
that he is then moft fuhjedt to doeamiffe : You fee a 
♦I barrell of Beere,if it be ftirred at the bottome, draw 
it prefently. and it will runne muddy, but if you let it 
reft a while, and then draw it, it will runne cleare: 
Soamaninhispaflion 3 hisreafon is muddy, and his 
a&ions will not come off cleare;, therefore it is good 
fR fufpend the execution, howfoevcr : For the fuf- 
j pending of the adlion in time of paflion, is very profi- 
table 3 though a man thinke for the prefent,whileft the 
paflion is upon him, that he doth not erre, yet becaufe 
then wee are moft fubjed to erre, fufpend for a while. 
Paflion is ahinderancetothefacultie, as jogging is to 
the arme when it is a fhooting,or unto the hand when 
it is a writing 5 therefore, if a man doth find that pafli- 
on is on him, let him doe nothing : A drunken mans 
wifeft courfe is to goe home, and doe nothing that 
night,unlefle the good worke of repentancejour pafli- 
on is a kind of drunkennefle 5 the one is almoftasfub- 
jc<S to mif-take an error as the other. 
Caufe 5. The fifth caufe of inordinate affe<ftions 3 is the cor- 
rn]>uo»of2{ature, which is in every man fince the fall 
of A dam. Will you know the rcafon, why Beares, 
and Wolves,and Lyons, carry themfel ves fo cruelly * 
It is , becaufe their nature is to doe fo . Will you 
knowwhyafinfullman is fubjeft to affe& things in- 
ordinately* the reafon is, becaufe he hath a bad na- 
il turej. 



Simile. 



Hovo to mortifie inordinate affettion. 



ture- itisnaturalltohimtodoeit, and as readie to 
him, as fparkles of fire toflie upwards 5 We fee, fome 
men are apt to be taken with fuch a difeafe, that is 
bred and borne with them, they cannot efcape it. 
Now, the remedy to remove the evilncfiTe of nature, 
is, to get new natures, that is, to get another nature, 
a holy, regenerate difpofition, untillthen, men fhall 
never be able to doe it 5 many labour to mortifie 
their afFe&ions, but yet cannot, becaufe they are bu- 
fie about the particulars, and never regard thegene- 
rall ; they can never make the branch good, except 
they make the tree good, therefore the way to mor- 
tifie, is to get a new Nature : Confider whether your 
nature be renewed, whether that be caft into anew 
mould, ifitbe, this is the way to mortifie inordinate 
affe&ion , this is the way for the generall : So al- 
fo it fhouid be our care for any particular affe&ion, 
that we finde our felves mod prone to by nature, la- 
bour to thwart nature in that particular : Are you gi- 
ven to wrath by nature? endeavour to be humbler 
and meeker than other men ; Is your nature more in- 
clined after gaine? Labour to be eftablifhed with a 
more free fpirit h and this will be a meanes to mortifie 
you- otherwife, you fhall never waine your hearts 1 
from earthly things, till you have a tafte of fuch fjpiri- 
tuall things, that is, you fhall never winne your hearts 
from j >yes, except you have joy and delight in 
Chrift • you (hall never overcome the griefe of loffes 
and erodes, except you tnrne your affedions to fee 
the loathtomencrffe of finne : Contraries in nature 
doc expell one another ; cold is expelled with h&at ^ 

F f 2 darke- 



211 



Remedy, 



na 



Caufe 6, 



Remedy. 



Simile. 



How to mortift inordinate affeftlon. 



rrov. 29. 

30. 



dirkenefle with light \ fo you muft expcll carnall af- 
fections with fpirituall. 

The fixtcaufe of inordinate affe&ions, is careUfreflh 
and remijhejje 5 that is, want of fpirituall watchfulnefle 
over the heart, when men rather give occafion unto ! 
the affedions to be inordinate, than prevent the occa^ 
fions of it. For the cure of this , take heed, not of 
finne onely, but of the occafions of finne ^ for a man to 
hate finne, and not to hate theocafionsof it, is to 
deceive himfelfe , that is all one, as for a man to 
walke upon Ice, that is afraid of falling : Iron will 
move, iftheload-ftonebe neere : So the affe&ions 
willftirreup, if there be any alluring finfull objed. 
And therefore, if finne knocke atthedooreofyour 
hearts, you muft not let it in prefently, but aske his 
errand 3 plead the caufe with it, and confider the 
hindrances and inconveniences that come by it. 
For a man to fay, I will give over my lufts, and yet 
will keepe fuch company ashee did before, andufe 
his old haunts , hee doth but deceive himfelfe : 
Proverb. 29. 19. <JMake no friendjhip with an angry wan, 
and with a furious wan thou jhalt not goe : Prov.2%. 
30. Be not amongB Wine-bibbers \ that is, if thou haft 
ufed this company, and ufeft it ftill, thou fleeft not 
occafions of finne 5 and therefore wee muft watch 
over our foules, the heart is deceitfull above alt things 5 
take heed to the beginning of your affe&ions, and 
looke to the beginning of inordinate lufts, when you 
fee it rifing, if you perceive but a glimpfe of it, 
quench and refift it , elfe it will coft you a great 
deale more paines afterwards : the affedions by little 

and 






How to wortife inordinate affeflion* 

— ■ — .- . _ . . _ . _ 

and Iitlcjgiving way to thcm,will foonc get ftrength 
if you let i hem alone,youfct your hearts and mindes 
on fire: Amanthatis full of anger, or any paflion, 
knowes not how to helpe himfelfe, fo dangerous is it 
to give way to affe&ions, that they carry a man una- 
wares to inordinatcnefle • the beft way therefore is to 
quench it at firft • if you cannot quench it when it is a 
fparke, how will you doe when it is a flame ? As you 
are fo looke to the beginning, fo take heed of making 
falfe truces w ich them ; for inordinate affedions doe 
more hurt by ambufhes and fecret invafions, than by 
openwarrc, therefore looke to them on every fide 5 
left they rob you of Grace before you are aware. 

The feventh caufe of inordinate affe&s, is, the roote 
whereon they grow, labour to fee the roote, and remove 
it : If one affe&ion do diftemper the minde, it drawes 
on another diftemper, and you cannot lcffen that la- 
ter inordinatenef!e 3 unlefTe you weaken the former, 
which was the roote of it : As for example. Anger 
growes upon pride, you fhall never leflen or cure that 
affe&ion of anger, except you weaken pride : Now, 
pride caufeth anger and contention, lonah was angfy, 
whence came it but from his pride? When a man 
through pride knowes not himfelfe, he forgets God$ 
and this man that forgets God 3 will bee violent in his 
griefe, in his complaints, inhisfeares, in his defires, 
and will never bee healed, till hee bee humbled, and 
brought to a bafe eftimation of himfelfe. 

Laftly, I would have you to know, that God is the 
onely Agent' in this worke of mortification : and j 
therefore have dependance upon God, for it is Gods i 

F f 3 • Spirit j 



213 



Cmfe 7. 



214 



Pfal. 33. 
13.14. 



rfc. 



H$w to mortifie inordinate affeflhn. 

■■* rz -** ' * — .- " 

Spirit that muftcaufe a man to mortifie : man is not 

able of himfelfe, except God perfwade him, Pfal. 33, 
13,14. Except the Lord fpeake once and twice to us, 
we will not regard it : Paul was troubled with a ftrong 
affe&ion, what doth he i He goe* to God, and prayes 
to him to take away that ftrong mift 5 and fo muft we 
doc, pray to God inFaith 3 doebutbeleeve,andwee 
(hall have our rcquefts granted: continue in Prayer, 
and hold out without wearineffe, and be your afff &i. 
ons what they will be, yea never fo ftrong 5 fuchas 
fou tfiou^ht would'never be mortified 5 y£t you (hall 
overcome them. 

The laft ufe that is drawne from hence, is this : If 
inordinate affe&ions are to bee mortified, then is any 
excefle in any defire finfull 3 and for which wee ought 
fliarpely to reprove our felves : many grieve for fome 
other temporall things, this is inordinate, when they 
can yet joy in other things • fo we qualifie our griefe;s 
with joyos,and our joyes withgriefes, we are not in- 
ordinate : but we are to take heed of excefle irtfhem, 
forthat makes them finfull : as our over-grieving at 
croffes and loffes \ our over-loving of earthly things 5 
too much delight in fports : Thefe are turned into fin 
to us, affections are fet in Hie heart for the fafegard of 
the foule : A foole indeed, for want of skill, may hurt 
himfelfe with them, but he that is skilfull, knowes 
how to ufe them without prejudice to himfelfe • and 
if they be thus well ufed, they are very fer viceable to 
the foule • but if they be once ftrong-headtd ; that is, 
get the bridle betweene their teeth, Jo as they will 
not bee ruled, then they proove hurtfull unto us. 

Marke 



How to mertifie inordinate affeftion. 

Marke what the wife man faith of the luft of unclean- 
neffe$anditistrueofallfuch Jufts, the pong man is 
pine by them : therefore fight againft theluftsofun- 
cleane and inordinate affe&ions.^ And that you may 
doe it, and be billing to pare with them, marke thefe 
motives following. 

The firft motive I take out of i Tim. 6. i o. The A- 
poftle fpcaking of covetoufnefTe, cals ix^thermeofall 
evtily&c. and what may be faid of this, may be faid of 
any other finnc very truly- this is one motive: Inor- 
dinate afft&ions promife profit and contentment, 
and yet will pierce you thorow with many forrowes; 
that is, ittakethaway the health and tranquillicic of 
thefoule:evenas the worme doth eate the fame tree 
that doth breed ir. And looke as the inward freate of 
an Ague is worfe than the outward heate 5 fo thefe 
inward Ulcers ofthefoule and affedions doe trouble 
us, and pierce us more than any outward grievance 
ivhatfoever, that can affault the body 2 Let a man 
haveboufes in the Cittie, goodly Gardens, Orch- 
ards-, Lands , and all contentments on every fide • 
yet his inordinate affe&ions doe not fuffer him to 
injoyany one of thefe, nay, not to injoy himfelfe •- 
hee cannot converfe 3 -talke, or meditate with him- 
felfe 5 it makes a man to bee wearifome to himfelfe^ 
It hinders a man altogether from doing that fthich is 
good : One difeafeof the body is enoi%htt> take 
away all comforts outwardly that a man harh . 
and one inordinate affe&ion ofthefoule, take* 
away all pl&fure and contentntent within :• Let 
a man bee ficke 9i neither rich Cloathes , ntfr a 

faire 



2iy 



Motives to 
conquer 
and matter 
inordinate 
affedions^ 

Motive 1 



Simile. 



Simile, 



ii6 



How to mortifie inordinate affcfticn. 



Motive. 

2 
Prou.i8. 
14. 



fairc chamber, can comfort him s fo let a man hav^ 
but one inordinate paffion,all other things are nothing 
to him 5 hecakesnopleafurcinthem. 

The fecond Motive is taken front that of Salomon, 
of mAtis (pirit will beare bis infirmities, tut a woandedjpi- 
rit who can beare ? that is, this doth make a man una- 
ble to beare any thing eife : For example, A ftrong 
love fet upon the things of this life, wounds the foule • 
and fo makes it unable to beare the lead loflfe of any 
of them, it deads the heart within a man : So immo- 
derate griefeaddes affliction toaffli<2ion * Immode- 
rate feares are vvorfe than the thing feared, whereas o- 
therwife, af flidions are nothing grievous, if they bee 
rightly ufed: Pad was in prifon, and fo were loftpb's 
Brethren, yet you fee the difference • the one full of 
joy, the other full of griefe and forrow, becaufe they 
had finned • their Confciences were not whole,they 
could not beare their burthen : therefore, looketo 
youraffe&ions, that you may paflTe thorow the chan- 
ges of this life with more comfort , if you cannot 
bring your mindc to the doing of this, then bring 
thofe things to your minde. labour to mortifie them, 
and that is the beft way to bring yourmindestothe 
things 5 my meaning is, if you cannot bring your 
minde to love worldly pleafure and contentments 
leffe, mortifie them to your minde 5 that is,lookc not 
at them as pleafures or contentments • if you muft 
love them, let them feemclefle lovely to you : die to 
them in affe&ion, or elfe,let them die to you in appre- 
henfionj True indeed, without Gods over-ruling 
Power, wee can doe nothing 5 yet wee muft ufe the 

meanes, 



Hovo to mprtife inordinate affeftien* 



meancs, as wee fee in rhe caftirrg of a Die, it is not in 
us to win as we pleafc, bur yet che playing of the caft 
isrequifite- fo the mortifying of the affe&ions, it is 
not in us, yet wee miift ufe the meanes for to doc ic • 
let us not give fatisfa&iontoany luft, but binder it to 
our powers : It is-a fhame for us to have our hearts af- 
fe<3ed with any finfull Iufts, were we more carefull of 
our Soules,thefe inordinate affc&ions would be more 
broken and kept downc by us. Beleeve it, ftrong af- 
fe&ions breed ftrong affii&ions,and fay,thou fhoulo'/l: 
have riches and contentment in earthly things, and 
yec have inordinate affe&ions, this is no helpe for 
thee, it is but an applying of an outward plaifter to 
an inward fore, that wiil doe it no good. 

The third Motive is taken from I Timet iy 6. $. the 
Apoftle fpeaketh there of the Defire of Riches, hee 
faith, that It brttdeth many fodtjh and hurtfull Lufts, 
in that regard wee fhould mortifie them , becaufe 
they are foolifh Lufts, and foolifh, becaufe hurtfull, 
when aman hurts himfelfc out of fome mif-take, or 
by his owne heedleflenefle, hee is properly faid to be 
a Foole : It is properly folly, when a man hurts him- 
felfe, whilcft hee ieekes to doe himfelfc much good \ 
wee feeke to doe our felves good, when wee give fa-, 
tisfadion to every Luft, butyet wee hurt our felves * 
ftrange Afft ftions invite us to finne a and finne brings 
tomifery • and thus they are hurtfull. Shun them 
therefore, feeing God hath appointed them to bee 
mortified, let us mortifie them • wharfbever God hath 
appointed to be mortified, and we will not doe, it is 23 
; hurtfull for us, as K^ichans Wedge wastoi^fo^*. 
1 _^ Gg which 



217 



Simile. 



Simile. 



Motive 
3 

x Tim.d. 9, 



ai8 

Judg.6.14- 

Motive 
4 



Jam.i.io. 



flow to, mo^ufie inordinate affections. 



| lPCC.2.1. 



Ezck.ji, 



Motive 
5 



which is called a cur fed thing • Andfo every unmor* 
; cilied luft is a cur fed thing. Take wc heed of it. 

The fourth motive is rhis,becaufe inordinateneiTe 
! of affe&ions hinders us in the doing of the good a&i- 
j onf, wherein our happinciTe doth corfift, they make 
J the faculties of chc foulc unfit to doe the thingsthey 
; Oiould doe : as James x.2cu the math cfman mrkethnot 
j the rtghteoufneffi of God \ that is, it difablcth a man to 
• worke dkt rightcoufneffe hee fliould doe . and what 
; may be faid of wratb,may be faid of any other aflfe<5ii- 
| on $ As of malice 2 1 Pet .2. 1. Wherefore /dying aftde 
\ all ma/ice, tjre. that is,- while thefc are in you, you 
cannot hcare the Word as yee ought • So for inordi- 
nate defire ofgainc : Ezek. 31* the reafon why the 
people heard without prcfi:, was, becaufe their hearts 
went after their covetoufnejfe : Mortifie thefe lufts, and 
then you fliall goe with e, £b and fafetie in the way 
of godlineffe, yea, wee fliall be carried toir, as a 
Boatc is with the winde, with all facilitic and expe- 
dkenefle. . 

The fifth morive is, becaufe of the fliame and dif- 
honour they doe bring men into $■ men are afraid of 
flume in other things 5 it were to be wifhed, they 
were fo afraid of (hamc in this : Every inordinate af- 
fc&ion is a fliort drunkennefle,and it brings the drun- 
kards fhame to a man 5 drunkenneffe djfclofeth all, 
and fo if there beany corruption in the heart, inordi- 
nate affe&ion drawes ir forth. Every man is afhamed 
of indifcreetneflfe in his carriage; now, what is the 
caufe of indifcreetneffe £ it is the defc ft of wife dome, 
either the forgetf ulnefTe, or not heeding of the time, 
. m place,? 



Horv to moriifit inordinate affcflion. 



place, or a&ion wee are about > and what makes this 
forgetfulncffe < It is the drunkenneffe of paflion. 
When the Apoftlc lames would (lie w who was a wife 
man, he faith, bem/IJhew out a good conversation in his 
tporkes - there will be meeknt ffc and gentleneflTein his 
carriage and behaviour h but, if there be any envie or 
ftrife in the heart, this fhewes a man to be but a weake 
creature : whereas on the contrary, it is an honour in 
a man to pafle by an infirmitie 3 That is a figne of a 
ftrong man, that is able to overcome himfelfe. 

The fixth motive is.becaufe they blinde the reafon 
and judgement, which fliould be the guide of all our 
anions in the courfeof this life 5 that which is (aid of 
briber)', that it blindesmen, and that the affr&ionto 
the bribe makes the finne a great deale morej the like 
may be faid of other finnes: As long as paflion rageth, 
thou canft neither judge of thine ownc, nor of others 
faults: Ifthouwouldeft judge of another mans fault, 
take away the bcame that is in thine owne eje 3 And fo if 
thou wouldeft judge of thine owne faults, thefe af- 
fe&ions muft not blinde the minde and the reafon, 
for fothey will hinder us in difecrning good, and in 
doing any thing that is good • for when the minde is 
corrupted, the will is corrupted- and then in (lead 
of walking in the wayes of God, wee walke in the 
paths of finne, therefore, in regard of the fafetie and 
fecuritic of our lives and adions, wee (hould momfie 
thefe our affedions. 



Gg 



HO W 



1X9 



Jam. }. ij. 



Motive 
$ 



22- 




HOW 

TO MORTIFIE 

COVETOUSNESSE- 



COLOSSIANS 3.5. 

i^Ani Covtmfnejft? which is ldohtri^j. 

Ovctouftteffc, which is idolatries, 
thatmuft bemor&ified as well 
as the other earthly members. 
Now, this Crvetoufre(fc is no- 
thing e!fe but an inordinate 
and finfull dcfire,either ofget- 
ting or keeping wealth or mo- 
ney. The inordinate lofting af- 
ter honours, that is calkd Ambition, too much affe- 
cting of beautie, is called luftfalneflc. And luft is an 
inordinate affeftion, which when it propoundeth ri- 
ches for its objec% it is calkd Covtteufncfa which is I- 
dolacric. Now, Idolatrie confifteth in one of thele 
three things. 

Firft, 




How to mortifie Goveloufmffc* 



221 



Firft, in worfhipping the true God in a wrong 
manner, apprehending him as a Creature, giving that 
co him that agreeth not with him. 

Secondly, when as wee make the Creature a God, 
by conceiving it under the Notion of a God , fo did 
they who worfliipped Iove^ Mars, and thofe Heathens 
chat worfhipped the creatures as Gods, 

Thirdly, when we attribute that unco it which be- 
longed! unto God : as to truft in it, to delight id if, 
to put all our truft andcorfidenceinit ; when as we 
thinke it can performe that unto us, which God one- 
ly can. Now, that Covetoufmjfe is Idolatry, is meant, 
when as we thinke that riches can doe that which 
God onely can doe, as that they can doe us good or e- 
vill. iftbej are Gods ( faith God ) let them dee good or e- 
v:ll. God onely doth good and evill, therefore he is 
diftinguifhed from Idols, becaufe they cannct doe it, 
aflfc&ions follow opinions, and pra&ice folio wesaf 
feftions., Heb. H.6. He that mil come to Ged, mufi be* 
leevein htm. None will worfliip God, unlcfTe they be- 
leeve that God can comfort and relieve them in all 
their diftrcfles*. So when men have an opinion, thn 
riches and wealth will yeeld them comfort, be a 
ftrong rower of defence to free them from inconve- 
niences, this makes them to truft inthem 3 and this 
thought is Idolatry. 

There are two points of Do&rine that rife from 
thefc words. 

The Sift is this : That to feeke hclpe and comfort 
from any creature 3 or from Riches^ and not from God 
alone, is vainc raid finfull. 

G g 3 The 



Efa.41 >*$. 



Hcb*n.6. 



h 



o£i % 



I 



221 



fforp to mortifit CovcioufocJJe< 



The fecond is this : That Covetottfnejfc which is I- 
dolatry, is to be mortified. 

For the fir ft, far to feeke any heJpe or comfort from 
any creature, and nor from God alone, is vaine, and 
finful!,and it muft needs be fo, becaufeit is Idolatry. 
Now, in Idolatry, there are three things: 

Fkft, vanitie and ecnprineflV, i Cor. 8. 4. i^fn idoll 
\ u nothing in the world. Here is vanitie. 

Secondly, finfulncfle : There is no greater/ft* than 

it is, and it is extreame vaine, becaufe wee attribute 

that to it, which doch onely belong to God,tothinkc 

j if chat I am well, and ftrong in friends, have a well 

I bottomed cttatc jbat my mountain isjlrong on every fide, 

I I frail not be moved . This is finfulland vaine ^ you fhall 
; not live a whit the better, or happier for it$ A ftrange 
! P j/Wpx*, contrary to the opinion and pra&ice of moft 
! men. When vvcconfult with our treafures,do not we 

chinke, that if wchavefuch wealth, and fuch friends, 
that we fliould live more comfortably and happily i 
There is no man but will anfwer, that he thinkes fo. 
But yet my brechrcn,wee are deceived, it is not fo : it 
belongs to God onely to difpenfe of his Prerogatives, 
goo J or evill. A borfe is but a vaine thing ( faith the Pfd- 
mijl) to get a viftory , that is, though it be a thing as fit 
as can be in it felfe, yet if it be left to it felfe without 
God, it is but vaine, and can doe nothing. So I may 
, fay of Riches, and other outward things 5 Riches are 
vaine, and honours and friends arc vaine to procure 
bappinetfe of themfelves : So Phyfickeoi it felfe is 
vaine to procure health without God, chey are no- 
I thing worth, hee that thinkes othervvife, errcth. It 



was 



How to mortifie Covetoufnejjt 



| was the folly of the Rich man, that hee thought fo, 
! and therefore fung a Requiem unto his foule : Eate 
and drinke, and be merry ,0 my foule, thsu hattgeod I Aid *p 
for thee for many jeares. Hee did notthinke himfelft 
| happie, bcciufdhehad any intcreft in God and his 
J favour, butbecaufe hee had abundance of outward 
I things, and therefore you fee the end of ail his hap- 
pineffe, Thou foole, this nightfall thy foule he taken from 
thee 9 and then what is become of all thy happineffe. 
Yet fuch is our folly, thacmoft of us reficd on the 
meanes, and on the creatures, andexpedl happineffe 
from them, but ChriH tells us, they will not doe the 
deed ; this night (hall they take away thy foule, 
2nd then ail thy happineffe is gone. The rich man 
thought before, hee had beene fure as long as his 
wealth continued with him, that hee needed not to 
expe<5l any calamine, but now he fees thar he built 
on a fandy foundation. D^xvVjthough a holy man, be- 
ing eftabliflied in his Kingdome, having fubduedall 
his enemies, and furnifhed himfelfe with wealth, he 
thought that Its Mount aine was then made (oft rong, that 
it could not he moved, that to morrow fhould be as 
yefterday,and much more abundant. Butnofooner 
did GOD hide his fece from him , but hee was 
troubled. To (hew that it was not his riches and 
outward profperirie that made him happie, but God 
onely. So Dan. 5. 2$. Belfiazzer ^when as bethought 
himfelfe happie, being invironed with his wives, 
Princes and fervants, when as he pray fed the gods 
offilver, and the gods of gold, abounded with all 
outward profpetitie, and repofed his happineffe in it. 



is 



223 



Lulc.11.19. 



Pfal.30.7. 



224 



I 

Reafon< 



Hew to mortifie Coztmfmjjc. 



is accounted buc a Toole by Daniel, becaufe he glori- 
ficdnotGod, in whole hands his wealth and all his 
wayes were, and therefore hee was deftroyed. Thefe 
things ofthemfelves will not continue our lives, no* 
yet make us happy of themfelvcs; *ee take nor one 
ftep of profperitie, or adverfuie, but Gods hand doth 
lead us. My brethren that heare mee this day, that 
have heretofore thought, that if you had fuch ane- 
ftate, fuch learning, fuch ornaments, and fuch friends, 
that then you were happy. To perfwade you that it 
is not fo , it would change your hopes and feares, 
yourgriefe and joy, and make you labour to be rich 
in Faith and good workes. It will be very hard to 
perfwade you to this, yet wee will doe what wee can 
to perfwade you, and adde certainc reafons, which 
may perfwade you to beleevc it to be fo • if God fliall 
adde a bluffing to them that joyne the operation of 
his Spirit with them to perfwade you. 

Firft, this muft needs be fo, in regard of Gods all- 
fufficiency, he alone is able to comfort without the 
Creatures helpe 3 elfe there were an insufficiency, and 
nnrrowneffe in him, and fo then he (hould not bee 
God, if he could not fill our defircs every way, even 
as the Sunnc (hould be defc&ive,if it needed the help 
of Torches to give light. GodisblefTed notonely in 
himfelfe, but makes us all blcfled : It is the ground 
of all the Commandemenrs. 7hcu (half love andwor- 
(hip the Lord thy God, and him only fhalt thoaftrve. Wee 
muft Jove him with all our hearts, with all our foules 5 
Let not the Creature have any jot of them, becaufe 
all comfort is from God, Gen. 1 7. 1. / am Godall-faffi- 

cicnt, 



H$w to mortifie Covet oufnefjh* 



cUnt^ mike before me and be ptrfeti, that is, love me alto- 
gether* fet your affe&ion on none but me, yee neede 
not gtfe unto the Creature, all is in me. If the Crea- 
ture could doe anything to make us happy, and not 
God,then we might ftep out to it,- but the Creature 
can doe nothing to it, Godonelyis AU-fufficientto 
make you perfeft every way; though that the Crea- 
tures be ufed byGod^yetitis onlyGod that makesyou 
happy,and gives you comfort, and not the Creature, 
Secondly, it muft needs be fo,becaufc of the vanity 
and emptineffe of the Creature, it can doe nothing 
but as it is commanded by God, hec is the Lord of 
Hofts which commandeth all the Creatures, as the 
Generall doth bis Army. A man having the Creature 
| to help him,it is1>y vertue of Gods Commandement; 
it is the vanitie of the Creature, that it can do nothing 
ofitfelfe, except there bee an influence from God: 
Looke not then unto the creature itfelfe, but to the 
influence, a&ion, and application which ic hath from 
Gods fecret concurrence with it,what it is to have this 
concurrence and influence from the creature,you may 
fee it expreffed in ttiisfimilitude. Take the hand 3 it 
mooves, becaufe there is an imperceptible from the 
will that ftirs it to the Creature moving, and giving 
influence and comfort to us, it is Gods willitfhould 
doe fo, and fo it is applied to this, or that a<ftion. The 
Artificer ufing a hatchet to make a ftoole, or the like, 
there is an influence from his Art 3 that guid's his hand 
and it 5 So the creatures working, is by afecretcon- 
courfe from God, doing thus and thus. And to know 
that it is from God, you find a mutabilitie from the 

H h Creature, 



225 



RetfittZ} 



226 



Bow to moftifie Covetoufnejfe. 



Rcaf.3, 



j Creature,it works not alwayes one way: Phyficke and 
all other things are inconftant fometimes it helps, 
fometimes nor, yea, many times when you Have all 
the meanes, then they f aile, to (hew that there is an in- 
fluence from God, and that the creatures arevanifh- 
ing,peri{hing, and inconftant . 

Thirdly, it muft be fo, becaufe it is finfull to looke 
for comfort from any thing but from God,becaufe by 
this,we"atcributethatto the creature, which only be- 
longs to God,which is idolatrie. The creature fteales 
away the heart in an imperceptible manner. As Abfa. 
lorn ftole away the peoples hearts from David, or as 
the Adulterer Seal's away the love of the wife from her 
husband: it makes you ferve the creature,it makes you 
fettle youraffeftion upon the creatures, if they faile, 
you for row, if they come, ye joy,and ye do this with 
all joy, all delight, all pleafiure and defire, this is a 
great fin,nay, it is the greateft fin • Asadulterieisthc 
greateft fin, becaufe it fevers and diffolves the marri- 
age : fo it is the greateft , becaufe it fevers us from 
God, and makes us cleave to the creature- 

Thc maine confefiory and ufc from this,is to keepe 
you from lufting after worldly things : Men are never 
weary of feeking them, but fpend their whole time in 
getting ofthem,and this is the reafon why the things 
that belong to falvation, are fo much negle&ed, men 
fpend fo much time in a thoufand other things and 
trifles, and have no time at all to ferve God in • they 
are bufie about riches, honour, credit, or the things 
whereon their fancies doe pitch, but if this bee dige- 
fted,it will teach you to feeke all from God, who 

difpofeth 



Hm to mortifie Covetoufhejp. 



difpofeth all things 3 and to whom theifliies of life and 
death, of good or bad belong, 

Confider with your fel ves, and you fliall finde that 
th<p reafon wherefore you doe fceke for outward con- 
terit or comfort is, becaufe you doe thinke it will doe 
you good if you have it, or hurt if you have it not,but 
herein you are giving that to the creature,which only 
j belongs to God,£/2/. 1.23. If the idols be gods, let them 
doe good or evillfoith the Lord.Thc fcope of this place, 
is tocaft off the whorifh and adulterifli affe&ion of 
thofc that have an eager and unwearied defire after 
earthly things, 4 by* fhewing that they cannot doe us 
any good or hurt. Therefore God punifhed David 
exceedingly for numbering of the people , becaufe 
that »hee thought they could ftrengthen himagainft 
j his enemies without Godshelpe,thereforeJ<?r,^5.i4 
Thus faith the Lord, Let not the mje man glory in his 
mfedome, neither let the might re man glorie in his might 9 
nor the rich man glorie in his richts. But let him that glo. 
rieth 9 glorjinthis, that he under ttandeth and knoweth, that 
I am the Lord, that executed loving iindnejfi, judgement 
andrighteoufntffe in earth. As if hee fhould have (aid, if 
*hefe things could doe you good or hurt, there were 
fome reafon that you might feeke them, but there is 
nothing in them that you fliould defire them , for it 
is I onely that execute Judgement and Mercie, all 
good and evill is from mee , therefore Pfalme 62. 
wee have this caveat given us : if riches increafe , 
fit not your hearts upon them , magnifie not your felves. 
for them and in them , for all comfort is from God 
onely, elfe you might kt your hearts on them, 

Hh 1 but 



1 i»8 



oh\eB. 



Anjivtr* 



How to mortifie Covetcufncjfe. 



Aftfo. 



there- 



but now all power and kindneffe is from him 
fore your wealth cannot dod it. 

But it may be obje&ed, that God doth comfort us, 
and make us happy in this life by meanes , and that 
richesare the meanes, wherefore then may wee not 
feeke to them to get this comfort f 

To this I anfwer,that God doth reward every man I 
according to his works, not according to his wealth, 
yea, hee can comfort us without thtfe, for hec is the 
God of all confolation, 2 Or. 1.3 .and that hath inclu- 
five and exclufively all comfort in him and from him, 
none without him ^ If wee thinke to have it from ho- 
nour, wealth, or friends, wee deceive our felves, for 
they are vaineand profit not, 1 Saw. 1 2. 25. Turneyee 
not a fide, for then jbould you goetfter mine things, which 
cannot profit yott y nor deliver yoa, for they are vaine. All 
thefe things without God will profit you nothing. 
But will not wealth and friends profit us i 
No, not at all, they are vanitie, they are emptie in 
themfelves, they cannot doe it 3 t hey are in themfel ves 
but vanities having the Creature you have but the 
huske without the graine, the (hell without the ker- 
nel!, the creature is but emptie of it felfe, except God 
put into it a fitneffe to comfort you, all is vanitieand 
nothing worth^and this vanitie is nothing but empti- 
neffe .And this fer ves to correct the thoughts of men, 
who thinkethat if they had fuch an eftatr ,and all their 
debts paidjlf they had fuch and fuch friends,that then 
all would bee well with them , and who is it that 
thinkes not thus f But let thofe that entertainefuch 
thoughts , confider the vanitie of the Creature . 

All 



How to mortife Covetoufrejfe. 



All our finnes proceede from the over- valuing of the 
creature, for finne is nothing but anaverfionofthe 
foule from the immutable God to the Creature. La- 
bour then to conceive of the creature aright, that it is 
vainej this will keepe you aright, and hinder you 
from going from God, and cleaving to the Creature. 
To preffe this further,confider thefe4.things: 

Firft, if you goe another way to worke,aIl you fee 
and feeke comfort in the creature fhall be labour loft, 
for it is not in the power of the Creature to yeelde 
you any comfort 5 If you bufie your Xelves with fee- 
king of comfort from it, you will walke in a vaine 
fhadow, P/4/.35?. 6. Surely every man walketb in a vaine 
fhadow, Surely they are dtfquieted in vaine. He heapeth up 
riches^andfaowetb not who Jhallgatber them* If we looke 
for comfort from riches, wee looke it but from a flia- 
dow, all our labour is in vaine. 

There is a fhadow of the Almighty wherein fome 
men walke, where they fhall bee lure to findetbis 
comforr, others there are that walke in the (hadow of 
the Creatures, in the vanitie of their mindes, feeking 
comfort from it : Thofe who thus walke, fhall be de- 
ceived, A fhadow though it fcemef to be fomething, 
yet it is nothing, [it may feeme to have the lineaments 
of a man, or fome other creature, yet it is nothing: So 
thefe outward things may feeme to havefomething 
in them, but yet indeede they have nothing, thofe 
that feeke for comfort in them, commit two evils, 
]er. 2.14. They fir fake God the Fountaine of living water , 
anddigge unto tbemfelves pits that will bold no water $G od 
havingallcomfortsin-him, comforts never failing, 

Hh 3 becaufe 



-\M 



9 



2 5 I HmumrtiftCwetoufueffh. 

-i— 1— : — : : — rr? 



becaufc there is a Spring of comfort in him, yet wee 
forfakehim, anddigge pits, which if they have any 
water, ic is but borrowed, and not continuing, and 
that water which they have is none of the beft, it is 
muddie, and will not alwayes continue : Wherefore 
pitch your affe&ions upon the true fubftantiall good, 
not on vanities. If wee fee a man come to an Orchard 
full of goodly fruite, and he fhould onely catch at the 
fliadow of them, nctling his hands, and fpendinghis 
labour in vaine,we would account him cither a foole, 
or a mad man ; yet we in the cleare Sun-fhine of the 
Gofpell ( fuch is our madneffe ) catch andfeeke after 
(hado wes,with trouble of minde,and forrow of heart, 
neglefting the fubftance. 

Secondly, confider that you feeke your happineffe 
the wrong way, that is,you feek it in worldly things, 
they are not able to hclpe you,becaufe they reach not 
to the inward man, the bodie is but the (heath and 
cafe, our happinefTe lies not in it- So in the creatures, 
their happinefTe confifts not in themfelves, but in 
fomething elfe, It lies in obferving the rule which 
God hath appointed for them. The fire obferving 
the rule which God hath given it, isfure; fo of wa- 
ter, and fo of all creatures animate and inanimate, 
the happinefle confifteth in obferving the rules which 
God hath prefcribed to them. The Law of God is a 
rule that wee muft walke by, following it as a rule 
wee are happie, that doing well, and obferving the 
Commandements make us happie : Hee thatkeepcth 
the Ccmrnandementsfhatt live in them : Hee that depar- 
tcth from them is dead. Every motion of the fi/h 

out 



How to mertifie Covetouft$ejfe\ 



I out of the water is towards death, but every motion 
of it in the water is to life : So let mans motions bee 
towards God, and then they are motions to life- but 
let him move after outward things, and it is a motion 
towards death and miferie,and therefore ifyoufeeke 
this comfort from outward things , you goe.the 
wrong way to get it. 

Thirdly, confider that you make a wrong choice, 
you feek^ not that which will doe it 5 if you feeke for 
this comfort in God, all is in one place $ but if you 
feeke for it in the creatures, you mud have a multi- 
tude of them to comfort you $ If that they could com- 
fort you, you muft have health, wealtb,honor,friends, 
and many other things, but there is one thing onely 
will doe it, if you goe the right way to get it,y ou (hall 
finde it onely in God; Martha, (he was troubled about 
many things, when as one thing onely was neceflary. 
Ifyoulookefor comfort in earthly things, you muft 
have a thoufand things to help to it, Bntgodlines which 
hath the fromifes of this life , and of the life to come, 
doth yeelde this comfort of it felfe, ifyoufeeke 
it in it. 

It is a great advantage for us to have all the com- 
forts in one thing : GodlinefTe onely hath all thefe 
comforts,therefore feeke them in it. 

Fourthly ,confider,that that comfort and happinefle 
which you have from the creature, is but a dependant 
felicitie, and it is fo much the worfe,becaufe it de- 
g|nds on the creature, which is mutable and uncer- 
taui;how much better is it to deped onG&d,in whom 
is no fhadow of varietisor change. Every creature 

is 



231 



*3* 



How to tnortifie Covetoufneffc. 



is weaker, by how much it hath dependance on ano- 
ther, and fo arc you weaker, by how much the more 
you depend on outward things- If you depend on 
f reinds,they may change their affe&ions, and become 
your enemies, or death may take them away ,and then 
your happineffe is gone: If you depend on Riches, 
Pwv.i 3 .5. Wilt thoufet thy eyes on that which is not t for 
riches cert finely make them/elves wings, andflie away as An 
Eagle towards heaven,znd then your happineffe is gone: 
but if you feeke for,and place your happineffe in God, 
in whom is no change or alteration, then it is perpe- 
tuall. A dependancy on things that arc mutable, will 
yeeld no comforr, becaufe God will have all to de- 
pend on himfelfe. Therefore, the 1 Cor .1.30* Chritt 
of God is made unto us wifedome andrighteoujnejfe^ndjan- 
ttifcation, and redemption, that mflefh might rejoyce in it 
felfe, but that he thatglorieth might glory in the Lord : for 
this end, God hath conveighed Chrift unto us, that 
he might make us beleeve that we fare not the better 
for any Creature, and that fo we might rejoyce oncly 
in the Lord 5 Therefore hee that made Chrift Re- 
demption from all evill, that he might furhifli us with 
all good, Chrift hath redeemed us from hell and mi- 
fery,and from want of good things, feeke not then a 
dependance on the Creature, thinke not that it will 
better you , and this will make you to depend on 
Chrift • Therefore for thefe regards, corred youro- 
pinion of worldly and outward things, and judge of 
them with righteous jndgement, depend onely^i 
God, if ycSu will have him to be your Portion as hee 
was the Levites, rcfufe him nocasthelfraelitesdid, 

depend 



Hew 19 mtrtip Covetoufiejfe, 



depend upon him in good earneft j A little, you £iy s 
with Gods bkffing will doe much ; Labor not there- 
fore, neither toile you to leave great portions to your 
children, the common pretence that men have for 
their Covetoufneffe, for though you leave them ne- 
ver fo much, if Gods bleffing bee not on its it is no- 
thing, it can yecld them no comfort, yea, many times 
it is an oceafion of their hurt. If t4ien Oods bleffing be 
all in all, if that onely can adminifter comfort, and 
make us happy, I would aske you this Queftion : 
What if you did leave your children onely Gods 
bleffing, would it not bee fufficient though you left 
them little or nothing elfe, you thinke not fo 5 and ytt 
vvhatfoever you can leave them without Gods blef- 
fing, is nothing worth- Preachers labour much in 
this, to draw yqu from worldly things, and all to lit- 
tle purpofe; it mud be Gods Teaching,that perfwades 
within which muftetfeft it 5 you muft therefore rake 
paines wich your hearts, the generality of the difeafe 
fhewes that it is hard to be cured, labour therefore to 
finde out the deceits which hinder the pradice of 
thefe things, which arc thefe : 

One Deceit that deceives thcnys,that they are res r 
dy to fay, that thofe things are the bleflings of God. 
Whyfhould we not re Joyce in them: foaffli&ions, 
they are crofTes, and therefore grieve for them ; It 
thefethen did not abide to our ble(Tedne(Ie D vvhy count 
we them bleffings, and account poverty as a erode. 

To this I anfwer, that if you t^them as bleffings, 
you may re Joyce in them as the ?Wi:uments by which 
God doth you good •, bleflings are relative words, 

I i they 



*35 



Deceit i 



3S?P* 



Avfa. 



*34 



How t$ mortipt C$vetoufneJJe. 



they have reference unco- God, if you confider chem 
wichouc reference co him, chey ceafe to be blcflings $ 
therefore if you confiJcr chem meerely as blcflings, 
I yon may rejoyce in them. N rn yee receive them as 
bleflings. 

Firft, if you depend upon Cod forthedifpofing. 
continuing, and want of them, ifyouthinkeyou (hall s 
enjoy them n# longer than God will ; If you thinke i 
thus wicfayour lelves, wee have wives, childrcn 3 j 
friends, and riches, 'tis true, wee have them, but yet ; 
they (hall not continue with us an houre or minute 
j longer than God will : If you thinkc fo in good ear* 
} ncft, then ye rejoyce in chem as blefiings. A man that | 
is relieved when he is in danger, lookes more to the 
will, than to che hand of him that helpes him : Wee 
lookc more co the good will of our friends, than co 
cheir gifts : So we fhould looke more unto Gods will 
and plcafure, than to the benefits hebeftowsuponusj 
The confideration of thefc things as blcflings, muft 
raife up your thoughts to heavenly things, to" confi- 
der, that whatfoever is done on earth, is fii ft a&ed in 
Heaven: TheSunneis firfteciipfed there, and then 
here : So that your effaces are fii ft eclipfed there, be- 
fore that they are here » lookc therefore on Qod,and 
on rhefe,as meerly depending on Gods will,and then 
you enjoy th^rri onely as blcflings. 

Secondly, you looke on them as bl< flings, if you 
looke upon them, foasco know thtf you may have 
chem in abundan^Jithoutany comfort jlnftruments 
have nothing of tnEflfclvcs,.whatfocverthcy have is 
put into them. 
A 



% 



How to mortificCo'vctonfHeJfc, 



A man may have friends, and all other outward 
things, his mountaine may feeme to be ftrong, yet 
without Gods bleffing on tkem, he may want com- 
fort in them 5 When as you thinke this,t.hat you may 
have thofe things without comforr, it is afigne that 
your eye is on God, that you looke on them oaely as 
thcFebicuUrs, or condud-pipes to convey comfort. 
The aire yeelds light as an lnftrument,though it have 
no light of it's ovvne, the water may heate, but not of 
it felfe,'but by thereat which is infufed into it by the 
fire . fo if a man drinke a potion in Beere, the Beere of 
itfclfe doth not worke, but the potion workethby 
the Beere : So it is with all outward bleflings, they of 
themfelves cm yeeld you no comfort at alljbut if they 
would yeeld you any, it is by reafon of that comfort 
which God puts into them. 

Thirdly, you doe then enjoy them as bleffings, if 
you thinke you may have comfort without them 5 
The ebbing and flowing of outward things, doth not 
augment yqiur comfort, or diminim it. Thofe that 
have not any outward biddings, may have more glad- 
nefTe and comforts in their hearts, than thofe vvhofe 
cocne and wine are increafed, Pfil.4. 7. Thofe who 
have but af mall Cottage, and abed in it, are many 
times more happie, more healthy, and fleepe more 
quietly than thefe rich men, whofe wealth will not 
fufferthem to fleepe, Ecclef^ 12. Many there are 
that feeme to want all outward bleflings and com- 
forts, yet are full of inward comforts and delights. 
Many there 3re,whohke iWand the Apoftles,feeme 
to have nothing, andyerpoflTcfTe all things. As it is 

I i 2 all 



*35 






l$6 



1 
Dcuit. 



Hotv to mirtijie Cwetouf»t{p. 



all one with God, to helpe with few or with many, 
fo he can comfort with few friends and cxternall blcf- 
fings, as well as with many • yea, he can make a little 
which* the rightedus have, more comfortable than 
ail therevenewes of the ungodly, be they never fo 
great. 

That which hath bcenc faid of blcflings,the like al- 
fo may be Vaid of crofTes, you may grieve for them 
ifyou take them as croffee 3 but withall take heed that 
yee account not thofe things^roffirs, which indcede 
arenocrofles : want was no crofle to Paul, nor yet 
imprifonmenr, for in the- one he abounded, in the o- 
therhefung 5 it is advantage unto us fometimesto 
have outward bleflings taken from us. It is advantage 
for us to have bloud taken away in a pleurcfie 5 It is 
good fometimes to lop trees, that fo they may bring 
forth more fruit ; fo it is good for us many times to 
have crofTes for to humble us 3 and to bring us neer? 
unto God, yet we may forroivfor the loffe of thofe 
things , and take it as a croffe. Ifyou can fey this from 
youi hearts, that yee are not af fl i&ed, becaufe yee are 
madepoore, becaufe your wealth is taken from you, 
but becaufe it is Godspleafure to cake it away from 
you,eicher for the abufe of it, or elfe to punifli you for 
feme other finne. So that if you be caft into fomc 
fickneffe- you may not grieve for it as a croffe meeriy, 
as it is a ftckw/fe, but as you conceive the hand of God 
in it,laying it on you as a punishment for your Smne. 

The (ecorrd Ler ? and Deceit >g, the prefent fenfe 
and feeling which we have of the comtorc that comes 
from aboundance of outward things, therefore what- 

foever 



V 



How to mortific Ccvetonfneffe. 



foever is £ud to the contrary, is but fpeculations and 
phantafics : men arc guided by fenfe which cannot he 
deceivedjwee finde and feele comfort in thofe things 
by experience, wee fee a reality in thefc things, and 
therefore whatfoevt r you fay to the contrary ,is but in 
vaine, and to no purpofe. 

To this I anfwer,thar you muft not judge of things 
according to Senfe, for Senfi was never made a Iudge 
of God to judge of thefc things, but judge of them ac- 
cording to faith and rectified reafon, which judgeth 
of all things that are to come, that are part, and pre- 
fent altogether, and fo can beft judge of thefe things 
as they are. 

Now,for to helpe your judgement in thefe things. 

FirftjConfider what the Scriptnre doth fay of them, 
what ic doth fay of pleafures, friends, and ricJKf* the 
Scripture prefents things as they are, and that ™ you 
that they are but vanitie of vanities,all isbutvanuie. 

Secondly, confider the judgements of others con- 
cerning them who have beene en the ftage of affl £tl 
ons, and have abounded in good workes w hileft they 
lived, but are now gone. 

Thirdly, confider w hat you will judge of them at 
the day of death, then men are awaked, and fee thefe 
things'asthey are indcede, and then they bernoane 
themfeive*, that they have fpent fo much time in fee- 
king after thofe things that will not profit them, and 
fpent fo little time in looking after falvation. 

Iudge not of them as you finde them for the pre- 
fern, but likewife as you (hall finde them for the time 
to come, judge of altogether, 

I i j Now, 



237 



Anfw. 



-r- 



258 



Hm te mortifie Covet cufnefje. 



Oljtcl. 



N ow, for Strife, you muft understand, it is double. 
Firfr, there is a fenfe and feeling of the comfort of 
the Creature, as amaruhat isbenummed with cold, 
is refreshed with fire, or a man that is faint and feeble 
in heart, is refreshed with Wine. 

Secondly, there is a fuper-eminent comfort* pro- 
ceeding from an apprehenfion of Gods favour to- 
. wards us, in giving thefe bleflings to us. 

There may bean inward dirtemper, which may 
make our joyes to be hollow and counterfeit. There 
may be fadncflc of heart, when there is outward joy, 
becaufc there is an inward and Sufer-:mwcnt Sen(c^>> 
which affe&s the heart another way, and therefore 
Ecclcf. 2. 2. It is called made loy, becaufe we rainde it 
not. I: is the loy otloyesyind life of comfort, that is 
frorvj jrithin , that proceeds from the inward man; 
As wrfoule is ftrong in health, fo it findes more 
comfort both in externall and Super-eminent com- 
fort. Graces arc to the foule, as health is to the bo- 
dy, the more and the greater they are,the more com- 
fort they minifter. 

But yee may fay, that the Creature can adminiftcr 
its owne comfort, and of it felfe. 

To this I anfwer, that there is an aptnefleandfit- 
nefTc in the Creature to comfort us, but yet it can 
yecld no comfort without God 5 wherefore keepe 
1 your affe&ions in fquare, havefo much joy and de- 
light in the Creature, as the Creature requires, and 
no more j If youraffe&ions hold a right proportion 
with their obje&s, they are aright, therefore thus 4 
farre you may joy in the Creature, and no further. 

Firft, 



/ How to wortific Covetoufneffe % 



2357 



Firft, you may joy in ir witharemhTe joy, ycc 
may alfo farrow wich a remifTc forrow, yee may joy 
in ic as if ycc j lyed noc, and farrow in it, as it you 
forrowcd nor. 

Secondly, you may joy in them wich a loofe joy, 
and affcftton, as they fie loofe to you, fo you may fit 
j loofe to them , 1 Cor.j. 19,30,3 1 . Brethren, the urns is 
j fbort % it remaineth there fort, that theft which have wives be 
j as if they had none, that th fife that weepe y bee a* if they wept 
\ not t that theft that rejoyce, as if they rejoyced not, andthoft 
! that buy, as though they pojjtjftd not , andthoft that *fe this 
j world > as not abufingit, that is, Let your afif&ionsbce 
! loofe to thefe things.Takeany of thefe outward things, 
! youmay caft your affedion on them in a loofe man- 
| ner, goe no further chaft this, the f afhicn of the \\ orld 
j pafleth away, yee may bee taken away from ir, and i* 
I from youjthcreforc afRd it no otherwife than a tran- 
firory thing, and with a loofe and tranfeunt affe<5fron, 
•willing to depart from ir, vvhenfoever it fhall plcafe 
j God to rake it from you. 

Thirdly, you may love them with a dependant af- 
, fc&oa, they arc things of a dependant nature, they 
I havenobottome of their owne toftand upoa>thcy on- 
ly depend on God,and foyou may lore them as dc pen- 
ding 03 Kim, eying the Foantaine, and not thcCi- 
fterne from whence they flow, take no: light from the 
Aire,budooketo:heSunnc from whence it comes. 

The third Deceit is a falfe reafoning. Weefindeit 

otherwife by experience^ We fee that a diligent handmaketh 

Wch, and bringetb comforr, we fee that labour bring- 

eth learning, and for the labour which we take to gee 

i<\ 



3 

Deceit, 






240 



x^dnfw. 



Hon to tnmijit CovctottfneJJe* 



ir, in recompencc of it, it makes us happy. 

To this I anfwer,that thisclaime doth not alwaics 
hold, God breakes it many times : Riches come not 
al waies by labour, nor comfort by Riches, the labour 
pn fi:eth nothing,P/i/.i 2.7 1. Except the Lord build the 
bouftythcy labor in vaino that build it except the Lord ketpe 
the City, the Watchman watcheth bat in vaine. It is in 
vaine to rife up earcly, to goe to bed late, and to eate 
the bread of carefulneffe, yee (hall not reape the fruit 
yc expe<5t,unleffe God be with your labour.If Chrift 
be abfcntjthc Difciples may labour all night and catch 
nothing, but if heebe prefent with them, then their 
labour profperetb, then they indole a multitude of 
Fifhcs : So when wee labour and takes paines, and 
tfiinketobee ftrong in ourowne ftrength, without 
Godshelpe, wee goe to worke with a wrong key, 
which will not open, but if Gods hand be in the bufi- 
nefle,we doe it with great facility and eafe,which God 
hath appointed wee fliould doe. You may fee this in 
Io(iph, God purpoled to make him a great nlan 5 fee 
with what facility he was made the Governour of £- 
gypt, next to Pharaoh, without hisownefeeking, and 
beyond his expe&ation : So it was with ^Mordecaifo 
wuh David ± God appointed to make them great, and 
therefore they became great, notwithftanding all op- 
pofitions. On the contrary, Ictman goe on in bis 
owne ftrength, and he (hall labour without any profit 
atall: henceitis, that many times wee fee a concur- 
rency of all caufes, fo that wee would thinke thatthe. 
eflfedi muft needs follow, and yet it followes not, ancty 
if it doe follow, yet we have no comfort in it. 

Firfh 



xs 



How to mortifa Cweteufneffe. 



241 



Firftj becaufe God makes an infutablemeffe and 
difproportion betwixt the man and the bleffing, as 
betweene ludas and his Apoftlefhip : A man may 
have tables well furnifhed, riches in abundance, a 
wife fie for him, and yet have no comfort in them, 
becaufe God puts a fecret difproportion betwixt him 
and them. 

Secondly ,though there be a concurrence of things, 
yet God may hinder the effect* fometimes for good, 
and fometimes for evill, as Blijhas fervant was readie 
in the nicke, when the Skunamite came to beg her pof- 
fcflions and lands of the King, 2 Kings 8. j, 6. He was 
then telling the King how Elijha had reftored her 
fonnetolife: So Abraham when he was to ©ffer up 
his fonne Ifaac, in the inftant God fent the Ranimc t6 Gcn.ii.i$. 
be tyed in the bufh : So Saul when he had purpofed to 
kill David, God called him away to fight with the 
PhiliBims, and as God hinders theeffed for good, fo 
he doth for evill. 

Thirdly, God doth it fometimes, by denying fuc- 
ceffe unto the caufes. Thebattellis not alwayesto the 
ftrong.When there are caufes,and the efft& followcs 
not, it is becaufe God doth difpofe of things at his 
pleafure, and can turne them a contrary ways health 
and comfort, joy and delight follow not outward 
bleffings, except God put it into them. 

The fourth deceit is this : Thefe things are cer* J : 4 
taine and prefent, but other things are doubtfull and ] Deceit. 
uncertaine, wee know not whether wee (hall have \ob\e3. 
them or no. 

To this I anfvvcr, it is not fo, future, fpirituali and lAnfar. 

K k eternall I 



242 



Bow to mortifie CtvetMfiejfc* 



eternall things are not incertaine, but thcfe things 
which wee enjoy here are 5 thofe things wee here en- 
joy, and wee alfo our felves, are fubjeft to changes 
and alterations. Wee arc as men on the Sea, having 
ftormes as well as calmes : Wealth and all outward 
bleffings are but tranfirory things, but faith and fpi- 
rituall things are certaine, and endure for ever. Wee 
have an Almightie and unchangeable God, and im- 
mortall, incorruptible inheritance, which fadeth not 
away, referved for us in the higheft Heavens. In tem- 
porall things, who knoweth what (hall be to mor- 
row i In them thou canft not boaft of to morrow,but 
as for fpirituall things, they are certaine, they have 
no ambiguitic in them ; But the maine anfwer that 
I give, is, that here wee muft life our faith. Confi- 
der the grounds on which faith relies, and then the 
conclufion and confequences that arife from them ; 
take heede to them, and be not deceived ; If yee 
belecve God to be the rewarder of all thofe that truft 
in him, as you fay hee is, why reft you not on him, 
why are not yee contented with him for your por- 
tions, why thinke you not him fufficient i If the 
Creaturebe God,then follow it, but if God be God, 
then follow him 3 and be fatisficd with him 5 Labour 
therefore for faith unfeigned, and walkc according 
to it. 

If then it be vaine and jfo/*// to feeke hclpe and 
comfort from any creature, or from riches, and to 
thinke that they can make us live more comfortably 3 
JHence then confider the finfulnefle of it, and put it in- 
to the Catalogue of your other Shmes, that formerly 

\. you 



*m 



How to mortifie CovctoufoeJJi. 



you have had fuch thoughts. Everyone is guiltie of 
this^Wjtnoreor lefle : and this is afinne not fmall, 
bur of an high nature, it is Idolatry, 

In the time of ignorance, Satan drew many men to 
grofle Idolatry, to worfhip ftocks and ftones, but now 
he drawes them to another Idolatry, lefle percepti- 
ble, and yet as dangerous in Gods fight as the other, 
who is a Spirit, and can difcerne and pry into \t h Let 
us therefore examine our hearts, and confider how 
much wc have trufted the Creatures ^ Let us con- 
demne our (el ves,and re&ifie our judgments to judge 
of things as they are 5 Lee us not thinkeour (elves 
happy for them • Let us not thinke our felves blefled 
in them, but oncly in Chrift, becaufe ic is not in their 
power to make us happy. 

If wee have fo joyed in thefe, or loved them fo, 
as to love God lefle, it is an adulterous love and joy. 
Wee have no better rule to judge of adulterous love, 
than this, when as our love to the Creature, doth let. 
fen our love to God. 

Now, left we be deceived in our loye to the Crea- 
ture, I will give you thefe Signes, to know whether 
your love be right to it or no. 

Firft, if your affe&ion to the Creature caufe you 
to withdraw your hearts from God, ler. 17, 5. Cur fed 
be the man which miketbfiefh his arme, and wbofe heart de- 
parted from the Lord. It is afigne wee make flefh our 
arme, when wee withdraw our hearts from God, we 
make the Creatures our ayme, when they withdraw 
us from God, 1 Tim. 5.5. Shee that is a widdow indeed ', 
truftethinGod, and contteuetb in [applications night and 
Kk 2 day, I 



243 



Signes, 



M4 



How to mortife Covetoufwffe. 






3> 



4- 

Signc, 



dayjthis is a Signe that they trial in God, becaufe they 
pray unto him. Confider what your convcrfation is, 
whether it be in heaven or ho, Phil. 3. 20. Oar cmvtr- 
JAiion k in Heaven The neglefling and not minding 
earthly things, in the former Verfe, Ihewcth him nor I 
to be of an earthly-converfation, the more our hearts | 
arc drawne from God, the more are they fet and fixed 

00 earthly things, * 
Secondly,confider what earthly choice you make, 

when as thefe things come in competition with 
God, and Spirituall things, what bills of exchange 
doe you make, doe you make you friends of the un- 
righteous CMammon, not caring for the things of this 
world, when they come in competition with a good 
J conference, or doe you forfake God, and fticke to 
them? 

Thirdly, confider what your obedience is to God, 
whether his feare be alwayes before your eyes, or 
whether Riches fet you on worke or no : what mans 
obedience is, fuch is his truft- ifyecobey God, then 
yeetruftinhiip,andifyeobey Riches,thenye truftin 
them, and not in God. 

Fourthly, confider what your affections are 5 no- 
thing troubles an holy man,buty/tf0f,the which makes 
him fteke helpe at Gods hands, and not in thefe. 
On the contrary, nothing troubles a worldly man, 
but loffcs and croffes, Sinne troubles him not at all 5 

1 by this judge of your love to Riches, whether it be 
I right or no. 

Thus much for the firft generall Do&rine. 
We come now to the fecond, which is this : 

That 



How to mortifit Covetoufhejfe. 



That Covet oufntffz is to be mortified, That Covet oufnejfe 
is unlawful!, all know it, the things therefore that 
will bee ufefull in the handling of this point, willbee 
to (hew you what Covemfneffe is, and why it is to bee 
Mortified, 

Now to (hew you what it is. 

Covetoufneffe may bee defined to bee afinnefull dc- 
fire of getting, or keeping money, or wealth inor- 
dinately. 

Firft, it is a finnefull defire , becaufe ic is a luft, as 
| lufting after pleafure, is called VoluptuoufnefTe : It is 
alfo inordinate, the principle being amiffe, and like- 
wife the obje&. The principle is amifle, when wee 
over-value riches, fet a greater beauty on them than 
they have, and feeing them with a wrong eye,we luft 
after them., by reafon that wee over- value them, and 
thus to over- value them 3 is to luft after them, and to 
thinke that they can make us happy, is Idolatry. The 
objecft of it is as bad as the principle, when as the end 
is either to raife us to a higher condition, or to fare 
delicioufly every day, or elfe to fpend them in fome 
luft, as well as to keepe them. 

Secondly, it is of keeping or getting money, get- 
ting it inordinately, feeking ic by wrong means, or of 
keeping it, Firft, in not beftowing of it on our fclves 
as wee ought, there is Tenacitk of this fort imongft: 
men, Ecdef. 5.15. There is a fore evill under the Sarnie^ 
namely, Riches kept by tbp owners thereof to their, hurt 7 
when as it is comely for a man to catc and drinke , and to \ 
enjoy the good of all his labours that bet-bath taken under ' 
the Sunne,all the dayes of his life which God give tb bimjir 
Kk 3. this 




I. 



2+6 



2. 

3- 
I. 



ObjeQ. 
Anfw. 



H$\v t0 mortifitCovetottfreflh. 



this is his portion^ and thus to rejoyce in his Iabor,is the 
gift of God, Ecclef$.i%.i9* 

Secondly, thou in not giving to others, art too 
ftrait hand'd,having goods,and feeing others to want. 

The laft and chiefe thing in the definition is, inor- 
dinately, that is,which is befides the rule. A thing is 
faid to bee inordinate, when as it is befides the fquare 
that a man doth, and in doing thus,we doe aroiffe. 

Now,tbis affe&ion is faid to be inordinate in thefe 
fourerefpe&s. 

Firft, when wee feeke it by meafure more than we 
fliould. 

Secondly, when wee feeke it by meanes that wee 
fliould not. 

Thirdly 3 when we feeke it for wrong ends. 

Fourthly, when we feeke it in a wrong manner. 
For the firft, wee offend in the meafure, when as 
wee feeke for more than God gives us j that which 
God gives every man,thatishis portion hzxc,EccUfc. 
1 8. and he that defireth, and with-holdeth more than 
his portion,is he that offends in themefure : P/-*.i 1.14. 

But how fhall I know Gids Will, and what my 
portion is i 

I anfvver, by the event : See in what cftate and con- 
dition God hath fet you 5 See what eftate heehath 
given you 5 that is your portion, and with it you 
muft be content, God hath a Soveraignty over us, we 
I are but his fubj efts, and muft be contented with what 
he gives us,you are contented wiuh that your fathers 
or your Prince gives you, therefore you muft receive 
that which God beftowes on you with all humilitie, 

and 



fforp to mortifie Covetcufnejft. 



H7 



and thankefulneffe $ If we bee foundly humbled, wee 
will confeffe ourselves worthy to bee deftroyed, 
£zck. $6. 32. wee will conftffe with ]dcobjGen.$z,io. 
Tbdt me are unworthy the leafl of Gods mercies, that the 
leaft portion is more than we defcrve.The Prodigall 
being humbled, was content with the leaft place in 
his fathers houfe,to be as one of his houfhold fervants, 
andfo wee ought to bee content with that portion 
which God hath given us,be it never fo fmail, becaufe 
it is more than we deferve, and if we defire and fceke 
for more, this defire is Sinnefull. 

Secondly, as wee ought not to feeke wealth, more 
than is our due : So we ought not to feeke it by un- 
lawful! meanes, not by Ufurie, Gaming, Oppreilion, 
Fraud, Deceit, or any other unlawful] meanes. I adde 
this of Gaming, becaufe it is unlawfull, though it bee 
little corifidered, for it is no meanes that God hath 
appointed, or San&ified to get money by, becaufe it 
is neither a gift nor a bargaine ^ I difpute not now 
whether playing for trifles to put life into the game 
bee lawful], but of gaming with an intent to get and 
gaine money or wealth:This I fay is unlawfull means, 
andfuchas have gotten money by fuch meanes, are 
bound to make reftitution. 

Thirdly ,when thje end of our feeking after money 
is wrong, then our affe&ion is Sinnefull, as if we feeke 
it gnely for it fclfe,that we may be rich, or to beftow 
it on our lufts, and make it our ends, and not for ne- 
ceffaries onely, and fomuchasfhallferveourturnes, 
when we feeke thus, we feeke it in exceffc 5 Hec that 
defires money for a journey , defires no more than 

will 



2. 



248 



How to tnortifie Covetoufnejfe. 



j will ferve to dcfraie his cofts,and expences in his jour- 
I ney$ So if a man dcfires money for any other end, 
he defires fo much as will ferve for chat purpofe, and 
no more; So in other things : Hethatisficke,defires 
fo much Phy ficke as will cure him, and no more. So 
wee ought to defire as much as will ferveour necefli- 
tiesandnomore. But if wee defire it for our ambiti- 
on, pleafure, or any other by-refpeft, this defire is 
Sitoufull and inordinate 5 

L idly, it is inordinate, when we feeke in a wrong 
manner, which confifts in thefe five particulars. 

Firft, when we feeke it out of love unto it, and this 
manner of feeking is fpirituall adulterie,j4w« 4. 4. 
; Tee adulterers andadulterejjes^ know ye not that the frtend- 
I flrip of the world is enmitie wivh God, and whofoever is a 
friend to the world, is an enemie to God 5 Ifwebee 
in love with it for its owne beautie, it is Sinnefull^ it is 
fpirituall adulterie. 

Secondly, when as wee feeke it to truft in it, when 
as wee thinke we dial! bee the fafer by it, and make it 
our ftrong Tower^ Tet he that trujleth in riches fhallfaH, 
Prov. 1 1 .28, K^ind therefore if we havefoode and r ay mem , 
we Might therewith to he content, 1 Tim. 6$. and not to trufi 
in uncertaine riches. 

Thirdly, when as we be high-minded, and thinke 
ourfelvcsto bee the better men for it, when as they 
make us looke bigger then wc did before,as commv- 
ly thofe that bee rich doe 5 Therefore 1 Tim. 6. 1 7, 
Paul bids Timothie charge thofe that are rich in this world, 
that they be not high-minded. 

Fourthly, when as "we feek it to glory in it,as David 

• ;v - : _ he 



How to mortijre Covttoufnejfe* 



hee would number the people to glorie and truftin 
them j this is finnefull,/^ he that glorieth/nusi glorie in 
the lord^andnot in them, i Cor. i .3 1. 

When as we feeke it with too much hafte and ea- 
gernefTe, when all our dayes are forrowes,travcll and 
griefe, that our hearts take no reft in the night,^- 
clefo.%$ .When as wee feeke it not flaying Godslea- 
fure,fuchadefireis inordinate, importunate and fin- 
full, 1 Tim^^^iOythofe that wiUberich^ that is, fuch as 
make tootnuch hafte to be rich, fall into temptation, 
and afnare, and into many foolifh and burtfull lafls 
which draft men into perdition and definition ^ and pierce 
them through with mart) forroms. 

But now you will fay, that riches are the blefling 
of God, and will demand of me whether we may not 
defire riches as they are bleflings* 

Ianfwer,thatitistruethat they are bleffings, and 
reward of the feare ofGod,P/w. 22.4. Byhumilitie, 
and the feare of the Lord , are riches and honour. 
Therefore it is faid of David that hee died full of 
riches. ^Abrahams fervants reckoned them as blef- 
fings, Gw.24.3 5. The Lordhath bleffedmy Matter great- 
ly ^ and be is become great, a fid he hath given him fiockt sand 
beards 7 Jilver and gold^ men-fir vants and maid ] fervants , 
Camels and Affes. ]xceb counts them as bleffings D Gft?.3 2. 
10. And Chlift himfelfe faith, that it is more bleflcd 
to lend than to borrow • to give than to receive \ may 
wee not then defire them i To anfwere this 3 wee 
muft know , that there is a t wo-fold will or defire : 
Firft, a remiffe will , which is rather an inclination 
than awill: Secondly, there is a peremptorie will, 

L 1 which 



*4P 



ObjeQ. 



Anfwer. 






250 



2. 



Ho pp to mortifie Covetoufnejjc. 



which is mature, ripe and peremptoryj with this later 
will we may not defire them, but with the former we 
may,iTiw.6.8. If we hAvefoode AndrAymem^ Utusbtt 
therewith content $ If any man hath a defire to be rich , yet 
having food *nd raiment^ Let him notfo defire more 
riches,but that he may be content with it. 

Now, there is a double cdntent ; Thefirftis, as 
when a man is fickc ( to expreffe it by a fimilitudej 
he muft bee content, yet hee may pray for health, and 
ufemeancstoget it with a Full and perfed will, yet 
with a depending on Gods Will. So wee being in 
want, may defire riches and wealth with a full will, 
fitting in the meane time quietly under Gods hand, 
and referring and fubmitting ©ur will to his Will. 
- Secondly, there is a content, wherein having fuflfi- 
cient for foode and rayment, we fufFer not our wils to 
goe a&ually beyond the limits which God hath fet 
J us 1 Therefore God hath promifedoutwatdbleffwg 
! as a reward of his Service, *and propoundeth them as 
fo many arguments and motives to ftirre us up to 
1 fcarc him , and wee may defire them as his bleflings, 
with fuch a defire as this : when as wee fet bounds 
and. limit* to the Sea of our defircs , which are in 
themfclves turbulent, and tofubmitthemwholyto 
Gods Wil. Chrift being to die, had a will to live, 
yet not a full and refolutewill, but a willfubordinate 
to Gods Will • Father, if thou wilt, let this cuppajfefrom 
met) yet not my Will, but thy Will bee done. This Will 
was but an inclination , and not a will : So wee may 
! will riches with a remific will and inclination 3 but 
not with a full perfedt will, that is, wee may not goe 

about 



Bm to mortifie CovctoufhcJJi. 



about to get them with a full defire and refolution. 

But how farre may a man defire wealth , where 
muft he fet limits to his defires, where muft they bee 
reftrained * 

I anfwer, that hee may defire food and rayment,he 
may defire that which is neceffarie for nature, with- 
out which he cannot live and fubfift: Asa man may 
defire a fliip to pafle over the Sea from one Countrie 
to another, becaufe hee cannot pafle over without it 5 
fba man may defire food and rayment in the Sea of 
his life,becaufe without it we cannot finifh that courfe 
which God hath prefcribed unto us. 

Now, there is a three-fold neceflitie : 

Firft, there is a neceflitie of expedience^ if a man 
hatha journey to goe/Tis true,he may goeonfoote, 
yet he may defire an horfe to ride, becaufe it will bee 
more expedient for him- foyou may defire with a 
remifle defire, fo much as is expedient for your voca- 
tion and calling. 

Secondly ,there is a neceflitie in refpeft of your con- 
dition and 'place, as men in higher ranke and calling 
ncede more than men of an inferiour degree, to main- 
tainetheir place anddignitie. fo they may defire to 
have more than they, fo as they defire no more than 
will bee fufficient to maintaine them in that ranke and 
degree wherein they are placed. 

Thirdly, there is a neceflitie of refrefhment 3 and 
you may defire as much as is needfull for your necef- 
fary refrefhment, as much as hofpitalitie requires, fo 
1 hat you. doe not goe beyond it. And in thefe three 
refpedts, you may defire God to give you as much 

L 1 2 as 



251 



objell* 



Attjrp. 



3. 



252 



How to mortifit Covetoufnefli. 



I. 

Reafon, 



as (hall be expedient for you,becaufe it is no more than 
nature requires. 

Nowbcfidcs thisdefireof things neceflary, there 
is a defire of f uperfluity and exceffe . this defire pro- 
eecdes not from nature, but from luft, becaufe that we 
dc fire fuch wealth,and to raife our cftates,that we may 
biftowitomourlufts. The end of this defire, isone- 
ly tofatisfieour lufts and pleafure, that like rhe rich 
Glutton, Luk. 1 6. Wofnight he welLlad, and fare dtltci- 
oujly every day. Many mens lives are nothing but play- 
ing and eating, and eating and playing^and are Jed al- 
wayes in this Circle. 

To defire Wealth to this or any other fuperfluous 
end, is very finfull, and it muft needs bee fo tor thefe 
Reafons : 

Firft, becaufemans life ftands notin abundance of 
exceffe. Therefore in Luk. 12.13,14,15. Whenasa 
certaine man fpake to Ghrift to f peakcto his brother 
to divide the inheritance ^ith him, He faid unto him, 
CMan 7 who made mee a Judge or a divider over you f and 
then bad the Company beware of Covetoufm(]e y becauf$ 
that a mans life conftfleth not in tht abmdanctof the things 
that heepoffeffeth : That is, though you have neverfo 
much wealth, yet you (hall not live the longer for if. 
Your life confifts not in it, nomoredothyourcom- 
; fort, for they will but pi eafc the fight of your eies 5 thcy 
Will not make you more happy than you are • Sake 
not therefore fuperflutty, for your life conjitts notin abun- 
dance. He is but a foole that thinkes that thefe things 
will make him happy, that chefe will make himrich, 
all that are not rich nuGod,;are poore, and if they 

tbmke 



How t$ wortife Covetottfiejfe. 



thinke themfelves happy and rich in thefe things, 
they are but Foofes. 

Secondly, the defire offuperfluity is finfull,becaufe 
it proceeds from an evill root 5 but thisdefiresproceeds 
from an evill root and a bitter, that is, fromluft. It 
comes not from Gods Spirit, which bids every man 
to be contented with food and raiment • nor yet from 
nature, which feekes not fuperfluit!*es$ therefore pro- 
ceeding from luft, it muft needs be finfull. 

Thirdly, what you may not pray for, that you may 
not-defire nor feeke after ; But wee may not pray for 
faperflaities,Pro.3 0.8. Give me neither poverty nor riches : 
feed mc with food convenient for me,not with fuper- 
fluities, 8cc. And in the Lords Prayer we are taught 
not to pray for fupcrfluities, Give us this day oar duly 
hread^ that is, as much as isneccfTary for us and no 
more, therefore we may not defire it. The feeking of 
more than is neceffary, doth hinder us 5 asaihooe 
thatistoobigge, is as unfit to travaile as well as one 
that is too little. 

Fourthly, it is dangerous, for it doth choakethe 
Word> and dro wne men in perdition 5 Therefore it is 
Lsfgdrs prayer, Prov.^o, 8, 9 . Gtve me neither poverty 
nor riches , feed mee with food convenient for mee 9 lelt 1 bee 
full and deny thee, and fay 3 Who is the Lord ? Fulnefle and 
exceflfc: is alwayes dangerous : Full Tables doe caufe 
furfets, full cuppes make a ftrongbraine giddy. The 
ftrongeft Saints have been fhaken with profperity and 
excefle 5 as David, Ezechiat y Salomon^ they finned by 
reafon of exceffe in outward things 5 ir is dangerous 
to be rich. Therefore it is Davits co\miel\ y PJaL 62.10. 

LI 3 . V 



2J3 



Reaf.2. 



54 



How to mortifie Covetoufnejfe. 



Objefi. 



If riches increafe y fet not your hearts upon them : x^d rich 
man cannot enter into the Kmgdome of Heaven 5 itiseafier 
for a Cammed to gee through the eye of a needle, then for 
him to enter into Heauen. For if a man bee rich, it is a 
thouland co one but that he trufteth in his riches, and 
it is impoffible that he who trufteth in his riches 3 {hall 
enter into Heaven. 

Laftly, to defire fuperfluitie muft needs be finfull, 
becaufethat wee have an exprefTe command to the 
contrarie 5 1 Tim.%. if wee have foode and raymentjet m 
therewith be content -this is the bounds which God hath 
fet us, we muft not goe beyond ir. 

If that it werelawfull for any man to have and to 
defire abundance, then it were lavvf ull for Kings, yet 
God hath fet limits to them : Bent. 17.17 >HeejhalI not 
multiply borfes, nor wives to himfelfe y that his heart turne 
not away . neither JhaU he greatly multiply to himftlfefdver 
and gold 7 that his heart be not lifted up above his brethren. 
God hath fet us downe limits and bounds, how farre 
we fhall goe 5 therefore to patfe beyond them is finfull, 
but we paffc beyond them when wee defire fuperflui- 
ties,therefore the defire of fuperfluitie is finfull. 

But may not a man tife his Calling, to encreafe his 
wealth < 

I anfwer, that the end of mens Callings, arc not to 
gather riches^if men make this their end,it is a wrong 
end 5 but the end of our Calling is toferve God and 
men, the ground hereof is this : Every man is a mem- 
ber of the Common-wxalth 5 every man hathfome 
gifts or other, which may not lie idle ; every man 
hath fome Talents, and muft ufe them to_his Matters 
• advantage, 



How to mortifie Covetoufnejje. 2 - - 

advantage and how can that be,excepc you doc good 
to men: Every one is afervant toChrift,andmuft 
doe Gods worke ; no man is free, every one is Chrifts 
fervanr, and muft bee diligent to ferve Chrift, and to 
doe good to men. He that hath an officc,muft be dili- 
gent and attend it; every man muft attend his calling, 
and be diligent in it. 

If riches come in by your callings,that is the wages, 
not the end of our Callings • for that lookes onely to 
God, we muft not make gaine the end of our callings: 
There are many that make gaine their Godlinefle , 
and the end of their callings 5 Some preach onely 
for gaine, others ufe other callings onely for gaine 5 
but if any man will make gaine the end of his calling, 
though hee may conceale and hide his end from men, 
yet let him bee fure that hee fhall anfwer God the 
fearcher of the heart for it. On the other fide, if a 
man by diligence in his calling have riches following 
him, he may take them as a blefling of God beftowed 
on him, and as a reward for his calling. The diligent 
hank maketh rich. God will fo reward k, not that we 
muft eye riches, and make them our end. God 
makes a man rich, and man makes himfelfe rich. God 
makes us rich by being diligent in our callings, and 
ufing them to his Glory and mans good ; he doth caft 
riches on us: man makes himfelfe rich when he makes 
riches the end of his calling, and doth not expeft 
them as a reward that comes from God : I expreffe it 
by Jacob •, Jacob hee ferved Laban faithfully, and God 
blefled him, fo that he did grow rich, he went not out 
of his cQmpas and fphere,he tooke the wages that was 
given, 



256 



How to mertifie Covetoufrejfe. 



£gf& 



Rule i. 



given, and becaufe that Gods end was to make him 
rich, God enriched him by his wages, as a reward of 
his fervice. The more diligent a man is in his calling, 
the more finccre and upright, the more doth God 
blcffe Mm, and increafe his riches : God makes -men 
richjwhen he gives them riches without forrowes and 
troubles, when as they come in with eafe,and without 
expectation and difquiet. Man makes himfelfe rich, 
when as there is great trouble in-getring,keeping,and 
enjoying them, when as hee ufeth his calling to get 
riches,or when as he ufeth unlawfull meanes.The me- 
thod God u(eth to enrich men is this; Hefirftbids 
them Seeke the kingdom* of God, and the righteoufhejfc^; 
thereof, and then all thefe things Jhafi he admwi sired unto 
them as wages : Wee muft looke to our dutie, and let 
God alone to provide, and pay us our wages. 

He that takes a fervanc, bids him onely looke to his 
dutie, and let him alone to provide him meat, drinke 3 
and wages: we are fervants, Gpd is our Matter, let us 
looke to our dutie, and leave the wages to him* 

But whether may not a man takecaretoget wsealtb, 
is not a man to care for his eltate, to increafe it, and to 
fettle it * 

I anf wer, he may lawfully take care of it, obferving 
the sight Rules in doing ir, which are thefe : 

FirfUie muft notgoe out of his co*npafTc,but walke 
within his owne pale 3 be muft not ftcp but of hisowne 
calling into other mini, and in his owne calling he 
muft not trouble himfelfe with fo muchbufinefTe, as 
that he cannot attend, or that may hinder him in his 
private fervice unt<fGod: if he dqe fill himfelfe with 

too 



How to mtrtific CovMufoejfc 



2 57 



too much bufineffe in his owne calling, or ftep into o- 
thcrs callings, this is finfull and inordinate : If a man 
in his owne calling fill himfelfe with fo much bufi- 
neffe, that he cannot attend the things of falvation, 
that he is fo much tired with them, that he hach no 
leifure, or fpare time to fearch his owne heart, and to 
doe the particular duties neceffary to falvation, hcc 
then fayles in this, and finnes in his Calling. 

Secondly, his end muft not be amiffe, hemuftnot 
ayme at riches 5 Abrah/tm was poore, and fo was Ucoby 
yet God made them rich and mightie, they were di- 
ligent in their callings, and God brought in wealthy 
God calls not a man to truft in himfelfe, to make ri- 
ches his ayme and end, to feeke cxceffe, fuperfluitie, 
and abundance, to live delicioufly,tofatisfie our lufts 
and pleafurcs,our ayme muft be Gods glory, and the 
publike good, and then God will call riches upon us 
as our wages* 

Thirdly, let it be a right care,and not an inordinate 
care, there is an inordinate care which checks the 
Word, you may know whether your care be fuch an 
immoderate care or no by thefe three fignes : 

Firft,ify 011 be troubled in thebufihes you go about, 
confiding either in defire,feare, or grietc, when as we 
either defire fuch a blefling exceedingly, or feare that 
we (hall not have it 3 or grieve much for the loffe of it. 

Secondly ,when we feare we (hall not bring our en- 
terprife to paffe, or attaine to that which we defire. 

Thirdly, when we are troubled at it if it be not ac- 
complished, and grieve when wee forefee any thing 
that may prevent it 5 care being aright y fcts head and 

M m hand 



Rule z, 



Rule 3 . 



Signe 1. 



Signet, 
Signt 3. 



A 



258 






Circ*m t 
1. 



Bow to mortijic Covttou(mJJe t 



hand on workc • but when the affcdions are juft and 
right, there is no tumuli or turbulcncy in them . 

When is a man covetous & 

I anfwer, that then a man is a covetous man, when 
as he hath defires arifing in him, which are contrary 
to the former rules, and he refifts them not, or elfe 
refifts them fo weakely and feebly, that hee gets no 
ground of th*n 5 he fees no reafon why he fhould re- 
fift them, and therefore gives way unto them. A man 
is not acovetouiman, nor an ambitious man, which 
hath covetous and ambitious thoughts, forthefethe 
jiolicft men have h but he that hath fuch thoughts,and 
ftrives not at all againft rhem,or elfe ftrives but weak- 
ly, he is a covetous and ambitious man. A godly man 
may have thefe thoughts and defires, but hee ftrives 
ftrongly againft them,get6 ground of them, and gives 
them a deaths- waundjbut the covetous man he yeelds 
unto them $ the godly man hegets the vidory over 
them. 

Now this covetoufnefTe is evill in it felfe \ for firft 
of all, it is Idolatry and fpirituall Adultery, and then 
it is an evill and bitter root, having many ftaikes on 
it 5 he that doth doe any thing to hold correfponden- 
cy with it, he that doth belong unto it, to him it is the 
roor of all evill, Luk. 16.lt keepesmen from falvati- 
oo,. ic choaksthe good feeds fowen in mens hearts. 
Secondly, it muft be mortified, for the vaniticofthe 
obj & is not worth the feeking , therefore in Lute 1 6. 
9. it is fetdounein a comparison with the true trea- 
fure, and exprcfled in thele foure circumftancos r 

Firft, it is called the M&mmon of unrigbtcoufajft and 

xvhktd 






How to mortip Covetoufoeffi. 



wicked riches • beciufe it makes men wicked, oppofed 
tofpirituallbleffirigs which are the beft. 

Secondly, it is leaft, becaufe k doth leaft good, 
it preferves us not from evill, ic doth the Soule no 
good. 

Thirdly, it isbut faHe Treafure, it hath but the ftu- 
dow of the true- it ihines as if it were true s but yet it is 
but falfe and counterfeit. 

Laftly , it is not our owne,tt is another mans $ riches 
are the goods of others, not our owne 5 Luke 16.12. 
and 10.41,42. 

There are foure attributes given to riches : Firft, 
they arc many things, and require much labour $ Mar- 
tha was troubled about many things. 

Secondly, theyareunneceffaryj Ont thing is nect f 
firy. Thirdly, They mS be taken from w* Fourthly,they 
arc not the beft, and therefore ourdefire after them 
fliould be mortified. 

From hence bee yee exhorted to mortifie this 
earthly member Covetoufhefle, which is Idolatry ; a 
finne unto which all men are fubjeft : Young men 
though they want experience of riches, are notwith- 
standing fubjedt to this vice • but old men are mod 
fubjed unto it, though they have leaft caufe and rea- 
fon fork. PiofcfTours of Religion arc fubjed to it 5 
many times it growes up with the Corne, and chokes 
it, therefore ufe effcftuall meanes to root it out of 
your hearts. 

Firft of all, pray to God not to encline your hearts 
toCovetoufnefle ^ it isimpoffible for man, but eafie 
for God to doe it. 

M m 2 Se- 



259 



Circum. 

2. 

Circum. 
3- 

Circum. 

4- 



rfe. 



Meanes* 
1 



2 6o 
Jdeanes 

2 



MCAMS 



How to mortifie Covctoufneffe. 



Secondly, be humbled for finne $ wee are fo cove- 
tous and defirous for money, becaufe wee were never 
humbled for finne fo much as we (hould be, and this 
is the reafon why many would rather let Chriff goe 
than their wealth and riches. 

Thirdly, ufe them to better purpofe than hereto- 
fore yee have done, make friends with them,and find 
fome better things to fet your hearts upon. Except 
you have a better Treafure, you will not vilifie and 
depart with thefe : Labour therefore for true Godli- 
nefTe with content, which it great gaines^ iTim.6* 6. 
which heales this malady, and takes away the falfe 
pretences of gathering* having, and affefting great 
riches. 



F 1 *C 1 & 



\ 



1 \ 



LIVELES LIFE: 

O R, 
sSMans Spirituall death in Sinne* 

Wbtrein is both learnedly and profit ably handled thefe four e 

r The Spirituall Death in Sinne. 

rt • jThcDoflrinc of Humiliation. 
Doctrines >*l MerC y tQ be found in Chrift ^ 

£ Continuaoce in finne 3 dangerous . 

Being the fubftance of fever all Sermons upon 
E p h e s. 2. 1,2,3. 
Andy oh bath he quickened fwh&veere dead in trefpajfes and fins. 

Whereunto is annexed a profitable Sermon at Lincolnes- 

Inne, On G £ 7^ XXII. XIV. 

Delivered by that IatefaithfulPreadher, 

and worthy Infbament of Gods glory, 
JOHN TRBSTO^ y 

D r . in Divinity, Chaplaine inordinary to his Majefly, 
Matter of Emanuel Colledge in Cambridge t and fome- 
times Preacher ok Lincolnes-Inne. 

The third Edition. 

Rom. .7. o. 

For I was alive without the Lavp once, but -when the Co'tnman- 
dement came^finne revived^and I dyed. 



LO N D O 2tf : 
Printed for ^Andrew Crooks, and arc' tebe foldby Daniel 
Frere, without JHderJgate, 1635. 



i • 



9 



• 





The Summe of the chiefe Points 

contained in thisTVeatife, 

DOCTRINE I. 

Hat aR men by mature are dead in 
trejfajjes andjinnes . page 2 . 
The Do&rine proved 
Firfljoyreafon. 

Secondly, by Scripture, ibid. 

Five things to hee cbfervedjvr the 

Mnderjiandmg of the Vot?rim. 

/. WhAt this death n. 

Two tbi^s alike in Ihemturali and Jftritua/i death, 

1. PrivAtivnofltJe. 

2. SomtUfiglefr. ojthebodj>acarkajje\ of the 
Joule\a corrupted quality. m P-4 

I Deadnwkcswhyft called. 

\ The feat of this death. 

1 1 /. The hnksofhis death : three hinds. p. 5 

1, Thediafhojfuilt. 

2, The death ofjr ace. 

3, The death of toj • 

Hm terrible the taktng away of Gods pn fence it. p. £ 

A The 



The Contents* 



III. ibefignesoftbu death are fonrc : 
1 1 Privation of Reafon. 

A difference between* carnatlandffirituaRknow 
ledge. p. 8 

2. frivation offenfe. p.p 

3. Want of motion. 

4. Want of beauty And vigour. 
How mcked men may have moraB vcrtw. p. 1 o 

IT. The decrees of this deAth. p.u 

' ©'EJECT. 
I ifaR dead.then preaching in vatne. p 1 1 

I ANSW.i. 

* There is theltfeof Reafoninhim^ whereby* wan may 

1. Seehimfelfedeadl 

2. Bring himfelfeto the meanes of life, p. 13 

A NSW. 2/ 
The Word may put life'into hint. # 

ANSW.J. 
A difference betweene the fpiritnall and cirporaU death* 

this againft tkemlljhat voluntary. 
The Vfes oftbepoint. 
"7. Not to defer re repentoncel 
'how tbe Di veil deceives men in pervading tbevi to put 
* off their repentance. ' A P* X 4 

S4vmg repentance what it is. 
An example ^Francis Spira. p. 1 6 

I I. How to efloeme avid men 

1. Not to over-value tbem. p. 1 7 

2. Not to make them our compamouu 

III. Tofl/rreup to thankefulueffe for being quiekned, 

p.18 

4. Hoiw* 



I he Contents. 



4. Hewtoefltemetkemeanes of Grace. 

5. To examine our felves whether we have this life in 

worno. p.20 

Horvtke Divell deceives civitt men. p. 21 

Jwofignts 9 f quickening : 

1 . %^i (enable confederation of our ejiate by Nature. 

p.2* 

2. Anuniver fall change. 

An application to examine our f elves before wee re- 
ceive the Sacrament. p. 2 3 
Two kinds of Spiritually dead men : 
Fir/I, Starke dead. Signes thereof: 
I. Pofitive. r p. 24 

1. Acareleffenegietiofgoodneffe. 

2. Alyingflillinanyluft. p. 2 5 
A living lujl what it u. 

3. An Antipathy to God and goodntffe. p. 26 
//. Privative. 

. j. Privation offpeech. p. 27 

2 . Privation of beat. p. 2 8 

^ difference betweene thecoldne(fafag$dly man 
and a wicked. 
3. Stiff eneffe. 
j 4. Privation of fenft. 

5 . Nofympathizing in the miftries of others, p.30 
T«w //Wag* w,y woi* ^ fe fM*/W*r ffe iw/W« 0/'^ 

Church. P-3 1 

i.Thegreatneffe9fthe\udgenKnto»tktm. ^32} 

2. Our ability to belpetbem. 

For the Church wtmuft 

l. Pf ay for it, _ 

^ 2 Our 



•7B 



I! 



The Contents* 



P-33 
P-34 

P-35 
P-3* 



fttrvtm. 

| Spiritual/. 

Our prayers muft bcJ 0/A'*- 

\ofnghteoufnejje. 

\With humility. 
2. Be more zealous. 
^.Stirre up others. 

4. Per forme dutm in due time. 

5 . Per for me duties with continuance. 
The Divels cunning to deferre men from dow? 

g6od duties. p *t 

Secondly ^Seemingly living mem 
Signes thereof arc s 

1. They dot not grow. p 40 

2. They are moved by an outward principle. 

3. Thej feeme living but in fome places and com- 
P* nies + p, 4 i 

4- Theyfieakefrom the teeth, not from the heart. 

Junius converted by a Country mans hearty Jferttng 

two meants to get life : 

1 . To Ubour to fee this death* 

2. TogoetoChriJtforltfc. 



P'43 



* DOCT. II. 

T^ilTT mU i^ »<*fi«*fim death to 
*J£^*M*^*W* tec acbtldof 



P44I 



& 



T 



The Contents,. 



Three things to keeper from Chrifi : 

1. Vnbelecfe. p. 45 

2. Negkclofhim* p,^ 
3 • VnwlRingneffe to part with other things for 

him. 
Three things to bee fet againfi thefc, to bring m to 
Chrifi : 
r • Faith to heleeve he is God. 

2 . Afieigbi Humiliation to bring m in love with 
Chrifi. 

3. Sound Humiliation to be willing to part with all 
for Chrifi* 

The necessity of a deepe humiliation. 
Without a found humiliation, 

1. We will not come to Chrifi. p, 47 

2 . We will not flay with him. 

Humiliation compared to the four e ground s> 
Matth.ij. 
5. Wee will not doe or fuffer an) thing for him. 

p.48. 
Foure reafins confirming the Dofilrine* • p«4? 

The Doctrine of Humiliation mufigoe before Sanffi- 
ficauon. p. 50 

VSE. 
Tfytto content ourfelves with Morality and Civility $ 
for except we have more than nature inu* u wee can- 
not bejaved. ibid* 

QVEST. 1. 
WhereinHrue Humiliation con fifis ; 

ANSW. 
fn three things. 

m i^t% i.m 




The Concents. 



1 i. In fceingour hvzs abound with aclualljinne. - 

2. jnconfidtrifig there is nothing good in hs. 

3. Infmitingonr hearts with an apprchenfion of Cods 

curfe. 

QUEST. II. 
What kindeifforrow ps required to true Humiliation? 

P-53 

ANSW. 
A for row convinc'mgthe judgement, and moving the 
affections. 

QVHST. Hi. 
How fhaliwe know whether this furrow be true or no ? 

P.54 

ANSW. 
Trttt Humiliation differs from other forrow : 

1. In the rife. 

2. In the continuance. 

3 . By thefigntsofbrokenneffe of heart. 
Contrition of heart, p. J 5 

1, Healesonrftnnes. 

2. CaufcthlovetoChrifi. 
Signes of out love to Chrifi^are. p. 5 6 

1. obedience. 

2. Affeftiontowardshim. 

3. The high prizing of fpiritualt things. p. 57 

4 . Content edneffe with the mcanejl condition. 

5. Fcare of of ending God. p. jS 
Tender neffe of Confctcnce wherein it conftfis. 

6. Thefndmgoffweetncffe in the Word of Golf. 

17. Meeknejfeofjpint. 
Burnt* 



The Contents, 



Humiliation changeth our nature. p ^^ 

QUEST. IV, 
Whether this humiliation be in all wen i 

A NSW. 
It mufl be in alitor elfe they will fall away. p. 6 1 

The difference of humiliation in one we'll educated and a 
groffe finner . 

QUEST. V. 
What is the leaf degree of humiliation ? p.Si 

ANSW. 
T§ count finne the greateft evilly Chrift the greatejl 

gbod. 
A mans convcrfion confifls in 

1. Being foundly humbled. 

2. Stedfajlly layingholdof Chrifi. 

3. Newneffeof life. 

QUEST. VI. 
How [hall we come to be thus htmbled? 

ANSW. 
The Law theoneiy meanes to humiliation. p. 63 

The fair it of bondage what ,and why required to humili- 
ation, p, 64 
How Afflictions and the Law concurre to humiliation. 



Five meanes to humiliation. 

1 . Ta conjider &nr eflates. 

2. To fufferforrow to abide onm. 

3. Tofeefmneinits ejfeclr. 

4. Tomakethif evils p*efent by faith. 
Tmtbwgs ought to be prefent before p&: 

1. All finne s pajl. 

2. Things future. 



P*5 

p66 
P-.67 



p. (58 
*.T$ 



1 he Contents. 



5. Totakeholdcfjhifts. p.6? 

Eight fhifi> whereby menibinke to keep effiudgmmts 

1. Civil; ty 

2. F or mJJ performance of holy duties. $.69 
2 . ha dnefye of ria$u re. 

4. Geds mercy. 

5. T he wakir^ct^fciesice of wmi things, p. 70 

6 . The aeUy o\ 1 h txz t \ r*t* 

7 . Afalje of t n oh oj ^ht ejUte* . p . 7 1 
Thee Cautions thereto. 

8. 4# optmofithat jomefljouldbehoiy^ and not 

all. 

USE. 
To per [wade m to humble our J elves* 



DOCT. 3. 

\ 7 \ jHofoever will come to Chrift-jmay come tnd 
V V finde mercy. 
Explt cation of the Doctrine. 
The grounds oft he DccJrine are theft two : p. 74 

1 . Otherwife no ground of faith. 

2. Eatth a about things that Are. 

VSE. 
To exhort even one that is humbledyandfeeswhat need 
he/jath ofchriftytocometo/nm to bee quickened. 

E very oh would take Chrijt as a Saviour ^ but not as a 
Lord. p*7# 

Chn/t^ives whom he quickneth^a threefold life-p.j 7 . 

DOCT.! 



i he Con tents 



DOCTRINE IV. 

WHtfoever rvalketh in any courfe of fin, is a dead 
mankind the chi id of wrath, p. 8 o 

The Doctrineprovtdby Scripture. 
ByReafon. p,8i 

REASON i. 
Hethatwalkethinfinm, ts overcome of fwnt. 

REAS. 2. 

Inhim finm hath the chiefefi command, and God no 
place. p. 8 2 

OBJECT. 

An Hypocrite keeps his fin inland fuffers it not to breake 
out, and therefore it is not predominant. 

ANSW. 
It is no matter for tint, for Godjudgeth according to the 
inward heart. 

REAS. s. 

He is an hypocrite. p. 8 3 

God hath refpe<3 to fmall things with fine erity, more 
than many great things mth hypocrifie. 

REAS.IV. 

Hee is ready to rtmne into other finnes upon occafion 

p. 84. 
QUEST. 
What this miking is.. p. 8 5 



ANSW. 



\ 



The Contents, 



ANSW. 

Ri?ht w&lkim is knowne, 

1 . By the c hsyce of t he way . 

2. By the progrejfe therein, 

3 . By the companions and guides 
4 By the provision we make* 



p.8<5 



VSE. 

;. For try all, to fee whether we walke in the right way 
or no. _ P-^7 

Two rules to try whether we walke aright : 

1 . To fee whether it beakno wne [mne* 

2, Tofee if t by fivne be continued in* p. 88 

QVEST. I. 

When isfwne aknowm »fmne ? p.8^ 

ANS\V. 
Euery mans confeience will trll him what is a knowne 
finne. 

OBJECT. 
A godly man may bane afcruple of confeience. p *p o 

ANSW. 

Three maine differences betweene the occafion of a guil- 
ty confcience^andthefcruples of the godly. 

I. In the continuing in it.\ the wickeH After knowledge 
lyeinfwnebut the godly for fake it. 

I I. In thejubieS matter ± hard doubts be in the godly, 
againji which they gather foun deft reafoHS\hnt eafee 
matter to the wicked will corrupt their confetences * 

p.91 
In 






1 he Contents 



///. In the reft of their aft ions $ a good Cgn(dsnce\ 
may be troubled about one things and yet tberejfofl 
the aft ions good \ but an evi/l Confcience growes 
worfe and worfe in other things . 

QVEST, II. 

A Car nail man doth many good thin gs^and allows not 

himfelfe in anyfinne^nd what doth a godly man do 

more? p. 9 2 

ANSW. 

LA godly man and } a wicked may be [aid both to agree 

and differ : 
u They agreein the w ay ^and differ in the end of their 

tourney* 
a . They agree and differ in the dij approving of evil l» 

Difipprovingofevill two- fold: arifing 
* 5 Principle in Nature^ Confaienet I 
frm *£True fr maple ofrtgeneration. 
three [tgnes to difimgnifl) letweene a naturall dtjlike 

ofevill y md a regenerate. 
1 . A delight fall ah ftaimng fromfinne. 
2» A change and rijing of the heart both againjl old 
finnes^andthedi-ers of them. p P4. 

3 . A change oft be whole man ». 

QVEST. IIL 

Godly men often relapfe as well as the wickedtfherefm. 
how jhall 1 dijhngarfh betweem thefe 
A N SW. 
Three ftgnes ofdiftinftion between a godly mAns rehf* 
I * * f**g 






The Contents* 



fingandlyinginfinne. n p.py 

i . He bath nopurpofe tofinnc. 

2, He favour etb not bis finne. p.jtf 

3 . He fills not into the fame finne^ 

1. Not fo often 06 before. 

2. After the fame manner. p.97 

QUEST- IV. 
Who is itthatfinnetb not i 

ANSW. 
Allmenfinne : but there is a double difference betweene 
thefinnes of the godly and the wicktd. 

1. In the wicked fomefinne is ever predominant. 

2. The wicked commit finne as a proper mrke.%.9% 

QUEST. V. 
How \(hatl wee diftmguifh betweene tbepurpfes of the 
godly andthe wicked i 

ANSW. 
Thepurpofes of the wickedarc weake a&dfrwtlejft, bm 
ofthe godly fir ong andejfeftuafl. p.pp 

USE 2. 
Tofomfort alt tboje that doe not continue infinne. 
Fcure comforts in aperfeff heart : 

1. Contentedneffeto forfakelufl. 

2. Ability top- ay er. 

3 . Ability to beare afflictions* 

4. Sound pcacewd Lifiwg. 



The 




The Summe and Contents 

oftheSBRMON. 

OBSER.V. 

#aW83t Batftectd yffets of Ceds frowdtnct 
2% jhmldmt k -fcrgctten. P-* 

^ Tn>e thwes tbfervMc tn the Text : 
S i r^theLordwillbefecne. 
* That be will befeenem the Mount. 
USE. 
Tobetpeiwnftdifcouragtments. P'3 

r * DOCT.i. 

UisGedsuCmimmnerubrmg bit children 19 txtre 

mines. 
The Do tfrw proved by Reafons. 
RE AS. I. 

To make it w afflittion. 

REAS. 2. 

Beemfetbe Lord might be fought unit* 

RE AS. S* 
BecauCe Godmay be knorvne to be the helper. 

RE AS. 4- 

Becaufe we might receive it as ttjietvgip 



P4 



M 




The Contents. 



REAS. y. 

I Becjufe tve may knew the Lord by experience. 
God is never Jo w&knowne as by experience. p .7 
God manifejteth himfelfe ever upon jome great change 

REAS. 6. 
Became the Lord might prove and try us. p. 8 

VSE. 

Not to bee discouraged rvkateuer our cafe be. p. 9 
Comfortable Examples of Job, Nebuchadnezzar, 
/^JeweswMordecaycs time 3 agaitrft difco*- 
ragements. p. ii 

DOGT. II. 

In the time of Extremities the LordwlH befeene, and 
not before. P*}3 

And that for theje caufet : 

REAS. 1. 
To cxercife the graces efGodby. 



REAS. 2. 

To give time of Repentance* 



P. x 5 



REAS. 5. 

To let us kne» the vanity of the Creature. p. 1 6 
Though God 'dtferretill extremity , yet then heemll 
fur ely come. 

USE. 
To teach us not to make too much haft fir deliverance. 

p. 17 
Exam- 









ThcConcents. 



Examples fifth Lords commingin extremities, p.ip 

DOCT. 3. 

Godly mens extremities are but trials fent for their 
goody andnotpunijbments fent for {heir hurt and 
mine. p. 2 1 

Trials therforefhouldbe caufe efreioyeingjather than 
(or rowing* 

Wee ought to reioyce in tryals ', becaufe the greater the 
tqa/Iisjhe more wtUbe the good. p. 2 2 

The good that comes oftryals, is 3 p f 23 

J, T he increase of grace. 
2. Tkimreafeej reward. 




EX CE LLENT 

TREATISE OF THE 

SPIRITVALL DEATH 

: IN SIN HE. 



And ye* hath he quickcned> whomredeadin trejpajfes 

andfwnes. 
Wherein in times pafi ye walked according to the conrjfe 

of this world y according to the Prince of thefower of 

the ay re, thefpirit that now worhth in the children 

of di [obedience. 
Among whomalfo wee all had our conver fatten in times 

p4$, tn the lufls ofourflejh) fulfilling the dt fires of 

the fiefb\andofthe minde^ and were by nature the I 

children ofwrathfven as others . 

He fcopc ©f the Apoftle in . the 
former part of this Chapter, is, 
to ftirre up the Ephefians to a high 
j eftimasion of their redemption 
byChrift : and that hce might 
tkz better doe this, hee fiieweth 
them their eftate without Chrift j That they were 
B children 




The Scope of 

the .Chapter. 



The Spirit mII death inftme, 



Three falfe 
guides among 
the fybejktju 



Dottr. 



ThcDoftrine 
proved firft 
byOeafon.'j 



Secen<Wy>by 
Scriftures* 



children o f wrath } and dead in fanes andtrefpajjes.-znd 
that they were dead in finne, hce proveth, Becaufe 
they walked in fane : That they walked in &ine,hc 
proveth, Becaufe they had amongft. them fomo 
falfe guides,which here he reckons upland declares 
them to be tfaete three : 

Firft:, the World : {Tb'ej talked according to the 
courfeofthewtyld.) 

Secondly,the Devill \ (According to the prince of 
the power of the ayre.) 

Thirdly, the. lulls of theflefli •, (Among whom 
alfo we had our conversation in timet pa fan the lufls of 
ottrftejhy&c.) 

The firft point that we will ©bferve as naturally 
ai'ifing out of the words 5 is this 3 

That all men by nature are dead in trefpajfes and 

fanes . . 
This point is to be considered of all men, both 
thofe which are alive, and quickened out of this 
Lethargic, and thofe which arc yet dead in their 
trefpaflesand finnes.. That wee are thus dead in 
, finne, it plainly ^ppeares by this reafon £ All man- 
kinde- were represented in our firft parent Adam^ 
ef whofe fall this death of fituie 3 snd ofnature 5 was 
madeapartofthepuniflimcHt; now he being the 
roDtofusall, and that being dead/ all the bran- 
ches muft needs be dead alfo. It is alfo plaine by 
places of Scripture.- as Uh.^.i^, The dead JhaSheare 
thevoyceof the Sonne of God \and they that heart (hall 
live : fo againe, Ephtfa ,14. Aw&ke thou thatfleepefa 
and ftand up from t&e dead> and Cbrijl jhall give 

thee 



The Spiritual! death fafinne. 



thee light. Alfo in the Gofpell our Saviour Cfarift 
•faith. Let the dead goe bury, the dead: that is^ let 
fuch as are dead in trefpaffes and finnes, goe bury 
th©fe that are dead through finne. By all which 
places it plainly appeares,that all men by nature arc 
dead in finne. This men cpnfideE nor : You would 
chinkeit a gafhly fight tofee Churches, ftreets,and 
houfesfprto lye full of deadcorpes : but for to 
fee places full of men fpiritually dead, which is 
farre the worfe, is a more gaihly fight ; and yet 
whoamongftusisthere, a!moft,that doth confi- 
dent?* 

In this death in trefpafles and finnes, for our ful- 
ler underftanding of it, I will fliew you thefe five 
things : • . 

j. What this death is. 

2. The kinds of this death. 

3- Thefi'gnes of this death. 

4 ." The degrees oft his death , 

5. The ufe to be made of it. 
Firft, What this death is'. 

To knowthiSjWee mufl underftand that as a cor - 
porall death, fo a fpirituall death hath two things 
ink: 

Firft, As inthenaturall death there is a priva- 
tion of life when the foule isfeparated from the 
body 5 foin the fpirituall death thereis a privation 
of the life of the foule; namely, the extinction of 
originall righteoufnefle 5 by reafon of which, a 
man can neither let hand nor foot forward inrthe 
wayes'of goodneflfe 5 as^fWconfeflfethof him- 
j B 2 felfe: 



%< W^atthU 

death is. 

Two things., a 
natural! anda 

fpirkual death 



TbeSpirttualt death m finve. 



\ 



Dead wotkcs' 



fclfc ; for as tte feperatioa of the foulc makes the 
body to dye, fo the extinction of .origkiall righ:c- 
oufn~0e mikes the Ipulc to dye. \ 

Secondly, A s in the death of the body there is a 
linking carkaffe left, when the foule is departed 
thence, fo iatlje deatlvof the foulc there is a pofi- 
tive corrupted quality left, called the flcih, where- 
by a manis prone to d':>s all evill.- And therefore 
they are called dead w&rkts : Therefore leaving the 
^^to^i,\frinciph-of the deprive of CArijlJet us go on unt&ftr- 
fettiw • nnUyi#g again; the foundation of "repentance 
{torn dead vorkeS)&c,Heb. 6.1. And fo againe in the 
chapter of -the Srtac Epiftlc,md 1 5 -verier, where 
ic isfaid, tf#v much ntdrefhaHthe bhodofchrifi^ who 
though the eternal! fcirit offered himjclfe without jp $} 
to Godypuxgt your confeiewt^ fro m dead tvorkes , to ferve 
the living God. Now itfeeme3 a contradi&ion that 
they fliouIdbeworkcs,andyct dpad 5 buc yet icis 
fo, bcciufebefiiesthc privation" of good, there 
is a pofitive evill, and ftirring quality, wBich 
is a&ive, and bringcthforch thele evill and dead 
workes.-. 

Now for the cbie-fe feaf of this death i It is 
chiefly feared in the minde and under/landing , 
and nor in the will. The Underftanding is fri- 
\mtim vivem *> & moriens'primarn ; thefirft living, 
aiulfirftdead .• for alch >ujh th$ will bee corrup- 
ted, yet wharf oevens- - in Ir, is carried through 
the undemanding, And this death of the under- 
standing is faph a darkeneffe of. judgement, as 
thereby a man eftectne* not, but diflikes the 

wayes 



TbcTcftt of 
this death. 



The Spirit uzil death in s [mne< 



u-iye'sof God and good; leffe, and reproves the 
vvjyesof dm: and wick ednefie. And m this far | 
culty of man, the undcrtfaneing, -is this death of j 
Tifine chiefly feared 5 therefore u is hid f i$h % 1.4,5-. j 
In him wo* light ywd that- lig ht was t he life cfrrnn . S 
alfo, Epbef.%. 1 4. theplace.before mentioned, A~ 
wake thou thatjhceftft^ andftandupfrom the deadend 
Chriflfha/lgivethee lights where hee fayes, not 
ftfe,fcMitiigfat ; for if there be light, Jifewdl cer- j £p ^ y r * 
tanly follow. So agahe, Acls 2^18. To epen their I 
eyes , that they may turnefrom darknejfe to light. One | 
Would thinkc, that in thefe places it ihould bee) 
life, and.notlight ; but it isfo put to (hew that 
the chiefeft leat of th'.s death is in the under- j 
ftanding. Therefore alfo ic is faid, Be renewed \ 
inthif:ritofyourmindes^om % ll % 2. And to the j 
fame purpofe alfo faith lames^ lam.i. ,18-. The word 
of Truth begat yox: now Truth hath a reference to 
the undemanding. And thus briefly have I given 
you atafte what this death is, aadthe place where- 
in it is fea ted, 

2. Nov$ it followes that we fpeake of the kindes , 
of this death, which for the better handling, and of thisctativ 
benefitof youf memories, I will range into thefe 
three forts : 

1. The death of guilt, by which we are boun4 o- 
tfertoetemall damnation: and foin die fame 
manner ufually wee fay, aman condemned is 
a dead man. 

2 . The death which isoppofed to the life of grace 
which is the federation of grace.from our ioule J 

■ B 1 r-Thel 



o 



I be Spiritual! Aeath infinne. 



How teniblc 
the caking a- 
way of Gods 
prefenee is. 



j. The death which is ©ppofed to the life of joy 
and comfort, which isathoafondtimesmarc 
terrible than all deaths, if it were truly, and as 
it is indeed apprehended. 

Which latter death, that yon may the better 
conceive of, I will open it a little to you. 

God joynes with every mans foule, and gives 
to the moft wicked man feme feeming life ofgrace 
and fome colourable life of comfort s for clfe they 
would indure an hell here upon earth. 

For the firft ; although the wicked have no true 
grace,yet they have a fhadow of ir, as is raaaifeft in 
^heirmorallvertucs. Soforthefccond, for com- 
forf, they have fome, although no true comfort :- 
for God is the author of coxnforr, as the Sunne is 
of light; which all, both goad and bad, doe more 
or lefle participate of, or ellc they could not fiib- 
fift: Asmayappearebythe contrary; for, when 
he doth but once with- draw his comfort from us, 
it is theterribleft thing in the world : An example 
of this wee may fee in Chrift 5 when this comfort 
was with-drawne from him but in fenfe and fee- 
ling onely, it made him cry out, CMy Cod^my GW, 
why hajl tbettferfihen mtt t Matth. a 7/4 6. Where 
Gods prefeace is taken away, there is nothing but 
hcutour and trembling: and Ihaveknowne fuch, 
thatinhisabfence, when his prefenee hathbeeae 
taken away, have hadtheir foules io prefftd with 
horror, that they have faid. That if at a thoufand 
yeeres end they might enjoy the comfortable pre- 
1 fence of God, they would thiake themfelves the 
J * - hap. 



TheSprituali death in finne. 



happicft men in the world* The abfencc of this,, 
made Luther xo fty 3 That if all thccreatures in hea- 
ven arid hell fhould fee to torment him, they could 
not doe it fo much as the with-drawiag of Gods 
comfort did. 

Alas, poore creatures* now in this world God is 
not feperated from you, youfeele not the torment* 
of this death, bat now you enjoy the crcpufcitlum, 
and day-light of thiscomfort 5 and therefore al- 
though it be now fligktly efteemed, and little re- 
garded, yet when that day (hall come that the Lord 
fhall totally feperate them from his prefence, they 
(hall by lamentable experience learne how terrible 
a thhgitis. Thus much for thc-fecondpoint,the 
kinds of this death, 

3 . For the fignes of this death. 

The fignes of ir may be taken from them of the 
bjodily death ; the fignes oft hat are thefefoure ? 

. 1, The undemanding faileth. , " 

' 2. There is want of fenle. 

3. Want of motion, 

4. Thereisadeadnefifeintheface^. 
Thefe fourethirigs you (hall finde in a fpirituall 

death : Firft, as thofe that are corporally dead, 
want reafon and understanding, fo doe thofethat^ of "»fc». 
are fpiritually dead • they cannot understand the 
I things of God, no more then men cam judge of 
colours in the darke. 

I but forne man will objecfl and^jThecarhall 
man kriowes many things, he hath a generalkioti- 
oa of the God-head, ■ and can talke of the creation 

of 



$. The fignes 
of this death, 



Fotire (igns of 
bodily death. 



I. Privation 



0fc>ff. 



8 



'I he Spiritual! death mfinm, 



A difference 
bctwcenc 
knowins»fpi- 
ritual! things, 
and knowing 
them in a 
righc manner 



of man, and his redemption by Chrift, hecandif 
courfe of faiu\repentance,&c. 

.There is 'a great difference betweene knowing 
Spirimall things, and knowing them after a right 
manner ; a carnall man knowcth them, but not in a 
right manner, notinaf^irituall manner. And hence 
15 that of the Apoftle, 'Ttt.\.i6.TheyprQfefle that 
they know Ged^bm mworkes they deny him^ being abo. 
min^hU^rii,di{obtdtent^ndunto every good mrke re- 
probate : The word which there is tranflarcd repro- 
bate$ is*^*^ fignify ing,tinab/e ieiudge. Indeed in 
the generall they may understand and like . the 
thingsthat are of God, but come to particular cir- 
cumftances, that croflfeth them $ they, as a Divine 
f ayes of tfcem, love veritatem lucenum^nonrtdAr- 
guentem > they wholly diflike particulars, becaufe 
they bring them to hie et nuncio particulars. In the 
abf iradi they love holinefle, but not as it is appl ted 
to particulars, as it convinces them of their parti- 
cular finnes. Hence it is that godly men are moft 
hated of them that come neareft to them kiflievv, 
becaufe they bring light home to them, anddilco- 
vertlKirjcerrimaproximerum odidyihcir inward and 
bofome hatred of their neighbours : It is as much 
as ifone&ould bring a Torch toonethatis a do- 
ing fomeqnlawfull thing, fomedecdof darknefle, 
he would wifh him further oif:* their lives fliine as 
lights, and therefore giving good examples by a 
Alining and godly converfation, which is contrary 
to the life of the ungodly and hypocriticall ones, 
they cannot chufe but Late them.- and as all wic- 
ked 



The Spritu&U death in (inne. 



ked men hate them, fo efpccially thofe that are 
nigheft unto them in (hew ; becaufe that their life 
doth not onely (tune unto them, and lay open their 
vildncfTe, buc 4 fcorch themalfo ; and therefore 
they beiag occupied about the workes of darke- 
ned, wifli them as farre off as they can : S© that 
hence we fee, with an approving judgement, not 
any fave thofe which are quickned, can imderftand 
fpirituall things. 

2 . The (kcend thing wherein a natural! death 
cenfiftcthj was in a privation of fenfe ; lb alfo is 
it in- the Spirituali death- for their hearts are ftrong 
and cannot bee moved 5 although I deny not but 
fometime they may have a little griping of con- 
ference, and fenfe of Gods judgement, which na- 
turally arifeth from confeience • but they never 
have any reall and true feeling of it. 

3. In a naturall death they are without moti- 
on 5 fo likewife it is in the Spiritual! death 5 for the 
wicked can no more, move themfelvcs unto any 
geodworke, than a dead man can move himfelfe 
outofhis^rave 



4. In a naturall death there is a want of vigo- 
roufnefle and beauty, as well in the face as in all ci- 
ther parts of the body s fo alfo there isintheSpi- 
ritual death the lu fie of that vigorous beauty which 
followes the life of grace ; cheymaybcefeeneto 
have deatk in the face ; if a living man beholds 
them, hee knowes how to difcerne it .• although 
I deny not but that thef may have hypocritical! 
painted vertues, which may t© weake eyes for a 

C great 



a Privation 
offenfe. 



? Want of 
motion. 



s Want of 
beauty and 
vigour. 



10 



I he Spirit mil death inftnne K 



j great while feeme true ones : as men may have 



ObU%. 



How wicked 

menmayhave 

mbrahenucs 



4 The degrees 
of this death 

The death of 



painted faces that have bcene taken for living ones, 
-iut they are Rot true graces, fuchas proceed from 
the hfe of grace indeed. 

I but fome may here obied and fay, have not 
fome men many excellent morall venues, fuch as 
evea the godly themfelves have not ? 

Indeed it istrue that they havc,and thefeareGods 
gifts alfo, but yet they are but as chaines of gold a- 
bout a dead mans neck,or as pearls in a fwiaesfnont: 
There may be many good things m thcm,but they 
make them not good men; for as the evi 11 anions 
of good men redound not to their perfons to make 
them cvill, fo thefegaad actions in evill men, 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 fignes of 
this death* 

4 . To come to the degrees of this death : 
Firft, for the death of guik, that hath degrees; 
fome men are more bound over than others, as the 
l Heathen men that were guided onelyby the light 
' of nature, they indeed were guilty ; but the Jewes 
which had a more perfe<3 knowledge, they were 
more guilty than they : and now we that live under 
thetropickc ofthe Gofpell, and have Sermon up- 
on Sermon, line upon line, and everyday arein- 
(trucled, are more guilty than the Jewes : and a- 
moagft us, they that have mod meanes, and profit 
leaflyire moft guilty of all ; and therefore are moft 
bound over unto this death. 

Second- 



The Spiritual/ death infinne. 



Ii 



the life of 
£ia;e. 



Three de- 
gree s of this 
death 
Thefirft. 



Secondly, for the death that is oppo&e to the 'ThciUaA 
life of grace and fan&ification, that alio admits de- ' 
gtccs : 

i. For the firft parr, the privation of life, indeed 
there is no degree 3 but all that are dead, in regard 
of the privation and abfence of original! rightc- 
oulae(Te,are all dead alike. 

2. Btitforthefecond,towit, the pofitive cor- 
rupt quality, which iscalkd theflcfh^ that admits 
degrees : for one may be mad and drunke beth a- 
like, but the ona may have fomc fparkes of reafon 
more then the othgr. The degrees therefore of 
this death,are thefe three that follow : 

1. When men doe oppofe and let themf elves 
againftahalylifc, althoughit beclofely and co- 
vertly under other names, for againft them diredly 
the Divell will not fpeake, becaufchee knoweth it 
will not be regarded 5 but he fpeakes.againft them 
under names of reproach, which hee himfelfe hath 
invented. Thefe men are one ef the bottome ftaires 
of the chamber of death; and therefore it is al- 
moft impoffiblc they iliould ever rife, but muft 
needs remainein a pittifull cafe, although it may 
be they thinke farre ©therwife. 

2. When men are given up to voluptuoufnefle, 
and fenfuality s as iWfpeaketh of the wanton wi- 
dow, iTim^.6 thatbecaufe fliee lived in volup- 
tuoufneffe, flic was dead while Jhee lived : Evenio, 
the more a man is funke into voluptuous courfes., 
the more he is dead, and as it were buried in his 
sorruptions, fo that hee is altogether uaable to 

C 2 ftirrc 



Thcfecono\ 



IZ 



The Sptrituail death in finue* 



Thci.hird. 



ftirreoutof them j itis a very difficult thing to 
leave them ; as in the finnes ot uncleanncfle. 

3. When we are iadiffereat, and care not how i 
things goe 5 and this is when a man is addicted un-i 
to the death o£civill men^ which is a degree nea- 
rer to life, yfcfis truly andHndeed no better than a 
death: fuch as have much ref training grace, theft* 
are nearer the gate of heaven then orhers, yet they 
are as truly fhut out as they that are furtheft off 5 it 
is no matter how neere they arc te heaven, fincc 
they are all out of heaven alike ; they fhall be fure 
if never any more quickened, to goe ta hell as well 
as others. 

Thirdly, The death that is oppofed to the life of 
^fof^Sfe ; )°y an ^ comfort, that hath alfo degrees : God 
fometimes with-drawes his comfort from fome 
more than others, andfo fuffers fome ttt have 
lefTc horror than others: Thus L have briefly ex- 
plained this death, in which all men naturally are. 
I will nowanfweran objection of BtlUrmine a- 
gainft that which hath beene (aid, and fo come to 
; !the fifth thing. 

Some there be that lay, If all men are dead in 
finne, as you fay they are, theato what end isall 
our Preaching, and your hearing ? for the dead 
are without life, and cannot be moved with any of 
thefe things,and therefore they are all in vaine. 

To this I anfwer ^ firft,that although every man 
by nature be dead unto grace, yet hee hath the life 
of rcafoniahim, whereby hecis able to perceive 



ife of ioy. 



Obiett. 



/Infrv.X 



two things: 



1. Tc 



The Spiritual/ death in(inne % 



*? 



A difference 
becvveenc the 
fpj-ricuall and 
corporail 
death. 



i. Tq fee that they are dead, and wirhout this 
life of grace, theirconfeience telling- them fo. 

2. By the fight and feeling of tlieir death, they 
are able to bring themfelves to themeanesof lifc, 
as to the Word and Sacraments. 

Secondly, Ianfwer jtfa&t though all men be dead 3 , 
yet there is an end and effe<ft of our fpeaking, and |* ^ 
their hearing : for the Word that we fpeake may 
put life into them, as the word that Chrift/pake 
unto Lazarus, was able to raifehimy^w* the dead. 

Thirdly 3 . Wee muft know that there is a great 
difference betweene this fpirituall death, and the 
corporail death ; for this death confiftcth in. the 
underftanding and will, and is a free willing 
death ; init they freely fiye g©od,and embrace e- 
vill; they freely choofe the wayes of death, and 
thereforearefaidtobe^^^rf; as 5 fuppofe a 
man is refolved to commit murder, or treafon, and 
a friend come. to him, and perfwadehim from it, 
and cannot prevaile, that manraaybe (aid to bee 
dead, becaufe he will doe that that will coft him 
his life: Even fo we may affirme, that that man is 
dead already, becaufe heewill doe that that will 
bring death after the doing of it. 

5. Now for the fift thing, the ufes of this point, 
That allmen by naturcare dtadinfinne* 

Thefirft Ufe then that wee may make of this 
point,is, If aril men are dead in finne, then let us be 
J exhorted net to deferre ourrepentance,faying,wee 
I will repent afterward. This is a fault ufuall a- 
, mongft young men, and fuchas pre fume of their I 
/ C 1 ftrength I 



of this point. 



rfs. 



Not to defer 
repentance. 



»4 



I be Spiritual! death mfinne. 



Howthecevi! 
decerns njctl 

ii perfwcding 
tticmtopuc 
off their res 
peruana. 



Savingrepcn- 
lance wl.ac 
his* 



ftrength and ability of nature to live a great while, 
c Key find nature ftrong in them , and therefore put 
otf repentance till they be ficke,and age bring them 
co thinke of death .• but let fuch cdnfider that they 
are dead already, and repentance is a-puttiag of a 
new life into them: Boft thou chinkeitjsin thy 
power to create a new life in thee when thou an 
dead ? Surely, no more is it in thy power t® repent 
when thou wouideft. Hereby the dcviil entrappeth 
many, in putting thisconcck into them, that they 
may repent when they wilj . and this hce bring- 
eh them unto, by making them to miftake rcpen- 
tanee, in conceiving of it to be nothing dfc but a 
forrow for finne paft, and a purpofe to live well af- 
terward,and leave all finne : he never tels them,nor 
they never thinke that it is the creation of a new 
life in them j for then they would fay more : but 
they are deceived, this is not to rcpenr, for thou 
mayeft doeallthis, and yet when thou haft dune, 
be damned. But fuch repentance as will ikve thy 
foule, is a forrow for thy finne that is paft, and a 
purpofe for the time to come to endevour to leave 
all finne, arifing outof a love to God: forall re- 
pentance arifeth either out of a love of God, or elfe 
from felfe-love : if it be out of a love of God,thou 
wilt pre fently give thy ielfe antohis fervice, and 
forfakethy finae: ifit be not out of love to Ged, 
but out of felfe-love, that thou purpofeft tofor- 
fakethyfoine, then itis not true repentance, but 
falfc,and rifeth fromby-refpetfs. Repentance is 
hard to be had, it is not in thine owne power $ ex- 
cept 



JheSmituall death infirme. 



n 






cept God breathe a new life into thee, thou canft 
not repent sthou-artasthc redclodot earth before 
God,ef which he made Adam ; it had no li r e, vn- 
till he breathed i&to it : fo while the Spirit breatheth 
inus>weearedead. A Beaftmay defire his ownc 
life, fomayamanhisownefalvation, butheccan 
doe nothing without the Spirit blowes. When 
then the Spirit blowes,why wilt thou be fo foolifh 
as to deferre thy repentance unto another time I 
If amaauponpaineof death were within twen- simile* 
ty dayes to be beyoad the Seas, if the wind fhould 
blow well for his purpofe the firft, fecond, or 
third day, would hee beefo foolifhasto neglect 
it v and deferre his journey, and fay, it may bee it 
will blow againe tenne'dayes hence, and then I 
willgoe,- No, hee will not be fo fooUfh, for hee 
knowes the windblorveth where andwhtnitliUeth\ 
and therefore hee will take it when it blowes, left 
it blow there no more* In thefe earthly things men 
are not fofoohfh, why therefore are they fo igno- 
rant in this point of fpirituall wifdome ? L^t eve- 
( ry one of us then hereby be perfwaded to learne 
jwifedome. when the Spirit bioweth, neglect it 
not: certaine it is, that except it doth blow in thy 
heartjthott art damned ; therefore when it doth 
blow,fappofeitbeat 17. or iS-*yecresofage, neg- 
lect it not, omit it not, neither deferre it, it may be 
it will never blow againe.and thoucanft not make 
it blow whfcn thou wouldeft,for it is free. 

Th:re are n®ne which live under the Gofpell, 
butatfometimcor other have had feme Malts of 

the 



rT 



^^™ 



15 



A n example 



The Spiritual! death mfinne. 



Vfei. 
How to e- 

Accbic civil! 
men. 



A the Spirit, but in fouae k vanifheihas bubbles in 
the water.- but let us take heed of that, and un- 
lefle we could have them againe when we would, 
let us not let them paffc : when thou haft but the 
leaftiparke, letitnotgoe out, leave it not till it is 
become a-'flamoto punfiethy heart. 

Francis Spira negie&tHg thefe comfortable 
blafis, at the lafhviLhcd that hee might have had 
but one drop of that comfort w;hieh once hee de- 
fpifed ; and fo till hislaft breath, cryedout, I am 
damned, Goe not therefore ftiii on in thy finnes, 
falfly pcrfwadingtbyfclfc, faying, thou (halt bee 
faved: Remember what God threatHeth ufito 
fuchmen, Deut.2p.* 19. He that bearing the words of 
this cttrfe, Jhaff blejfe himftlfe^ fcyir>g 7 I Jha/I have 
puce though 1 follow mj fiwes 5 the Lord mil not bee 
mercifnllio that man. Sit downc therefore but one 
halfe houre, and confider with thy fclfe, that thou 
art but a dead man , and that thou canft not quic- 
kenthy felfe, but it is God onely that is able to 
quicken thee, and he quickeneth whom hee will 5 
andthofe whom he quickeneth are but very few, 
as the gleaning after the harveft, or the grapes 
after the vintage , and thou knoweft not whe- 
ther th©u art in that fmall number : Confider, I 
fay, but this wkh thy felfe, and furely this will 
makethee never to give thy felfe reft, untill thou 
findefl: life in thee, and never bee quiet untill thou 
art furethou art quickened. 

Another Vfe which wee will make of this 
point, is, Ifnaturallyalimcnare dead in trefpafles 

and 



m 



The Spiritual! death infinm. 



*7 



and fumes, this (hould teach us how to efteemeof 
civill men,and fuch like 5 wee Chould eftccme of 
fuch mea as of dead men : and therefore, 

'I. We ftould not overvalue them. 

2. We fhould not make them our companions. 
Firft, We fliould not overvalue them. 

For their beanty, they have none that is true 
beauty : what beauty have dead men im them * 
they are dead, let us not regard their feeming beau- 
ty. Efteeme the poore Saints ^ for they, though, 
never (o tncaoc,are better thanthofe, though never 
fo brave. Grant your civiil men bee as Lions, 
(then which no irrationall creature is better, ) and 
that your Saints arc but as dogges ('then which no, 
creature is worfer J yet a living dogge is better 
thaaa dead Lion. It's a figne of anew life to c- 
Itecme no carnall excellencie .- fo faith Paul,z Cot. 
5.16,17. Wherefore henceforth know wee no man af- 
ter the flifh 5 yea y though wee have knowne §hrijl after 
thejtcjh t ,yet now henceforth know we hitenomore. 
Therefore if any man he in Chrift^ he is a wfcxreature 5 
old things are fajl away ; heboid aS things are become 
new : hee, that is a new creature, will not regard 
thefe things, but they will be dead in his account, 
They account usbtit dead men, therefore let us ac- 
count them lo alio. 

Secondly, Make them not your companions. 

Wee may, and ought to love them with the 
love of pitty, but not with the love of delight 
and complacency : if thou love them, and delight 
in them, it is a figne thou art dead alfo 5 yet in 

D this 



)8 



The Spmtuall death in finne. 



Simile* 



Simile* 



this we are to blame, that wee doe not more pitty 
thetn^andfeeke their falvation, but wee. muft not 
delight in thern* and make them our familiar ac- 
quaintance, for wee can never thrive in grace till 
wee leave them ; for although they bee dead, yet 
they have a leaven which will infect thec,although 
thouperceiveftit not. Wee ufeto fay, wee will 
rmke ufe to our felves of the good in them, but 
let the hurt goe.* butweecanaotdaefo ; for wee 
are infenfibly hurt, whenwetkinkewearefurtheft 
| from it : Eyeu as a naan is tanned when he is wor- 
| kingmtheSunne, and hee never perceives it . fo 
\ doth their company infedus iafenfibiy, . when we 
thinke leafl of it .- It's therefore but a folly- 1© pur- 
pofeto ferve God, and not to breake off their 
company; yea, it is a plaine contradiction. Every 
man is, compared to a coale, he is cither living or 
dead; if he be; a living coale, he will kindlehim 
that is next him ; but if hee be a dead coale, hee 
then will blackeand fully thee : Evcnfoitis with 
dompany, ,if it be good and zealous, it will kindle 
our afFedtisns ; but if bad, it will bee fure to 
infect us : therefore from fuch company thou muft 
either gaine good ©r harme j but for good, cer- 
raine it is that thou canft receive nene, and there- 
fore thou muft receive harme: // thou walke with 
the xvifejhonfidt he wore wife 5 ifmththtfoolty thou 
(hah lenrnefefly^ fro. 1 3 .20. 

The third Vic we will make of this point, is 

this, Seeing that by nature all of us aro children of 

uckned, Wrath yandde&din trejpaflts wdCmnes.} Thisfhould 

fiirre 



Vfe* 

Toftirrcup 
to thankful- 
ncflc forces 



TheSfirituadldeathin (inne* 



19 



ftirreup thofe that arc quickened, to be thanfcefall 
to God therefore. Above ali 3 wee ever labour to 
be moft thankcfull to him that hath faved our 
lives \ and this God hath done for us, let us there- 
fore itirre up our&Ivestothankfulneffe, p^/ 3 as 
we may read, #0^.7.2452 5. joynes thefe two to- 
gether, his deliverance, and his thankfulnefle; 
wretihed man that lam\ Who (hall deliver me from 
this fady ef death «? I thankc God ^through [effts Chrifi 
our led. Iconfeflethc world efteemes not this 3 
but if they have riches, therein they rejoyce; and 
fo like the dunghill Cocke, or unsyifull Lapida- 
ries, preferre vaine things before this precious 
Jewell • but they that have once found the fweet- 1 
nefl'cofir, willnotlofeitfora world: for if wee) 
have but this, what though wee lofe wife, chil- 
dren, goods, credit, and good name ? they are all 
too light being layd in the ballanee with this, Doe 
yce every one therefore confider who it was that 
gave thee this, andtohimyeeldallthankfulnefle. 
Let us love much, beca&fe as much is forgiven, fo 
much is given to us : Paul was much ftirrcd up 
with this confutation, thinking thatheeaould ne- 
ver doe enough for Chr ift, who had done fo much 
for him * as appeares in many places of his E- 
piftles. 

The fourth Vfe we will make ©f this peinr, is^ 
If we are all dead intrefpaffes and finnes 3 then this 
teacheth us how we lhould efteerae of the meanes 
of grace : if wee are dead, then it niuft bee an 
Omnipotent power which muft quicken us. All 

D 2 the 



How to c- 
ftccmc of the 
meanes of," 
grace. 



20 



The Spiritual! death mftnne< 



To examine 
our leives 
whether wee 
have life in- us 

Simile* 



theraeanes, as the Word preached, the receiving 
theSacraments,&c, arc but dead letters, they are 
but as pennes without inke, God mutt put inkte 
into them if ever they be effe&aall: and therefore 
as wet muft sot give too little to the meanes, fo 
wee tnuft not give too much, nor reft in them. 
Whea wecometoheare the Word preached^ it 
is not the hearing of the Minifter, but Cbrift in 
Ac Word preached, which makes us live. It is 
good to heare the Mifcifter, but except weheare 
another voyce fpeaking to the heart, as his doth to 
the eare, we (hall never be the better : it is Chrifts 
voyce in the Word which doth quicken and put 
life in our foules . But here let mee warne you to 
take heed of breaking the Conduit- pipe from the 
Fountaine - if thou hearefl: and profiteft not, know 
that it is bec&ufeChriftipeakcthnot totheeares 
of the heart, as well as the Miniftertoour out- ! 
wardeares., 

The fifth and laft Ufe wee willoiakeof this 
peint (hall be, If that naturally all men are dead 
I in finne, this fliauld teach us to try ©ur felves,and 
fee whether wee arc dead otalive. Confider the 
jflionncfle and uncertainty of thy life here : Mans 
jlife is like an houre-glafle ; if it runnes his com fe 
it is bur an houre, and it may be broken before it is 
run outiye have but a fliort while to live here,accor- 
ding to the courie of Nature, and yet perhaps that 
coutfcrHaynoc runne out too, it maybeebrokea 
off before we are aware \ and then for ever, ei- 
ther in hearea or hell, wee muft abide hereafter.- 

Oh 



The S pmtuall death mfinne. 



21 



Oh then never be quiietuntill you fee whether you 
(hall goe to ercrnall, bliffe, or cverlafting woe. 
Here the Diveh tricke is to put it into mens heads 
chat acivilllife will ferve the turne: butheedea- 
leth with them, asthofc that take gold from in- 
fants, and give them counters and rattles : and thus 
he would kcepe them fromthis cenfideratien, per- 
fwading them of the latitude of religion, and tel- 
lling them that they are well enough, feeing they 
[are troubled for fome finnes, and docforae duties \ 
i perhaps, in private , but this you may doe, and yet 
bedeadftill. If he cannot prevaiie this way, then 
he will labour to hinder them by drawing then* on 
ina voluptuous courfe of life, or with worldly! 
cares,andfodraweththcm from theaifelves, and 
fo mikes them never to confider what they are do- 
ing, nor whither they are going .• and therefore is 
itthatinthcGofpcllof Saint Luke, chap^ 16. the 
prodigall Son is faid to come home ts timjelfe^ when 
heoncebeganne to confider his eftatc .-Although 
their confeience tell them all is wrong, yet theta- 
brctsof lufts and pleafures mate fuch a deane 
where thsy are,thatthey heare it not, and fo never 
confider: nay, if that Chrifthimfelfe again*, or 
the Sonnes of Thunder fnould fpeake, yet except 
Gods Spirit fl-iould inwardly worke, it would not 
make men ferioufly to confider their eftates .• It is 
the hardeft thing in the world to make men fcn& 
bleof life and death. Let us therefore bee mo- 1 
ved in particular to confider whether we are dead 
or alive, 

D x If 



H ow tbe dc- 

vill deceives 
civillmen. 



The Spiritual! death mfinne* 



o.ji quickning 
I 



"2, 



Ifthou arc quickened, thou ftnlt finde,one time 
r>v figncsof J or thcr,thcfe two things in thee • 

Hrfl^Thouoncehadftadcepe and fenfiblccon- 
Gderatisn oi thine eltate by nature , thou wert 
deeply affected with it, fo that thou faweft what 
need thou -.hadft of Chrift : till thou haft had this 
confideration, thou arc a dead man I know God 
can lave thee without this, hce could come with- 
out the terrible voycc D as Chrift could havecome 
without John Baptijt before him, but hee will nor, 
neither ever doth,bccaufe it is impoffible for a man 
highly to eftecrne of Chrift till hce is thus hum- 
bled ; for hee never will prefcrre him in particu- 
lar adiions, and take him with allcrofifesand lof- 
fes, till hee fully fee what need hee hath of him, 
which he cannot untill he is ihus humbled. # 

Secondly, Confider if thou wert ever changed 
from what thou formerly wert s neither is it a 
flight chaage that will fervc, but it muft bee both 
conftant aad gcncrall ; it muft not be for a month, 
orayeare D but daily and continually. It muft bee 
fucha change that all where thouhveft may fee 
it y thou muft become a newfoule in another bo- 
dy: Thy change muft be fo great that thou mayft 
fay, Ege nenfum ego, I am not my felfe, I am quite 
another mac .• There muft b^e as great a change 
inthee, as there is in a whi:e cloth when itisdyed 
blacke. Such a change was in Pauljac was-conver- 
tedfrom aperfecutortoaPreacher.- Sothoumuft 
of a Lion be made a Lambe : there muft as much 
difference be ia us,as is betweene winter & fumrner. 

And 



The Spiritual! death in(inne % 



*5 



And now feeing the time ofthc Sacrament is at <*h app/icati 



handj let us all examine our felvcs .• wee rauft not 
make excufes to keepe from the Sacrament, but as 
all, y^ehtm. 9 . were tocome to the Paffeover, elfe 
they were to be cut off' from their people, except: 
they could (hew fom« good caufe ; fo I know 
no reafon why it fhould not be fo fhll for the Sa- 
crament. But againe, on the other fide, if wee doe 
come,andare dead men, wee come unworthily y and 
eat anddrinke our owne damnation in not decerning the \ 
bod) of "Chrtft,i Cor .11 .29. which wee doc when 1 
we. doe not fufficiently eftceme it, and conceive 
net what right we have to it, which was the C*rin- 
thiansfmnt; for they knew well enough that that 
did rcprefent his body. Let us therefore take heed 
we come preparedly^ for as G$d ftrookefs*^ j 
for touching the Arke with polluted hands, and 
^adab and Ahihn for offering of ftrange fire, foif 
thou come unpreparedly to the Sacrament, he will. 
ftriketh.ee. 

But to returnetothe point which was even now 
handled, That all men are dead in trefpaffes and. 
finnes, becaufe it is a point which coacerncs all 
forts of men, . wee will a little further confider it, 
and in the next glace fpeake of the nature of dead 
men. 

Dead men arc either, 

i* Such as are ftarke dead in firine, and doe 
make nofliew at all of life ; as areall open 
prophane, and notoriously wick ed men. 

2 . Such as aredcadindeed, and in truth, but yet 

make 



ontcrexamm 
ourfelvesbe- 
fi re wee re* 
ccive the Sa- 
crament. 



The nature ot 
deaduoeiu 

Twokin^s of 
fpiliiually 
dead men. 



24 



The Spirituall heath infinne. 



'fnrft,ftartce 
4e.idneflc, 



Three pofitive 
Ggneiofdead 
men. 



A carcleffe 
peeled of 
gosincflfe. 



makcafhew of life, outwardly feeme to 
have it i like the Angels, that have appeared 
many times in afTumed bodies, but yet have 
none of their owne that is true and fubftan. 
tiall; and thefe are chiefly diffembling hy- 
pocrites, or men rcieerely civill. 
FirftjThisftarkedeadaefle, without any fhew 
at all of life, ©f which fort wee have every where' 
too too many ; coafifts chiefly, 

i . In the privation of life. 
2 . In an a&i ve pofitive principle. 
Now there are certaine fignes arifing from both 
thefe^ and they are 

i, Pofitive.' 
2. Privative. 
r . The Pofitive fignes of a dead man,arc thefe 
three .• 

Firft, All thofe which live any life, whatfoe- 
veritbe,feekefuch things as are agreeable toprc- 
fervc that life, and hate the contrary : as a man 
that liveth a naturall life, looketh for food, ray- 
rneat,&c. loin the life ef grace, there is anapt- 
nefie to cleave unto goodneffe,' and unto Chrift, as 
iron doth to the Loadftone • So a maa that lives 
the life of grace,his delight is inpraying, hearing, 
reading,&c. but his Iufts, they arc Agritudtncs ani- 
™<e, the foules fickacflcs ; they arcaslhorncs to his 
fides, and fmoke t© his eyes, and he is never well 
or at quiet, wacill they are removed and gone : but 
a wicked man,one that is dead in finnc, hee is ficke 
f of goodneffe (asthe other is of wfckednefle) and 
I wearv 



The Spiritual/ death m (tnm. 



25 



weary of its he is too fixait- Liccd in ir 3 and there 
fore cannot brooke it. A godly man harh-an in- 
wardapmefle and inclination to ferve God, as fire 
naturally inclines to goe upward : indeed he may 
foaictimcscontrafl impurity, and have forne cor- 
ruptions, yet they are but as mudin a cleere and 
living foustaine^they arefoone wafhed away ; but 
wicked men are like ditches which are full of 
muddeat thsir beft, and there it lyes and con- 
tinues. 

Secondly, another pofitivefigne of this dead- 
nefTe,is, When a man lyes in any living luft, or 
knowncfinne: for as a mortall difeafe and life 
cannot ftand togctheF,n©more can a living kft and 
the life @f grace. That is a living luft, when al- 
thoirgh fometimes hee may have fits of refitting^ 
yet he alwayes gives over, and dill yeelds to that 
luft, laying, It is their nature , and they cannot 
choofebut commit it, they know nothbwto re- 
fiftit j whea as if there was (eme prefent Judge- 
ment threatned thee, upon the commiffion of it, j 
then thou couldeft forbeare : This I call a living 
luft, and although it be but one, yet if other lute 
tempted thee as much as that, tho« wouldeft com- 
mit them alfo : if thou forfakeft ether finnes, be- 
caufe they are finaes, why forfakeft th£u not this 
alfo I Galj$Vt4fi Thii that are Chrifis^ have crucifi- 
ed tbcficjh y with the affections and lufts. There is in 
overy man a body of luft % < if any member of that 
body be unmortified, he is yet a dead man. iTim. 
5 . 6. Sbet which livtth in flea fur ejs dead while Jim is 

E alive . 



Alyingfiillin 
anyiuii, 



A living h&i 

what icij. 



26 



T be Spiritual! death infinite. 



An antipathy 
toGsd and 
godlincflc. 



i dtvt. Some may keepe themfelves cleanc from 
fame finnes, but that will not ferve- f 0r if ST 
live in any knowne finne, they are dead 

Thirdly, atbird pofitivengneis, When amen 
hatha fecret antipathy againfi God andgodiS 
Some beafts naturally hate W colou r Q 
Tome men out of a naturall inclination, canno, 
adore goodncflfe it felfe, though theyYreS 
fomecaufe. I call it an antipathy" when T™ 
We rifeth againfta tfefngXd he W Tu 
not wherefore: fo they hate goodne^ "° h 

thonghthey pretend fomc caufe for tnich Xv 
hatett. They diftaft holinefle of life a „jc y 

|R holy and pure convention, onely becauK 1 J 
doc not conformed fom e pretend \ 2 f Y 

hke the prefcflbrs of aa . h oly life becaufe of f 

hypocrifetheyhavefoundinthcra asfin,^ C 
not ftoodtpfir, why doe y A difcfe 

that you are furearenohypocrites > Tbi. 
definetheholyman they tee bi 2? 7 1 ** 

we know thereafon well enough St b r C 
they live a contrary lift t«S 'and £ f^ 

fircand water my agree in remhTe de/r^ S 
not in mteRfe : fo thefe men nn ex T ' but 
W M.ffcremiy Ly'Z Ti ^"^"" ,i * 



The Spiritual! death infant* 



*7 



notendure them, Nowthe Apoftlefayesexpref- 
ly-, I /0A.3.14. By this we know we are translated from 
death to life 5 becaafe we love the brethren •• hee that h - 
vcth not his brother, abide! h in death. So that it is an 
infallible figne of deadnefife not to love the bre- 
thren 1 if thou hateft the Saints ; nay, if thou lo- 
veft them not ; nay, if thou ioveft them not accor- 
ding to the meafure of grace that is in them, and H 
thou art n@t grieved for any of their finnes, by 
whick they may caufefcandatl, or bee difgraced 3j 
thou art yet a dead man. And fb much for the po- 
fitivefignes. 

2 • The Privative fignes of dcadneflc follow, 
which are thefe five: 

Tha firft prlvitive figne of deadnefle, is want of 
fpeeah : He that is dead, is fpeechleffe, and breath- 
lefle ^ fo he that ^ead in finae, in allholy things 
is fpeechleffe 5 Out of the abundance of the heart the 
mouth #eaketh, faith Chrift in the Gofydl^Mattk 
12.14. When the mouth is fpeechleffe, the heart 
is empty. Some that are dead in trefpaffes and 
finnes fnay fpeake well foraetimes, but there is no 
living man but doth fpeakewell. Efa.\9*i%*Tho[e. 
that be long to Canaan jvik f fpeake in the language of Ca- 
naan: Their language will ifoew 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 5 net 
by fome words that are fpoken by fits, but by thy 
ufuall and cuftomary fpeech, that is a figne of that 
that is in you. The godly .fometimes cannot fpeake 

E *•- _____ godlily 



Five Privitive 
frgnciOfdcad 
men. 

I 
Privation of 
fjpeech. 



8 



The Spiritual! death m (inne. 



Privatk.Il of 

hear. 



Ohicft* 



iAn r w+ 



Stiffcaefit. 



godlily and helily 5 as a Fountaine fometimes is 
fbpped ap, fo that it cannot fend forth pure 
ftrcames, yet take away the rubbiJh that flopped 
it, and then it will runnc cleare againc ; even fo 
it is with the godly > and therefore confider your 
ordinary fpecches, if they be not holy and good,, 
it is a figne that you are a .dead man, 

The fecond Privitive figne is Coldnefle 5 when 
amanisdeadj.hegrowescold 9 fo is it with men 
dead in finnc 5 they may pray,but it is coldly s and 
fo in all other holy duties they are very cold . 

Butfomc man will-be ready to obj eft and fay, 
1 You tell us of coldncffe, but for any thing I can 
fee, there is as much 'coldnefle in thebeft mens 
for your godlieftmen are feipeiimes coldm their 
prayers. 

It is true ; but there is*his deference betweene 
the coldneffe of a godly man,^md a dead man : If 
therneane^beufeAtoa godly man, it doth briag 
life to him againev if he be rubbed and chafed with 
admonitions, mhtihthz aqitaviu-o? the Word, 
he will recover his heat, becaufethe inward prin- 
ciple of heat ftill remaines within him . Bui to a 
wicked man ufe never fo many reproofes, or ad- 
monitions, hee will ftill remaine cold ; Let this 
therefore be a certaine triall, if after all admoniti- 
ons you ftill remaine cqld,yGu are dead. 

The third Privative figne is Stiftencfle ; a dead 
man growes ftiffe, and in what pbfi tion his bedie 
,is in when it is dead', in the fame it.wili remaine., 
you cannot bead it j fo is it with men lpiritually 

dead, 



—:- 



"be Spmt ax/i death m(mne % 



%9 



dead, what courfe they take, what opinions they 
hold, what companic they keepe, they -will not be 
changed from them. Rev. 22.11. Hee that is filthy , 
let him be filthy /tt& .• that is, he will be filthy ftilJ, 
they will not be changed. 4 If that they hold to be 
Gods will, be Gods will, Co it is, then they are 
right; butitisnotbecaufeit is Gods will, but be- 
caufehis pleafure fell on what they held. As a 
ruftie hand.of a elocke, it turncs «ot with the day, 
butftandsftill-, but if the time of the day chance 
tobefuch asitftandsat^ iris true , notbecaufeit 
raoveth with the day (as it fhould) but becaufe 
the day hath fell jumpc with it: So thefe men, if 
Gods Will hit with theirs,they will doe ic ; if not 5 
they will crofle it .• This is a figne of a dead 
man. 

The fourth Privitive figne is Senflefnefle;hce 
that is dead,is fenfelefle .• fo it is with the fpirituall 
death, there is no fenfe in k. j t fcey can neither fee, 
heare,nor tafte. 

I butfome man will obie<3aadfay, that is no* 
true alwayes ; for even the wicked f orae:imes know 
matters of faith , nay, andfometimes they relli/h 
them too. 

Te this I anfwer, As it is faid of the dead Idol, 
fbmay it be faid of them: Mat, 13.13. Eyes thy have 
and fee not y ear es and hear e 'not. 

Firft for feeing 3 they fcenotaright .: Gods chil- 
dren lee experimentally, the wicked onely by con- 
templation ; and there is a great difference be- , 
tweenetheni, for as wee fee there is a great diffe- 

E x rerce 



Simile 



4. 

Privation 
fenfe. 



Obi eel. 



AtT*. 
Maccb. »; 

opened. 



Of 



*l 



?° 



I be Spiritual! ieath tnfinne. 



No fynpaihi* 
zing m cho 
ixiiferksof 
others. 



rente betwixt knowing fire to be hot, and the fee- 
lingof it; fobetweenea raeere notionall know- 
ledge of Gods will, and a knowledge that doth 
Ukeaiad approve it. 

Secondly for tafle, they findc no tafte in Gods 
Word 5 or if they finde any, like a vitiated pallat, 
they account that which is m®ft fweetto bee very 
bitter. 

Thirdly for finelling, they frnell no fwcetnefle 
in Chrifts name, whereas to his Saints it is a 
fweet oyntment poured aut, that perfumcth all the 
roome. 

Fourthly for feeling, they feele not whether 
the Law or Gofpcll be applied to them, rub over 
theirskarres, and make them runne dewne with 
blood, they are notwithftanding all thatfenfiefle 
ftill .• they may have a counterfeit kcling arifing 
from a naturall confciencc, but to havefuch a fee- 
ling as may drive them to Chrift,thcy cannot $ and 
therefore ftill they are but dead men. 

The fifth figne is this, A living member. If the 
body be in danger, willhaveafympahizing and 
feeling of the danger-, as the hand will lift it felfe 
up to fave the head, fo now if we hearing the cafe 
of Gods Church in what danger it is, if wee take 
it not to heart, or be not affected with it(efpecial- 
ly now wcare put in minde thereof ) it is a certaine 
figne we are dead men : We ftiould have the fpi- 
rits that Mo fes and /Whad, who even wiflied to be 
deftroyedjfothcy might fave the Church. cMefes, 
rather than that fliould peridi, would have his 

name 



The Spiritual! death infinne. 



31 



name raced out of the booh of life i Paul, for the 
Churches fake would, bee anathema. It is a true 
figncofaliving member to be touched with others 
miferics ; this wasanextafie of love, in which out 
of love to the Church, they forgate themfelves. 
This here we muft know, that if the creature could 
deftroy itfelfefor God, it could not but be well, 
becaule the go#d of the creature is more contained 
in God than in it felfe 5 as the beame of the Sunn® is 
^ore contained in the Suane than in it felfe. Now 
is the time of confidering this, now is the time of 
more than extraordinary fafting j now if you have 
my feeling,you will fiiew it; if you are living men, 
now you will fhew your felves 5 now the Church 
lyes intents,and wallowes inblood 3 now the foun- 
dations thereof arc fliaken s never was the face of 
Chriftendomcinfuch danger as now it is. Doe wee 
thinke to Hand now others fall I If the fire be at one 
end of the building, fliall we be fafe which aro at 
theotherendf* (Torall Godshoufeisbutonebuil- 
dingf Are not they our brethren, and fonnes of 
the fame father > have they not the fame fpirit ? 
are they hot of the fame profeffion? fliall wee not 
then be ready to helpe them t wee cannot fend 
armes over to them, but we may fend up prayers 
unto God for them; Christians are ftroager thin 
Politicians, and their prayers are armies. Let us 
theref ore doe what wee can, the ftormeisnotyct 
quite over. 

IS] ow there are two thiagsthat may move us to 
this : 

1. The 



Toothings to 
move us to 
con(iderthe 
Churches a)* ^ 
fery. 



?* 



J he Spiritual! death tnfirme t 



CX*efl. 



Whatwc tfiuft 
doc for the 
Cnurch, 

I 
Pray for it, 



i . The greatnefle of thr Judgement. 
•a.-Our ability to hclpe them. 

Firft, 1 he greatneifc of the Judgement : 

Ic will prove the extingiifhingof Gods Church 
and the Gofpell, and when that is once gone, what 
arc all other things? It-was a good faying of that 
Saint* That browne bread and the Gofpell was 
goodchcarc; what are all our houies, lands, &c 
if this Spiritual! food be wasting i 

Secondly, Confider our ability to hclpe 
them. 

We may doe much by our prayers ; hee that 
knoweth not his ftrength, Hicth At not : Did net 
onzMofcS) one Etiah ftand in the : gappc ? They 
did not thefe things as they were extraordinary 
men, tut as they were Gods children ; We may 
by our prayers doe as much 5 though one childe 
may have better gifts than another, yet common- 
ly the father loves all alike ; fo God f although 
they had better gifts than we) will grant our pray- 
ers as foone as he did theirs. 

Batforac man will here bee ready to make a 
quei'tioi^aftdaskc mc, what I would have him doe 
for the Church now ? he is but a fingle man, and 
therefore is unable todoe much hirafelfc alone. 

Ianfwer, Though thou canft not doe mucb,yet 
thefe tfaingsthou mayeft doe ; and therefore, 

1. Pray for it.- God delights to beecalledup- 
on, for el fe his hand is not taken notice of 5 but 
then wee fee his hand, and acknowledge it^ when 
wee fee him granting our defircs. So that the 
1 - ftrength 



The Spirit nail deathm (tnne* 

ftrength of a land lyes in Chriftians, and their 
ftrength lyes m their prayers, zsSampfons ftrengih 
did in his hatre. Oftentimes prayer is more avail- 
able then fighting : Mtfes prayer in the moun- 
taine,did more than lofhuahs fighting in the valhcs. 
If Noah >Daniel and lob (iood before mee (faith God 5 
£^£.14.20.) they fhouldrtotprcvaz/e: which fhew- 
eth, that if any thing could have prevailed, their 
prayer would : So alfo Luther attributes all to 
prayer, as may be Cccnc in divers of his Treatifes. 
Now this prayer which I urge unto you,muft 

1. Notonelybefmallexpreflionsof the mind, 
but now God lookes for ltrong cryes, and long 
continuance m prayer. CMofes prayed all day : 
Chrift, which had leffe need than we have, prayed 
all night 5 Daniel three weekes : therefore wee 
that have more waats and needs, ought to be the 
more fervent. 

2 . Our prayers mud be Spiritually not out of 
felfe-Ioy.c; astodefirethe fafetyof the Church, 
thatfo under it we may lead a fafe and quiet life ; 
but out of meerc refpeft to God, and love to 
his Church. 

3. ft muft be a prayer of faith; fotheApoftle 
faith, /am. J. 1 5, 16. The prayer of faith jhak fave 
theftcke^&c. And a little after, The effefinatt fer : 
vent prayer of a righteous man availeth much : Now 
there is no man righteous without faith : fo accor- 
ding to their faith Chrift ftill yeelded to them. 

4. Pray with conftancy and fervency : iris not 
for a {natch and away that is pleafing to God < but a 



?3 



Our Prayers 
mufi bo fcr- 
vcoc, 



Spiriraali. 



orr 



aitr»« 



With Con- 
foncy. 



con- 



34 



The Spiritual} death mftnne, 



Qf light* 



With humi- 
lity. 



2 

Be more 

zealous. 



Stir up ethers 



conftant performance of dutie which hee accep- 

tcth.- 

5. It muftbec the prayer of a righteous* man :! 
Therefore, Micah 2. the Prophet fought unto j 
God in the time of trouble, but prevailed not J 
becaufe they were not righteous ; for it is faid 
there, w£7. T>oenotmy words doe good to himthav 
wdketb uprightly? 

6. It muft be with humilitie, and that confifts 
Firft, inconfefling how unworthy we are to ob- 

taine any thing at the hands of God.. 

Secondly, how unable to helpe ourfelves, and 
therefore t© have our eyesonely towards God. 

Another way to doe good to Gods Church, is, 
to be more zealous ; feekc unto God extraordi- 
narily : The caufe of the deftru&ion of a Land>is 
chiefly the finnes of the godly* When they grow 
coldanddead, and lofe their firft love, then God, 
as Rev.i* will remove the Candlefikke from among 
them, and take away his Gofpell. Indeed the 
carnalneffe of dead men, their prophaaenefle in 
, contemning of Gods Saints and his Gofpel,&c.ha- 
[ ften Gods Iudgements on a Land, but chiefly the 
Luke-warmnefTc of Profeflbrs doe it : when Ifrael, 
as Hofea faith, is as a cdke halfe baked. Let us there- 
fore rediifie our lives, renew our repentance, quic- 
ken our zealc, elfe fliall wee beeguiltie of the dc- 
ftrudion of Gods Church by our finncs. 
. 3. A third meanes to doegood to Gods Church, 
is, to ftirrc up others to take to heart the miferies 
of the Church, to pray, to ^ renew their repen- 
tance, 



The Spiritual! death infinm. 



?5 



tance. It would be cood if Minifters would bee 
as Beacons to give warning to others, and to fet 
them on fire. Thtis the old Chriftians did, as it 
were,makeanarmie(w4^«/ic74) againftGod, by 
joyning together in prayer. This is ablefled a- 
diiontoiHrre up others : thus they did in the Pro- 
phet Maladies time>Mal t 3.16. Then they that feared 
the Lor df pake often one unto another (Tee the iflue of 
all) and the Lord barkened and heard fir a and a Uoke 
of remembrance wtu written before him for them that 
feared the Lor d^and thought upon his TS^amtSbtZach. 
8.21. there they did fo 5 And the Inhabitants of the 
City fhall goe one to another 3 fayivg, Let us goefpee- 
dily to pray before the Lor d^ and to fee ke the Lord of 
hoafis^ I wiS goe aljo. Let us therefore^ the Apoftle 
exhofts,#tf£.io.24. confider one another toptovoke 
onrfelvis to this good worke of fafting and prayer 
for the Church $ let us marke who is a likely man 
to joyne with us,and notlet hfm pafle. 

4. A fourth meanes todoegood to the Church, 
is, to doe it in due time .• Jerufalem had a time to 
feeke God ; if then fhee would have fought, fhee 
might have beenefaved: And Chriftcomplaines, 
Luk.19. 4r,d.j. faying, If thou hadftknowne^ even 
thou in this thy day, the things which belong unto thy 
peace 1 , but now they are hid from thine eyes. And lb 
before Chrift, the Prophets of old complained of 
the people; as/er.8.7. Tea,theStorke in the heaven 
knoweth her appointed times , and the turtle, and the 
Crane ^and the Swallow obftrve the time of thiir com- 
mingfbitt my people know not the lodgement of tbeLord. 

F 2 The 



4 

Pcrfome du- 
ties in due 
time. 



36 



The Spiritual! death in finne* 



With conti- 
nuance 



T he time to f eke unto the Lord is now : Some 
Judgements are fudden, and have no fore- runners, 
as the Gunpovvder-trcafon; m fuch God lookes 
no: that wee fhould meet him by repentance, be- 
caufe wee know them not : Others ufe. lingring, 
jj^hasfendfeareand rumours before them, asare 
thofe mentioned by the Propher, £2^.22.30,31, 
there God expecis wee fhould makeup the hedge, 
and (land inthe gap before him, and fo meet him 
with repentance to flop the judgement* 

5. The fifth meanes to doc good to the Churchy 
is this. Let us doe it with continuance; It may be 
while the newes is frefli wee will be fervent in 
prayer; but often the newes -altered*, and fomc- 
times it happens tobeegood 3 and then wee leave 
off.- But this muft not be $ wee inuft bee conftant 
in this duty ? to the very utterraoft end of all; 
there may bee ebbs andfiowings, but it isthelaft 
iflue which brings ali: therefore let us contwuein 
this dutie of failing and praying, that wee may 
try that laft iflue of all. It is the common fafliion te 
make the affli&iens of the Church onely a wonder 
of nine dayes. Thir was the Jewes fault,/rr.34.io, 
i r. When they heard of their enemies,for a while 
they would pray. But although the newes bee 
goad, yet fiill continue as the importunate widow 
did to theludge, and your impertunitie will 
move God. Set therefore to it, and continue in 
Pray for Jerufalem, Ut thefe prober that love her 



it 



pcd'ce^ Ffilm. 122.6. Mourrje apart, every familie 
apart : It is not enough to fecarc this 3 and to let the 

Mini- 



The Spirit md death in(mne m 



37 



Minifters voyce be to you as one th&tfmgnh with a 
plea/am v.oyce. Thus were the Prophets to the 
Jewcs, £^£.33.32. Who heard hti words ^ but dtd 
not doe them .-and therefore God tells them that 
they fhall bedeftroyed in the judgement.The divel 
willfufFcr youtopurpofeandpurpofeto doe this 
dutie, but keepes you from the execution of it,and 
prefent pra&i^e, which is that onely which may 
doe the deed. Confider it therefore, and deferre 
flottheprdetit doing of this dutie „• what can you 
doe better than to deliver Gods Church,, arrd you 
may doe it; althoughyoubeepoorcand defpiftd, 
yet being Gods Saints, Your prayers are in force 
with. God; zsinEcclefl? .14, 15". thepoore man 
delivered the Citic by his wifedome ; bee was 
poore and de/pifed, yet it was hee that delivered 
it. Others may fecme to doe much, and ftand 
vaunting on thehatches, but it is the Saints that 
doe it. If there be any confederation, of Chrift in 
you, if any love, any grace, any well-wifhing to 
the Church, pray for it / this is that I feare, you 
will purpofe to doc it, but will deferre it 3 but, be- 
loved, the doing onely God regards. Wee, when 
wee readehow much Alexdader^Cdfar^and the like, 
did, we admire them ; why wee may doe more by 
our prayers, performed in a right manner : if you 
doe it, either the Church fhall, bee delivered, and 
you fhall have comfort 5 or elfe you fhall fave 
yourownefaules. Without you thus pray, you 
arc guiltle of the Churches definition : The 1 
horfcrften, if they ftand ftill, although they fight 

F 3 nor 



The Div^s 
Cunning to 
deferre pnen 
fromdoiag 
good Duties 



Ill' ^ ■ ■ . ■ 

3 S 'I he Spiritual! death mfinnc. 



ior againfl: their owne arifiie, yc-tare guiltie of 
hcirdcflrucSion^bccaufetheyiliould have fought 
or them. The Praetor, if hee let the enemies in 
the gate, flee is thedeftroyer of the Cicie, be- 
:aiife bee fliould have kept them out : fothe Saints 
which flioold ftand in the breach, if they pray 
riQT, they deftroytlicland.- fo God faies, Ezek* 
2 2 . 3 o 3 3 1 . And I fought for a mm among tbem,tha t 
(loidd make up the hedge, and f: and in the gap before 
mcefir the land? that I foot* Id not dettroy it \ bat 
J found none : therefore have Ipwred out againe indig- 
nation upon them, I have conjumedthem with the ft i 
of my nruth: their ow new ay have I recompenced upon 
their heads, faith the Lord God. Becaufe hee could 
not finde a man to (land in the gap, therefore hee 
powred forth his iodignation on the land. Their 
not praying deltroyes the land.- The Saints and 
holy Prophets are the Chariots and horfe-men of 
Ifrael; if then thcyftandftill 3 they doe what in 
them lies to deftroy the whole Nation : they arc 
not onely the Chariots, but the horfemen alfo, 
they are the whole defence of I frael 5 and there- 
fore if at theft times they be idle, they arc guiltie 
of the deftruCHon of the whole Church. Hence 
Salomon laid, An idle man is brother to htm that is a 
great wafler. As a Pilot, wh© for want of atten- 
tion fnffcrs a Ship tobeeoverthrowne, orfplita- 
jgainfttherockcs, is guiltie of the loile thereof: 
! So the Prophet Samuel, notwithstanding the peo- 
i pie had finmd a great fiane.in forfaking God t© 
be their King, faith, i Sam,i2.2^Godforhidthatl 



Tfic Spiritual! death mfttmc. 



39 



fhould ftnne Againft the Lord in ccafing to fray for 
you, i and therefore it is a great finne not ro pray 
for Gods. Church. The lewes in the captivitie 
j were commanded to pray for the peace of Nabs- 
ckadwzzar, who was an heathen Prince ; how 
much more then ought wee to pray for Ohriftian i 
Princes ? And furely, if God fhould take avyay 
from you this Prince, and give you fuch an one 
as £lueemiMary^ you Would then know whatit is 
to enjoy fuch a Prince, as now by Gods mercic 
we doe. Therefore ftirrc up your felves to the du- 
tie by fifting and praying, much may you doc 
this way. Efter delivered all the I ewes by this 
jmeanes : it was not Efter s word that did it ; for 
\ what made the King not to fleepe that night ? how 
j came he t© Cwill for the booke of the Chronicle ? 
;how light hee on that place q£ Mordecayt They 
\ had firft turned God by rafting and prayer, and 
j then he thus prepared the King for Efteno fpeakc. 
| Thus then, and by thefe meancs wee may releeve 
j the Church in diftreffe : And therefore if wee be 
I true living members, let us manifeft our endevour 
10 releeve them by rhclc meanes. And thus much 
fer the fignes of men which are ftarke dead. 

Now follow fignes of diftin&ion betweene 
fuch as fecmetolivc, and fuch as live indeed: and 
thefe may be refcmbled to fuch fpirits as af-j 
I fume bodies to themfelves, and leeme to in- 
j forme them^ and they are chiefly all Civil! 1 
; mea. Now they arc difcerned by thefe and the 
! like fignes: 

I The 



4° 



J he Sptrttuall death tnjinne, 



Signet of civil 
men that leea 
to hav< Lie, 

II but have 
none indeed. 
I 
j They doe net 
! Grow/ 



They are mor 
ye-iby in out- 
ward Princi- 
ple* 



The tirit fignc is this \ t\s the Angels in Aeir aflu- 
mcd)>odics feemed toeatand drink e, but mani- 
fcftednotany effc<2 of it, for they did not grow 
by it ; io theft men, they feeme to hcare the 
Word, but they make no progrefle in ic : they 
may feeme to feed on the Sacraments, but tbey 
grow by none of theferaeanes, they ftill geeonia 
theft old trad. They are not unlike fomc men 
which eat as much, or more than others, but are 
never the fatter, but as leaneas ever they were: 
evenfo the Minifters of the Gofpeli now deliver 
the Spirituall food of the Word, in as great abun- 
dance as ever, yet whereis the fruit r* whogrowes 
any fitter, any better liking than before ? Wee, 
("beloved) deiire not ro have againe the fruit of 
our teaching in your undemanding onely (although 
that be good,) but in your pra&ice : Like flieep- 
heards which would not kave their hay againe of 
their fhecpe in Lay, but inthemilke and wooll. 
And hence it is that the Apoftle Peter exhorts 
them, i^/,2.2. As #w borne babes te defire the fin- 
cere tmlke of the Word : and why ? th*t they may 
grow thereby. Though thou beeft never foweake 
at the firft, yet if thou groweft ftrengcr, it is a 
figneof lift 5 but if thou haft gotten no ftrength' 
in grace, nor no victory over your bfts,notwith- 
[ Handing all the meanes of grace you have had, 
yet wharfoever you feeme, you are ftill but dead 
men. 

The fecond figae is 3 As the Angels, though 
they were moved, yet it was from no inward, but 

from 



TheSpiritualldeatbm (inne. 



from an outward principle 5 fo thefe Civil! men 3 
and all hypocrires may be moved, and doe ail that 
good men can doe, but it is not from an inward 
principle, but from fome outward and by-refpeci 
They are like Clockes and Watches 3 which are 
moved by fomefpring, and therefore when the 
weights or fpring is downe, they move no longer : 
when thatfalfe end which made them take in hand 
the fhewof Religion, is gone, «then they will bee 
no more Religious. Thus leajh was Religious, 
but forleme by-end; viz. while lchohda lived ; 
and therefore after his death /<?<*/& for fooke God. 
Thus many will be good whileft they are in good 
families, under good Governors ; but being remo- 
ved from them, theyturne with the fwineto the 
tumbling in the mire. Someagaine, good exhor- 
tations and counfell will make them live well, and 
they will continue fo, while they are in that good 
mood .• Others will bee good whileaftorme of 
ficknefle endures, but when the Sunne-fliine of 
profperity (hall beginne to appear e, they reteime 
to their old courfes.-they arelikeaBuLruilijWhich, 
hangs downe his head till the ftorme is over it, 
but as foone as the Sunne (liines it lifts it ug> againe. 
Some may hold out longer than others, yet at the 
laft all will give over, becaufe they are not moved 
from fome inward principle. 

The third is this ; As the Angels aflumed thofe 
bodies butforcerftine times, and places, and oc- 
cafions, and afterwards laid them afideagaine; fo 
will your hypocrites doe in fome places and com- 

G panies 



4* 



They dec it 
bu tin feme 
places and 
company. 



4* 



The Spiritual! death m(inne< 



4- 

Theyipcake 
f i Gin tie 
teeth, not fd 

thebeart, 



\ia\ni conver- 
ted by acoun- 
I cry ir.amh.ir- 
[pcaking. 



paniesatfome times, they will take on them the 
bodies of living men, andfohave anametolive, 
but indeed are dead/ But come they in other pla- 
ces or companies, they will lay afide their bodies, 
i and then will be as prophaneasany.. I coifdfe, a 
' godly man may bee the worfefor being in an ill 
companies they may bemyrie and dirty, but yet 
they ftill remaine fheepe .• as a pibble and a pearlc 
foylcd with thefame mire can fcarce bee diftingui- 
(lied till they be wafhed j fo the godly, doe^but 
I wafli them, and then you fhall difcerne them to be 
pcarles s but thefe Wolves, the wicked, which 
: onely tak?s(heepescloathingon them, comming 
j among ft Wolves, caft off that cloathing, and be. 
1 come as much Wolvesas any. 

The fourth figne is this: As Angels or divels 
which afTume bodies, cannot fpeake heartily as li- 
ving men, but have an artificial! framed voyce, 
whichisfrom the teeth outward, not heart •> fo 
where there is no true grace but feeroing, it may be 
difcerncd f rom the fpeeches, not in the matter, but 
) in the manner ; an hypocrite may#often babble 
more than the true Chriftiaa, as a blazing Starre' 
(bines asbright,if not brighter than the true Starre ; 
but there is a broad difference betwixt them • the 
one fpcakes but from the head, andtheother from 
the heart: for a true living man doth fpeake hear- 
tily and feelingly. That the manner offpeaking 
doth much afted others, it is plaine : Hence is that 
thatf /«»/«* reports of himfelfe, that hee lighting 
into a Countriemanshoufe, which was wholly 

ilh'te- 



The Spmtuall death m(inne* 



■ liii nrr 



4? 



illiterate and unlearned, hee confeflcrh that his 
hearty fpeaking of faith and repentance,&c did 
Co move him, that he thought that there was fbme- 
thing more in it than meere knowledge, and fo 
wrought on him 3 that by Gods grace it converted 
him i fo that the manner ©f fpeaking doth often 
afifeft where the matter doth not 5 which an hy- 
pocrite cannot have. And thus much for the fignes 
of Teeming living, but indeed dead men. 

Now having fhewed that all are dead,it followes , 
that wee fhouldfliew the meancs of getting life, 
whicharealiocomprehendedinmytext, and they Tuomeanes 
aretkefetwo: co S c:iifc. 

1. To labour to fee that ye are dead, (?ct* that 
mredeadintrefpAjftsAndfwneSi&c.) as all men are 
by nature. 

2 . To goe to Chrift for life, hee it is onely that 
can give its fo lakh my Text {hee hath quickened 
)$u :) It is the property of God alone to give life. 
Now wee cannot goe to him but by Chrift, and 
weemuftgoe to Chrift by faith, therefore is faith 
called a living faith, becaufe it unites Chrift and 
the foule together. Now the difficulty i$ in this, 
that men will not come to Chrift aad take him : 
fome come not for him at all, others take him, 
but not in good earneft ; as grafts put into a ftocke, 
but not fo ingrafted as to grow thereby : but when 
a man is once foundly humbled, then will he come 
to Chrift, and not before ; for till then he doth 
aot hunger aid thir/t after him.- but ths extreame 
hungry will bee fatisfied with nought but meat : 

G 2 as 



-i- 



44 



The Doftrtne of Humiliati.n \ 



Dottr. 

No tranflati* 
on to life, 
without sp' 
prehcnGcaof 
Gods wrath 
due to finnc, 



as 54^/i»faid,Gi'vemcdriakcorelfcI dyc.Now 
life coniifts in the union betwixt Chrift and thy 
foule : This union is by Luther compared to "fire 
andironunitcd, which caufes the iron to have all 
the properties of fire, as burne,fcorch,&c. io an 
humble Sainr, united to Chrift, hath all his pro- 
perties, though not in the lame meafure and de- 
gree. 

Nowthefe muft bee handled diftimftly : and 

therefore thefirft rneanes of hfe, is to fee our felves 

I children of wrath, and that wee are dead in tref- 

pafTesarjdfinnes-.; The point that henee arifeth 

is, 

That whofosver mnldbe trdnflAtedfrom death tolife> 
mufl firfl apprehend himfelfe to bet a child of wrath ; 
that is, he muft fee the race of God, as of an angry 
Judge,fo farre forth as it may drive him to Chrift. 
So that a man cannot bee faved untill heeiiath not 
onely a touch or two, but a true fenfeof finne, a 
d.eepe apprehenfion of his finnes, of death, and of 
damnation • for onely to fuch are all the promifes 
made, Chrift is onely fent tobinde up the broken 
hearted; Chriftca-meto call all that were heavy 
laden, and thofe onely, thofe he will eafe .• Peace 
muft be preached to none but thofe that mourne in 
Sion. Thereforethe Apoftle faith 3 Gd. -4.. a 1 . Tell 
rneyc that are under the Law, dee ye mt dejire to hcare 
the Law i Yea, the Law is {aid to bea Sckolmafter 
1 drive men to chrift- that is, firft there muft bee 
the Lawbefore Chrift can bee had; for elfe, al- 
though wee fhould preach the Gofpell,it would 

be 



The Dofirwe af Humiliation. 



45 



be contemned: therefore Chrift in his time gai- 
ned oncly the poore ; The pdore receive the Gofpetl: 
that is, the poore in fpirit. God will have his 
jewels of life and falvation to be eftecmed , which 
we wilinever doc untill wee fee 'our mifery, how 
that wee are in the eftate of death. As the delive- 
rance oat of Egypt would never have beene fo 
iweet, had they not beene in extreamc flavcry and. 
bondage firft. God deales with us, as Princes doe 
with their maiefe&ors ; firft they bring their 
neckes to the blocke, and then give them pardon, 
for then they apprehending death, the pardon is 
the fweeter and more welcome and acceptable to- 
them. Indeed if the queftionwere made, what 
God could.doe in his abfolute power ; 1 know that 
God might convert us and not humble us if hee 
would 5 hce might fay as hee did in the Creation, j 
Let it be* and it muft be; hee might come in a /till 
voyceoneiy, without fending before a voyce ren- 
ding the rockes ; hee might ufe lightning and no 
thunder j but wee fpeake of his ordinary cDurfe, 
wherein he will not ; for none are faved but fuch 
as havenotonely a fight, butalfo adeepeappre- 
henfion of their finnes. 

For the better under ftanding of this point, wee 
muft confiderthefe things ; 

1 That there are three things whichAeepc a man 
from Chrift. 

Firft, Unbclecfc : when men will not beleeve 
that he which was borne ©f the Virgin Mary was 
Chrift and God, therefore about the proving of 

G 3 this 



Things con 
Adorable.- 



Three things 
keepe a man 
fromCb.ift, 
i.Vnbwkefc 



CO 



The "DoSirweof timmlmtiou. 



z. Ncglcft of 
h in 



?. Vnw'illinga 
ncirecoparc 
wkh&iher 
things for him 



Tbrcc things 
co be let a • 
gain# chefe, 
to bring us to 
Chritt. 



Theneceffay 
ot a ticepc 
humiWaticn. 



this, the Apoftlcs did fpendmoft time, becaufe 
then it was hard to bdeeve. 

Secondly, Not caring for Chrift ; as thofcthat 
came not to theJKings feaft, they beleeved that 
there was a King and a feaft, but cared not for it, 
they regarded more their Oxeg,&c. 

Thirdly, Not willingneflTe to part with all for 
Chrift; they will nottake himuponallconditi-j 
ons ; they fee fome need they have of Chrift, but! 
not much • and fo they will forfake fome things 
for him, but not all .• they are loath to part with 
their mailer finne s like the young man in the Gol- 
pell, he had done a great deale,yet he would not 
part with his pofleffions. But to thefe three things 
muftbeoppofed three other things to bring us to 
Chrift. 

i . Faith to beleeve he is God. 

2 . A fleight humiliation to bring us in love 
with Chrift. 

3 . Sound humiliation^© be willing to part with 

all for his fake. 
The firftis received amongft all Chriftians, al- 
though it is to be feared, that many doe beleeve it 
but confufedly.The fecondis a fleighter manner of 
apprehending of Chrift,and that a little forrow wil 
doe,a little humiliation; But the third (which wee 
rauft have Bbfore wecanbefaved) to be willing to 
forfake all, to leaveevcry finac for Chrift his fike: 
and th3t wee will not doe unrill wee bee thorowly 
humbled, and are fully broken hearted : therefore 
[ firft a deepe humiliation is neceffary icr folvatiofi, 
I zcondly^ 



The Dofilnne of Humiliation \ 



47 



i 

Without 
iounti huroil?» 
ation w? will 
notconae ro 
ChriS. 



Secondly, if wee have not fach an humilhtica, ' 
chen either* 

i We will not come taChrift. 

2 Or we will not ftay with him. 
. 3 Orelfe wee will natdoe orfuffer any thing 
for him. 

And if wee want any of thtfe wee cannot bee 
(aved. 

Firft, If we be not truly humbled , we can never 
cometoChrift,nor regard him : we may preach 
Chrift long enough, and no body will regard him, 
except they beefoundly humbled for tneir finnes : 
as in the Law no body did care for the Citie of re- 
fuge, but he that had flaine a man ^ to him onely 
whom the revenger of blood purfueth, is the City 
of refiige fweet : when the fiery Serpent had ftung 
a man, then he looked to the Brazen-Serpent, and 
never till then : fo when we fee ourfinnes and mi- 
fery thereby ,then I fay,and never till then is Chnft 
welcome. The prodigall Sonne never thought of 
returning home to his Father untill he few thathce 
muftelfe ftarvc •, whenhefaw he could no longer 
fubfift, then hee returned. So > when wee are fo 
humbled for ourfinnes that we fee we (hall indeed 
be damned without Chrift^ then, and never untill 
thenwe care for him. 

Secondly, Although wee. doe come to Chrift, 
yet without wee be truly humbled wee will never 
ftay with him, although wee may rejoyce in his 
lightfora feafon. And for the better underftan- 1 
ding of this, confider the foure forts^f grounds I 

whfchl 



Wc w»)l not 
ftay with him. 



m 



4 8 



Humiliation 

rhc tcuriorts 
< f ground, 

Match. 13. 



4 

Wc will not 
differ orUoe 
anything for 
bin* 



The DoSirme of Humiliation. 

which rcpiefented fbure forts <af bearers,. tMat* 13 . 
The firft were not humbled at all, (it feS by the 
xoayes [ide^ndfrefmtlytheF&xvlesof the aye dev&u- 
redit^verj.^.) The fecondwas humbled a little, 
but not io muchas to fufferfor him, {The Sun far- 
ched them for lacke of rooting, verf 6.) Thethirdiort 
wei»c fo farre humbled for finne, that they fuffered 
Come perfections, but would not part with all for 
Chrift,, the world they efteemed more * (The thorns 
choked them>verf.j.) Butthe fourth ground was ful- 
ly humbled j| that is, they were fo humbled in a 
fight of theinm, that they fawthat they had more 
need of Chrift, than of any thing in the world, and 
fo would part with allfor-him,and fuffer any thing: 
and therefore they are faid to bring forth fruit with 
^rri*wr. Others may ftay a while with Chrift, but 
when that comes that they preferre before Chrift, 
then they leave Chrift ; foruntillamancanbrxng 
his heart to that paffc, that he can prize Chrift a- 
bo've all things, undergoeall perfecutions for his 
fake, hceisnot foundly huB3bled,butislikethele- 
condand third ground. 

5. If we ftay thus with Chrift, yet except wee 
be thus humbled, weefliall neither fuffer ner doe 
any tiling for Chrift. If Chrift had bidden /W, 
(before he was humbled) to have doae fo much 
for him as he did, hee would never have done it } 
but when he was humbled, then, Lord } w bat wouldjt 
thou have we doe? 

And the rcafon of this is apparent,if wc confider 



thefe things 



Firft, 



-. ■ ■ ■■ . "» ■ ■ ■ ffT.- - . - 



mofriutmit&tion. 



49 



Firft, There are many lufts that doc encumber 
us whileft our hearts are unbr oken . fo that there 
isfuchabafenefleonthe outfide of Religion, that 
except we be humbled wee will never like it, but 
(hall be offended at it ; and like proud f ervants^y 
our wages are too little, our fellow- fervants too 
bafe : bud on the contrary, hee that hath once 
beencfoundly humbled, thinkes all too good for 
him. • 

Secondly, There be fuch ftrong lufts to be mor- 
ticed, which cannot be done without humiliation, 
that we care not for Chrift: our lufts indeed may 
for a while fleepe, but when 'once they are awa- 
ked, like^wf/S» 3 theycrackeatwoall the bonds 
ofgoodpurpofesandvowes; they are never flaine 
untill we be foundly humbled. 

Thirdly, there are fuch contrary lawes to bee 
delighted in, that wee caa never frame ©ur nature 
unto, untill we hunger and thirft afcer Chrift, and 
then his lawes will bee meat and drinfce unto us : 
for before wee delighted in the Law of the flefh, 
but now if we be truly humbled, wee muft delight 
in theLaw of the Spirit. ; 

Fourthly, There are [® % many ftrong lufts to bee 
parted from,(b many ifaack^ which every man at 
feme time or other will be called upon to offer up, 
the which if hedotfcnot doe, hee will datnne his 
ownefoule: yet untill hee is humbled andfliewne 
what damnation is, hee will not buy falvation fo 
deare. .. 

Forthcfecaufes is Humiliation neceflary in the 

H firft 



Reaf. I. 



Rcaf.i. 



Rcaf. 5 



Reafa* 



>° 



The Dofirtne ofHumtltatan. 



ot Humiliat 
©nmuftgoe 
bcfo cSaadi 
fication. 



rfv* 



fir ft place : Therefore in the Scripturethi^method 
rheDoftiinciisalwaycsoifcd, by the Prophets, Apoftles, and 
Chrifthiinfelfc, they preached ever repentance 
and humiliation before fan<5H£cation and jdftifica- 
tion.- This was Chriftsorder, as you may fee, 
L uke 4. Thus did Ttytbanmxh Davidjtxc laboured 
to bumble hinfi 3 before he told him God had for- 
given him* Thus did Jotiati Tet forty dayes and Nini- 
vebjhdbe dtfiroy^Un. 3 .Thus alfoGod dealt with 
Adam in Paradise, he intended to reveale umo him 
I the profiles of -the > Gofpell, and yet at the firft 
I hee ftrikes him downe with terror that made him 
hide himfelfe, then he told him of his finnes, and 
after all reveales the Gofpell unto him, m (Tie feed 
eftbemman faallbr eake the Serpents head 7 Gen.3.) 
Thus dealt Peter with his auditors,. Atts 2*38; 3?. 
Repent and be baptized every one of ym^c. 

Thus you lee that Humiliation is fo neceflary, 
that without it there is no falvation: Let us come 
in the next place to make fome Vfe ofit. 

Therefore (my brethren,) feeing this is fo, con- 
tent not your fclves with morality and civility, 
except you have more in you than nature can give 
you-, nay , except you be all new, not patched up 5 
as 2 C?r. f> Except you tee wholly changed and 
1 cad intoa newmould, being firft broken by humi- 
liation you cannot be faved. Try therefore whe- 
jther now yeu doe that that others will not doe 5 
wherein eife doth the power of Religion confift ? 
Try whether you have denyed your /elves, and 
throughly maruiiedyourdeareft Iuft, andwhatfo- 

ever: 



The DoSinne of Humiliation* 



5* 



ever the flefhdefircth: and whether you bee ficke 
of finne I regard not what the world prizeth, - la- 
bour you to haveyairr hearts broken , el/eyou may 
pray, be charitable and loving to others, and with 
tfw^makeaconfcienccof many things, yet $11 
will (tandyou in no ftead, becaufe it commeth not 
from an huaoble heart : for be it never lb holy a 
duty \ never lo conftantly performed, except it 
comes from a broken heart, Gad accepts ic net.- 
So the Prophet David&ith, P/4/.5 1 . 1 5, r 7. God 
careth not for Sacrifices, (and yet they were his 
Ordinances as well as our prayers,) onely a bro- 
ken heart was pleafing unto him ; and therefore 
whatlbever you have done from a broken heart, is 
accepted of God. But here Satan deceives men 
with gilded things • namely, formall performance 
of holy duties, which when they need them (as in 
the day of death or trouble) Itand them in no 
ftead. As often hee coozeneth Witches, in giving 
them money to doe fome murders, they laying up j 
the money, and when they have need of it, going | 
to fetch it, have foundnothing but dry leaves ; E- , : 
ven thus will all the holy duties wee have perfor- 
med from an unbroken heart faiie us. They are 
like Glowormes, they gliftcr greatly in the darke, simile. 
but when ance the Sunne comes, their light is no- 
thing. So Paul, fc^forchee was humbled, hee ac- 
counted himfelfe a godly man, and none better 
thanhce ; but afterward, bee was vet worthy (as he 
faid) to be counted an Apoflle* Therefore deceive 
not your fclves any longer, for nothing is more 

H 2 dan- 



5* 



7 be Do firm l of Humiliation, 



Three qucfti- 
ens. 



True humilU 
lion confifts 

I 



dangerous than an unfoimd heart, therefore" take 
heed it deceive you not : if you never have beene 
humbled, now labour to be humbled \ for it was 
that that made the Publican to be juftified rather 
than the Pharifie, becaufchee was humbled and 
the Pharifie was not ? and indeed none are further 
from falvation than thofe that conterft themfelves 
with outward formalities. . 

Now in Humiliation, for our fuller under- 
(landing of it: I will cxplaine thefe three que- 

ftions : 

i \ Wherein Humiliation doth confift. 

2° What4qnde of forrow is requiredin this 

Humiliation. 
3 How we fliall know whether our forrowes 
are true or not. 
The firft queftioa is, Where inconfifts this true 
Humiliation t 

Ianfwer, Inthree things : 
i. In feeing your life to abound with a£uall 
fitanes,then in looking into your heart aad nature, 
lfw lacuna \ w ^ ich is wholl y corrupted, and the root of all e- 
in finnc. ( vill , and wherey our corruption is ftrongefl^as fire 
in the root. Many labour to excufe their finnes 
from their nature, becaufc that that is prone unto 
it \ but that makes the ir caufe the worfe, it increa- 
feth their vi Idnefle $ for, why^aft thou foeh a na- 
ture, and doft not eurbe it ? Befides, their natures 
areodious to God, though they never fliould 
breake out. ; asa Serpent is odious unto us, though 
he never hurt us. . Further, confider, haft the: ret 

made 



I he Doffinm of Humihdttoo. 



5? 



Incchfidering 

that there is 
nothing good 
in tftcc, 



made thy nature worfer* Every fmne thou haft 
committed iaakes itw©rfe ; foraduall finne doth 
more iacreafc the cuftome and habit of finne 5 fo 
thatbefides^/d«v finne, thou thy felfeart guilty 
of corrupting thine owne nature. 

2. In considering that there is nothing in thee 
thatisgoqdat all 5 fo the Apoftlefaitfe^w.yaS. 
Fir I knmthatinmeedmllttbne good thing: and, 
GaL3.2t.The Scripture hath concluded all (not only 
meri,but things) under finne. Men thinkewell of 
themfelvcs,becaufe they faavemueh good in them s 
but confider with thy felfe thou haft nothing good 
in thee at ail * Can good fruit proceed from an 111 
tree? 

3. In fmking thy heart with an apprehension 
ofdeath,hell, andmifcry, dueto thy finne j then 
wilt thou find thy felfe in a. raiferable cftate, and 
canft not chufe but bee humbled, when in confidc- 
ration ef thefe things, thy heart fmices thee, as 
Bcltbazzarsdid hfra. And fo much for the firfi 
queftion. 

The fecond queftion is, What kinde of forrow 
is required irvthis Humiliation ? 

Ianfwer; Not tfhofc violent flashings of for- 
row, which for a while amaze like a land-flood.bu: 
it muft b^this : 

Wh^nthy judgement isenlightned to fee thy 



InTmiting thy 
hsartwith an 
apprefeenfion 
ofGodscurfe 



Anfal 
What for row 
is required to 
true humilia- 
tion, 



eftate, .and the judgements of God hanging over 

thee \ 5nd after- thh : convincing^ then thy affc- 

1 s *re ftirred to maurne for chy finne. If the 

i judgment bee fully convinced, the affofiions will 

In H 3 follow: 



(T 



H 



The DoSiriM of Humiltation. 



Sstf-i 



How to knew 
tiuc ibrtow. 



How trucHu 
miliationdifa 
fer^ from 03 
thcr forrow. 

I 
In the rife* 



fUlow : therefore in Scripture, when any is 
uidto be humbled, inthofe places is fhewed that 
thai afte&ions were fhrrcd ; as wee may Tee, Afts 
16 . in the Jailor : and of Peter ^ it is fliid of his 
converfion, Hewent-eutandwept bitterly : Soalfoof 
thpfc,^^2.k isfaid, T'hcy were pricked in their 
hearts : fa the ground of their forrow is the con- 
vincing of the judgement, which workes upon the 
afiedions^ therefore Chrift faith, The Spirit [ball 
come toconvweetbe werldef JiMe\&cJob.i6;$.Thc 
other lorrow Rot arifing from this coovinciog of 
the judgement, is buta paflion, and fo is ftreighr 
gone; xhisisanaffe&ion, andfois more perma- 
nent although it is ftiller, as the deepeft waters are 
erer ftilleft. And.io much for the fecond que- 
ftioh. 

The third queftion is, ^o\v fikall he know whe- 
ther thefe forrowes of his be true or no : 

To this I anfwer, There is an Humiliation not 
deepe enough, a fleight Humiliation • and there is 
another to6 deepe, which fo drownes us in forrow 
that ir tales away all hope of falvation 3 and brings 
defpaire, fuch was the forrow of ludat and A chit o- 
pkcl: but the third and true, is an iadifferent be- 
twecneboth .* fometimes there may be an humili- 
ation and no grace, as there may be a plowing and 
nofowing.But true humiliation differs from other 
forrowes thus: 

Firft, Inthe rice of it : both a godly man and an 
hypocrite may, firft, bee wounded with Gods 
wrath: fecondly, define frecdome fremhellj but 

into 



The DoMrim of Humiliation, 



55 



2. 

In the conti- 
nuance. 
Boupoa Corifi 

Simile, 



into the godly. God cfothinftill gracious feeds, , 
whereby heeis humbled for finne aswellashcil, ' 
and defires grace.a$>well as mercy ; But the hypo- 
crite onely defires mercy and freedome from thefe 
torments, and therefore when the terrour ceafeth, 
his holindfe and defire of goodneffc ceafeth $ and 
fo being eafed from torments, he cares for no more: 
'but the godly heedefires to bee joyned toChrift, 
and to have kis lufts mortified. 

Secondly, in the continuance of it : bypoeriti- 
call humiliation may be longer or fhorter, but it is 
never coaftaat, it doth vanifh} but true humilia- 
tion doth laft all the life long. The feumiliatioa 
of hypocrites is like iron, which while it is hot 
in the fire> ou may fafhion k which way you will, 
but when it is once out, it is prefently ftiffe againe : 
So Pharaoh, as long as Gods hand was on him,hee \ 
would let the people goe, but as foone as the fire 
of afriidioa was removed, his heart was hardncd; 
fo was Ahab and SauL But in true humiliationGod 
takes away theirdn heart,& gives an heart of flefli, 
fb that although it i^iay be brawny a little, yet ftill 
it is flefh £ Hypocrites fo long onely as they ate 
under the judgement, are foft 5 but the heart of the 
godly is alwayes foft, 

Thirdly, by the fignes of brokenncfle of heart t 
N«W brokenneffc of heart 

1. Healcsourlihaes- Fhfly.the beloved, the 
matter finne, and then all theie(t: other humilia- 
tion skinne over, but cures not; k flops the ftreame I '. Healcsour 
for a while, but it breakes out againe 5 it may caufe J 

you 



3. 

By the figncs 
and effe&s. 
Contrition of 
i heart. 



5* 



Ibe DoUrmoj Bnmihatiou. 



wiie* 






liltcaufeth ' 
love to Chrift 



Signs to know 
whether we 
JoveChnft 

i. Obedience I bedicnce 



you to make many purpofes to leave the finne^yea, 
and to leave it a while, but you will returne to 
chemigaine;. whereas if one bee truly humbled, 
bee is ftrongcr againft that beloved fin than againft 
any other 5 not but that hee hath ftrong inclinati- 
ons to that finne, but hee is more ihye of it, and 
fhuanes- the occafions of that finne, becaufe hee 
hath fully feltthcftnart of it, and hath by his hu- 
miliation feeae that finne more than any other. 
Now after the beloved finne is once healed, then 
xhc otherfinnes will fooae be healed j as ina cloth 
by.wafting-ouc a deeper ftainej the fame labour 
doth wafh out leffer ftaines. 

i, Itcaufethiove of Chrift: So Aiary Magda- 
len^ becaufe flie .was humbled much, and faw that 
Chrift had forgiven her much, therefore &e loved 
much. SoPW, who was much humbled, ever 
exprefled a fervent love to Chrift, as wee may lee, 
Acts a. 13. where hee faith, having beene per- 
fvvaded by his friends not to goe to Jerufalcm, 
lam ready Mt to bee bounds but atfo to dye for the name 
ofthehordhfus : as who fhould fay, I feare no- 
things becaufe I care for nothing but Chrift. So 
alfo, a 0.5.14. hee faith, The love ofChtifi con- 
(irainetb mee : and^thereforc when by humiliation 
wee fee what Chrift hath done for as,we thinkc we 
can never doeenough for liim. 

Nov^yeumayknowif you love Chrift ornot, 
J by theft fignes.* 

Thefirftfigne toknow theloveof Chrift,is O- 
Hce that loveth Chrift, keepeA his 

Com 



The DoSkme of Humiliation* 



57 



Commencements, and they are not grievous unco f 
him. 

Thefcondfigneisthis; If you love him., you 
fliail finde in your heart that you love hirn ; your 
heart will be carried towards him 5 as I can tell 
if 1 love a man, for then my heart is carried to 
wards him. 



The third figne to know the love of Chrift, is 
tkiss Itcaufeth metoefteemeof fpirituall things, 
tbprizethematanhighrate, and oeffer things lit- 
tle worth .- for when a man is fbundly humbled, 
aske him then-what he defires moft,he will anfwer, 
Chrifl: and Grace, and that his corruptions may 
ceafeinhim; as for outward things, hee paffeth 
notforthem.: As a man that fees he muft dye, hce 
cares for no outward wealth, take you that, give 
him onely the pardan of his finnes. 

The fourth figne of the love of Chrift, is this 5 
It maketh him content with the meaneft conditi- 
on. The prodigall Sonoc,when he was humbled, 
fo he might be in his fathers houfe he was content 5 
he liked the meaneft condition, even to bee a Ser- 
vant ; 1 am unworthy to be thy (onne^ make me as one 
of thy hired fervants.) Luk. 15.21. So Paul, after he 
was humbled, thought himfelfe unworthy for "the 
Saints company, and that not for a fit onely, but 
j even ever after he ftill cryes out, ; amumvonhy to 
IbeanApojlle. Thus T^aomi^ returning home to her 
j Couatrey, laid, [he wentontfull^ and yet had no- 
\ thing but her felfe, fonnes, and husband ; fheeac- 



counted any thins; too much for her. 

I 



If 



a man 
once 



lAffeflioii 



4 The light 
prizing effpi. 
ritual] chinas. 



t'Cottentecf- 
ncflcwichtfcc 
meaneft con- 
dicion. 



r 



>8 



The DoElrme of tiumUtaiwn 



f.Feare 
teadmg 



ofof- 
Gocu 



once come to be verily perf waded that hee is wor- 
thy to be dcilroyed, heecan with patience beare 
any lofles and croflcs 5 for thefe are nothing to 
death, which he knewes he hath deferved ; there- 
fore what impatience foever thou haft, lo much 
art thou fhortof true humiliation. 

The fifth figne to know weloveChrift,is this* 
It makes us fearefull of offending God .• tender- 
nefleof confeienceis ever according to the mea- 
fureof true humiliation $ for by how much the 
more we are humbled, by fo much doe we feare 
to offend God, and labour to walke obediently on- 
to him, Efdy 66. 2. the Lord faith, T$ him wiHl 
lookt that ufoore and oft cwtriteffirit > andtrembltth 
at my Word : If thou art of a contrite heart,thou 
wilt tremble at his words s that is, at his Com- 
mandements; fuchan one feares to breake any 
Commandement, he is fenfible of the leaft finne : 
Hence it is, that Prov. 2 8. 1 4. feare is oppofed to 
hardne fie of hearts Htfpy is theman thdtfeareth al« 
xtd^but httbatbardnethbii htdtt [hd£ fAlli*temif- 
chitfc 9 Now the oppofite to hardneffe, is broken- 
neffe of heart, but feare is oppofed to it becaufe 
it is a figncof brokennefTe of heart. Now tfaisfear- 
fulneffe ftands in two things ; 

1 . In a facility to bee convicted of any finnc ; 
for hee that is not thus broken in heart, ftands out 
with God 5 and will not yeeld unto him. 

2 . In a feare to ofiend God- for when he is once 
convinced,hc labors to doe according to his know- 
ledgejand then is afraid to difpleafe God, cither 

1 In 



The Do&rine ofHumliAtion. 



59 



& The finding 
of fwccmclfe 
in the word cf 
God. 



1 In committing the leaft finnc; as Mofes wouJd 
not leave the leaft hoofe behinde him 5 and 
as lob feared left his (onnes jhonld have finned 
in hearty lob 1. 4. Hee was fo truly humbled, 
that he would not facrifice for his o wne finnes 
onely, but even for his ionncs alfo, and that 
the leaft,thethoughts of their hearts. 

2 In omitting the leaft good duty, or doing it 
formally; which thing the hypocrite cannot 
doc, becaufe he hath aot this tendernefle of 
conscience. 

The fixthfigneof the love of Chrift, is this 5 
1 1 makes Gods Word fweet unto us; as it was to 
Dai>id y Sweeter then the honey ^ and the honey -combe : 
Crummesare fweetto an hungry man; fo if a 
I man hunger after the Gofpell, hmllbefaeet unto 
htm, Indeed if the Word be fweetned with hu- 
mane Eloquence, it may be fweet to ©ne that is 
carnall (Tor fo it is pleafiog to nature,) but if the 
purer it is, and the more k is feperated fromthofe 
gaudy flowers; if the mere piercing k is, the 
tweeter it is to us, thenitisafigneof a broken 
heart; for it is a reproach to thofe that have not 
a broken heart, andfoit cannot be fweet .• as wee 
may fee, ler. 6. 10. where the Lordlaith, Behold, 
their eare kuneinumcifed^ and they tannet hearken : 
behold^ the Word of the Lord is unto them a ref roach , 
they have m delight wit. And againe, the Prophet 
faith, ler, 15*1 6. thy words were founds and 1 did 
eat them, and thy Word was iimo mee the icy and reioy 
cingofmine heart : It is joy and re joycing to thole 

I „_— _ 1& ^ 



7 



o 



,f [pint. 



The DoEt\ tmiihati n. 



Q&icc!. 



Humiliation 
char.geth our 
naurc. 



£™M 



I that have a broken heart, as the Prophet had : nay, 
chcflvirper it is , the more they delight in it. ' 

The fevemh figneofourlavc to Chrift, is this- 
Itcatfothmcekn ffeoffpirit. The [pint that dwel- 
letb tnns (before we are humbled,) Lnftetb after en- 
vy, lam.q.j. now every naturall man is fo^ but he 
that is of a broken heart envieth not, he fpends his 
anger on himfelfc, and lookes totiis owne offcn- 
!c( sib much, that he regards not others. 

But.fome man will here bee ready to objeft 
| and fay, My nature is hafty, and I cannot fup- 
jprefleif. 

To this I anfwer, Itis true > every one by na- 
ture is a Lion- but grace when that comes, it turnes 
us into Lambsand raeeke fheepe. Luke 3. 14 . John 
cryes in the wildernefTe, Prepare the way oftbeLvrd, 
Crc. but how ? by Humility: Every high moun- 
tatne and bill (ball be digged d§wne .andtbe creeked JhaU 
he made fir eighty and the rough wayes JhaU bee made 
[mot b : Humility, which prepareth for Chrift, 
diggeth do vvne thofe high mountaines, and maketh 
plaice thofe rough wayes. I deny not but that 
fometimesSods child may have a paflion ofanger, 
yet the peace of God rules in his heart, although 
that fometimes breakes out as -a rebell, but it dwcls 
not in him : Chrift is meeke 3 and fo are all his. And 
fo much for the third queftion. 

Now to proceed further ia the explication of 
^Humiliation, and come to the fourth queftion, 
which is this* 

Whether this Humiliation muft bee in all men ; 

o 3S 



The Doftnne of Humiliation 



61 



as well in thofc which are well educated, and 
hate fallen into no groffe fiancs, as in o- 
thers* > 

I anfwer, yes v it muft be in all, even* this great M», 
Humiliation here fpekea of,, elfe.Ietthem goe ne- I 
verfofarre, c!«ey will in the end fall , away ; and . 
that is the very reafon why fo many Profe(Tors,t ha t 
have given up their names to follow Ghrift, fall a- ' 
way, becauie they were never hambled found';/ ■ 
forfinne. j 

Yet there is this difference betwixt the hu- 
miliation of one brought up well,, and a groffe 
finner: 

i. The filth of fianeis not Co fuddenly revea- J 
led to thofe that have beene well brought up, and j 
have fome knowledge and therefore they are not j 
fo fuddenly fmitten,as to thofe that lived in ig.no-: j 
ranee all their life long : thofe that have a light on j 
the fudden, it prefently amazeth them ; even fo 
God ftrikesdownefuddenly-tke groffe finner, and 
amazes him with a more violent forrowand humi- 
liation,than he doth the other, 
• 2. The Joy is not io hidden, norfteflung,.nor 
fenfible in him that hath more knowledge j the 
medicine is knownetohim as fooae as the wound : 
he knowesChrift a Saviour offered up for all that 
are wounded for finne,, and k foone as hee feeles 
the wound,he applies the medicine 3 fo is not, his 
trouble fo irkefome, neither being delivered harh 
he fuch fenfible joy : For' -in(hnce,Suppofe'a m~n 

bee ia the way. wounded among theeves, and al- 

[2 • \nt\ <° *y 



7T* 



jThedifferencc 
j ofhumiliauon 
:in one well c- 
ducatedanda 
gtt& finntr, 
I 



it, 



w 



fcl 



Ibe llottrmeof Hwmhatiou. 



gstsfi.y 



>. 



Thcleaft dee 
grce or hurai. 
liarion will 
mVc us count 
firubc grea- 
ter evil!, 
Cbrifhhc 
great* ft good 



A mans con* 
v.rkvflcon- 
(iftsinthicc 
things, 



moft killed, fo that heefaw no meanesef life ; if 
one, a friend of his, on the fudden fhould fte$pe 
forth and helpe him, hee would be more feiafible 
of it, than* fuchao one as knowing before he fhall 
be robbed, getteth company to goe with him, and 
fo efcapes the danger. And fo much for the fourth 
queftion. 

The fifth qucftiort is this, Whatis the leaft de- 
gree of Humiliation that muft bee in one that will 
be faved ? 

Ianfwer, it is fb much as will bring us home 
to Chrift $ that is, fo much as will make us ap- 
prehend finne tobe the greateft evill in the world, 
and Chrift to be the greateft good ; fo much as 
will enable us to make finne our chiefeft forrow, 
and Chrift our chiefeft joy .* when wee doe fo, 
thenwhatfoeveris offered wenegled for Chrift, 
andpreferrehim* Thence is it that the Churches 
are faid to reiojee in Chrift with toy ttnfpeakeXbU and 
g!orioM y i Pa. 1.8. For when wee apprehend finne 
to be the greateft evill, and by Chrift to be freed 
from it, wee muft needs rejoyce unfpeakably. For 
wee arc to know that our €onverfion confifts in 
three things: 

i. In being foundly humbled, fo that wee fee 
finne to be the greateft evill in the world. 

2. In ftedfaftly laying hold of Chrift, andbe- 
leeving in him, fo that wee will not part with him 
for any thing inthe world. 

3. Inanewneffeoflife, walking in obedience 
to all his Commandements : and therefore Chrift 

faith 



The DoSirme of Humiliation, 



63 



faith, lobn 1 6. He will fend the Comforter to convince 
the world of jitine^ and righteoufncjfe : fiif^to bum- 
ble for iinne; and. in this aifo there are degrees; 
for here one may be humbled more than ano:her, 
and fo thirft after Chnft more ; but the more wee 
are humbled, the better wee are humbled > k is a 
fignc God hath a greater workc to dos by us, 
when we are thus humbled: It is a great fault in 
us that we are prone to thinke that we are humbled 
enough, andthat our humiliation at our firtt con^ 
verfion was enough -, no (belovedj our humilia* 
tionmuftnotbe likea land-flood, that runnes but 
for a little time, but like a fpring running con- 
tinually ; for all degrees in grace, depending on 
God, notification of ourlufts,&c; depends on 
the degrees of our humiliation 5 and hee that is 
the mod humbled , would be much more if he fa w 
himfelfe to be the better. And fo much for the fifth 
queftion, 

The fixth queftion is this,How (hall we come to 
be thus humbled ? 

I anfwer, By the Law $ for though the whole act 
of our humiliation is wrought by the Lawandthe 
Gofpell, Rem. 6, yet that humiliation which I now 
urge, is that legall humiliation which is wrought 
by the Law : by the Law, I meane not only the ten 
Commandements > but the rectitude ef our perfons 
to the whole Scripture, which is the expofirion of 
them : Firft,confider therefore how much perfecti- 
on Gods word r~quireth,then how (hortyou come 
of that perfe&ion > this is one meanes e 

• I 



Anfa* 
The Law the 
onelymeone.- 
of buiMli-itio 



54 



Obieft. 



Anfoi 



The fpirit of 
bondage,what 
and why re- 
quired to hu- 
nuiiacioQ. 



ObieSl. 



Anftv* 

Howaftliai- 
ens and the 
La* concune 

to humiliation 



The Do fir me of Humiliation. 

I but foriie man will bee ready to fay, I have 
done what I could, and yet 1 am not humbled. 

To this lanfwcr, it is not the Law alone that 
muft humble us, but it muft-bec joyned with the 
fpirit of bondage • foras to make the Gofpcll ef- 
t'e & uall there is required the fpirit of cpnfolation, 
andafaichtobsleeveit i To to make the Lawef- 
feduall there is required thefpiritof bondage, and 
faith proportionable. The fpirit of bondage' is 
that which enlightncth us to fee the bondage 
wherein wee are by reaion ©four finnes, and then 
is required a faith to belcevc the threats againft 
thofe finnes -5 for faith is required to beleeve 
Gods threats as well as his promifes; %th in the 
generall being nothing but a lifting us up to fee 
what nature cannot : for when the uncleane perfbn 
is threatned he is not moved becaufe hee beleeves 
not. 

But here fome man will bee ready to objeft and 
(ay, Affli&ians often humble us> therefore it is not 
the Law that doth it. 

To this I anfwer, Afflidions,astheplow,raakc 
way, but it is thefredof the Law fowne in our 
hearts that mult humlpleus .* indeed thofe notions, 
which they had before, are in afflictions. made to 
feeme otherwifc then before : but we mu(t take heed 
that afflivflionscaule not worldly forrow, for that 
is the applying ofthecorrofiveto a wholeplacc. 

Now you muft know that there is an extraor- 
dinary humiliation which God at fome times 
woikcsin fome men *, we .urge not to that, (God 

workes 



The DoEirineofHumili&tioni. 



65 



Fivcnseanes 
cohumiliano., 
I, Af canes, to 
confides: cur 
cftaccs. ' 



r. 



workcs that irt whom he pleafeth,and inteadeth to 
make extraordinary,,) wee urge to the ordinary 
humiliation, Now themeaaesto attame that, are 
thefe five : 

The Srft meanest© attaine humiliation, is. To 
enter into aferious consideration of ourefhte, as 
the prodigall Sonne did* heeis faid,Z,/*£.i5. to 
come to himfelfe^ and conSder that his father had e- 
nough, and heeftarved. So every one of us fhould 
doe: confider, 

Firft, thegreatnefleof thyfinne* in particular, 
and make Catalogues-of them. 

And then fecondly, let our a&uall finnes - leade 
us to our corrupt heart, which is the root of all. 
So God dealt with the children of Ifrael, Deut.S. 
2. whereitisfaid, God led them forty ye Ares in the 
wilder nejjt^to humble them^ and to f wve them i and 
to know what was.in their hearts , &e. Hee himfelfe 
knew it well enough,bat by their finnes hee would 
make it knownetothemfelvesand others.* So al- 
fo Goddczhftkh Hcse/cias^ Chr0n.3z.31 . where 
itisfaid, God left him> totry him y and to know all 
that was in hishnrt. Hezekiab had a proud heart, 
and God lefuhim to himfelfe, not that God might 
know what was in his heart, but that hee himfelfe 
might know. So God telsthe Ifraclites, Ezek.36* 
31. Tee (t'dll 'remember your orvve evill tvayes 7 and 
your doings that were not good * andfhaS loath your 
[elves in your owne fight for your iniquity \&c* 

Thirdly, Having thus confidered your finnes, 
confider Gods wrath,.and the certainty of it $ the 

K wuath 



66 



The Dcftrme ojHumtiiat$.n t 



a ^V/eancs,to 
fuftci ibrrcw 
u abide on us 



wrath of a King is the meffirnger o'f death, what 
then is the wrath of Almighty God * even as the 
power of God is more than the power of man, fo 
is his wrath alfo : as long as he lives, fo leng will 
hepunifh theeinhell. The confideration of this 
made Mcje s breake ou^PfaljoAnd fay, Who knotves 
tlit power of bis wrath? Paul is in great heavincfle for 
the Jewes,ifa/».9.Andas God fhewed his Almigh- 
ty power in making of mao,fo will he in dSftroying 
andpunifhing. And this wrath of hisfhall fall up- 
on the moft feafible part of man, viz. the f oule, 
which as it is capable of the greatefl meafure of 
(joy, fo is. it capable of the greatefl meafure of 
griefe. What is God but infinite I what is his wrath 
•but infinite? under it thou fhalt rnoft wifti for death, 
which now thou moft fearefr. 

The fecond meanes to obtaine Humiliation, is, 
to f by a great while on this consideration, to fuf- 
fcr forro w to abide on our hearts ; for it is the oft 
and ferious confidcration that effe#s this ; and 
therefore* wee maylearne fomething from Satan, 
when he would drive a man to defpaire,hc oft puts 
thoughts of Gods wrath due unto our fianes into 
our mindes, hee holds the objedl clofc unto our 
mindes, andfo lettethusthinkeofnothingelfe.lt 



; is thefrequcflt and ferious consideration of thefe 
things that humbleth us: This was that that hum- 
bled Dwvid^Pfal^i.My ftnne was always be fort me: 
sfo, lam 4. 8. Cleanfeyettr hands ye fmners y and purife 
\your hearts ye double minded: How is that done? 
\verj '.9i.be affiiffcd andmeurne : all waveringnefTe 
! and 



The DoShine of Humiliation* 



£7 



and inability comes from the corruption ofthc 
heart, and therefore cleanfe that; and the way to 
cleanie that is ta be humbied ; " and the way to be 
humbkdistoiequefieryour felfefrom allcarnail 
mirth (though elfe lawfull) and itey on thefe con- 
siderations. 

The third meanes is this 5 If you cannot fee 
fianein it felfe, labour to fee it in his etfefls. All 
miferies which you feele in your felfe, or know in 
others^ are the fruits of it; and this will make you 
fay, it is a bitter thing to finnc.- fo Peter in his fc- 
condEpiftte and f eeond Chapter, by this effedi ag- 
gravates firine, where hee fliewes it wasforfinne 
that the Angels wcrethrownc do wne into hell, 
that the old world was drowned, that Sedom and 
Gomorrah were deftroyed. 

The fourth meanes to attainc humiliation, is, to 
make thefe evils prefent before us by faith : as in 
3M opticke glaffe, thofc things that area far off will 
fecme neereto thofethatlookcmit; fo thefe by 
faith ihould feeme at the very doore : it may be the 
notconfidering therrt*as prefent makes them not ; 
affbft you . for what is afarrc off, although it be in 
it felie fearefull,yet is not feared,ar death, &x.thcr- 
fore fet hell before your ty^ and lee it as prefent 
before you. 

Make prefent unto yoa thefe two things : 
I Allfinnes paft : a thing that is paft us will 
fceme fmall unto ws, though it be as great as c- 
ver it was before, and fo doe our fianes to us : 
we ufually doe as men that leave fomething be- 

K 2 hind 

' ■' ■■ ■ 9 



3 Meanes. 

{«efinncuii r .! 
etfefls. . * 



^Meanes.to 
make thefe e. 
vils prefent 
by faith. 



Two things 
ought to be 
preientbe* 
tore u* 



68 



1 he Doctrine of Humiliation. 



cMsanes, 
I o cake heed 
offtuUs. 



Eight fliifcs 
whereby men 
think to keep 
off judgments 
i. Civility. 



hinde them, when they are far gone they thinke 
it is but a little, and therefore they will not re- 
turne for it ; fo we being farre offfrotn oar fins, 
they fecme little unto us, but we rauft remem- 
ber the day of our iniquity. Ltt us therefore 
make them ouijinnes prefenr, Codheefteemes 
them as great as ever they were, let us doe fo 
therefore, let them feeme abominable to us : 
thus did lob poffefle the finnes of his youth o 
Things future: as Gods judgements, which are 
neere at hand, and lye at the doore, as Godlayes 
to Cain, although they feeme to us*a farre ®ff: 
But this is Satans cunning t© deceive us •, he is as 
a Painter, who by thecollufion of colors makes 
things feeme far off which are nigh ; fo he makes 
Gods wrath which lyes at our doore, feeme a 
farre off, when as it may bee it will light on us 
theRextday. 

The fifth meancs to attaine Humiliation , is. 
To take heed of all fuch falfe flhifes whereby 
you may feeme to keepe off the blow of Gods 
law from lighting on you fwee are never moved 
with thefe confederations untill all fliifrs arc remo- 
ved, fo that we fee nothing but death, and then we 
tremble. 

The fhifts by which men thinke to keepe off the 
blow of Gods j udgements,and fo with-hold them- 
felves from being humbled,are thefe eight .* 

i Civility •, this Gloworme of civility fo glit- 

tereth in the darke, that wee thinke it to bee a true 

■fparke of grace, but where the fpirit fhines, wee 

^ ftail 



The Dofilrwe of Humiliation. 



6 9 



i Formall 
performance 
ofholy duties 



ffiallfindeit falfe : and as the Divell deludechi 
Witches, in giving them leaves inftead of filver 
and geld, fodoth hee deale with th£ehere 5 for 
except there be a fupen&turall frame of thy heart, 
thereisnocaufc of comfort notvvithftanding all 
thy civility .- and therefore thou muft bee fare to 
have foracthiag in thee more than nature, for civi- 
lity will not bring to heaven. * 

2 Formall performance ofholy duties 5 as 
praying,reading,&c. thatpuffes men upland keeps 
them from humiliation. If you either omitted 
them .altogether , then your conference woald 
checkeyou; or performed them well, then your 
heart would be bettered, and you would bee hum- 
bled .• but this formall doing of them keeps the 
heart deadand fenflcfle. Remember therefore that 
nofacrifice is acceptable to God, but that that 
comes from a Broken hcart^Vfd^ 1. 

3 The badnefle of your nature ; you vyould 
doe better, butyournatur§isfobad that you can- 
not. But remembe^firft^That that aggravates your 
finne; andGodlikes you the worfe for that, and 
will the hardlier pardon you ^ even as wee our 
f:lvesare readied to pardon an offence in a good 
nature. Secondly,your fclfeis the caufe of the bad- 
neffe ®f your nature: God gave you mAd&m a good 
nature,butyou have loft it,andfmce by many finnes 
have made it worfeby farre. 

4 Gods mercy: hee is mercifull, therefore you ' Godsn 
willnotfeare : but what if hec be mercifull, heel 

' calls aot thee, thou art not burdened with thy 1 

K $ finnes,! 



3 Badnefic of 
nature. 

Two cautions 
I 



2. 



7 o 



The Dottrme of tiumltatnn. 



j The mailing 
c.r.fcicnce of 



«5Thc^eky 
ofexecunng 



v-flntKSj he calls cnelyfuch,0»*£ 0/^0 mseallyetbdt 
' are k<ivy Ldm. And 1 wilt cafe pt*. W hat hart thou 
t3 doe wkkmcrcy, which feeftnot thymifcry^ 
thoU haft no part in it 3 ar ;<•£// faidto lezabelL 

5 Tho making confeience of many things j 
So Herod did many things after uhns preaching 5 /o f 
the G^*//^ did by nature the things contained in 
the Law 3 y«t were withoutGod,^w.2. buttherc 
is no example like unto that of Amazta, 2 Chrw* 
25.2. hedidtbatwhichwds right in the Jight ef the 
LerdtQt a long time, but not witba ftrjecl heart. 
One may make confeience of praying in private, 
and cf doing many good duties, and yet have no 
true grace, but doe all out ofa naturall confeience 
for f jare of punifhment. 

6. Becaufe Judgements come not fwiftly, and 
are not fpcedily executed. Minifters threaten, but 
*f iuigement ; they feek nothing .- But wee mufl: know, that the 
leffe afflictions we have had, the more arebehind > 
and I know not a mere miferable condition than 
this is: iris amoft dangerous figne thou art or- 
dained to death, when thou art thus let alone un- 
punifht ; As we ufeto fay,when men are frequent- 
ly ficke there is no danger of death, but whenthey 
never have beeneficke, and at length fall into it, it 
is very dangerous;foit is to bee feared, that when 
once God beginnes with thee, heewill make an 
end, as -hethrcatnedto Hepbrtit and Phineai 5 hee 
will fo ftrike, that he will not ftrike twice ; fo that 
nothing can be worfe, than for a finner to goe on 
without trouble. 

7. Men 



Simile. 



The Doiirine of Humiliation. 



7* 



ObS 



1\. 



7 . Aden judge their eilates and finnesia zfalle ?7Afa;fecpi 
baliance of opinion: none (fay they) thinke ill n] ? n of lhtir 
ofthem, but a few that arc more precife than wife. I 
Butconfider, 

1 That Minifters are ©nely the men by whom j Three Cautl- 
yebeleeve,not whomyefhouldbeleeve: take our 
words but fofarre forth as they are proved unto 
you by Scripture ; and if they be true, then £al : 
tkough few be of that minde) yet you ought to 
belccve them, 

2 Confwter whether that latitude of Religion 
which thou ftickeft unto, and hoped to be faved 
by, will ferve thee on thy death- bed 3 and at the day 
of Judgement. 

3 Confiderthatltisthepartof holy men, and 
of none elfe, to difcerne which are the wayes of 
God .- everyoneistobebeleevedinhis owseArt, 
therefore beleeve them. 

Men thinke that it concernes onelyforaeto bee 
holy 3 as Minifters.,&c. and not all. I will anfwer 
fuch With the faying of lVifedome> The rvay of godli- 
neffeismhighf&t -a foole: Ifthouwert wife, thou 
wouldeft thiake it concerned thee alfo. 

Now I befeech you (brethren) humble your 
ftlves, and fo much the rather, becaufe now the 
rimeandneceflityof the Church requires it, now 
while fhee is thus in her. mourning gowne feeke 
not after your profits and pleafures>, drinke nas 
Wing in bowleg, ufe not now the liberties that 0- 
therwife lawfully you might. Remember that' 
laying of Vriah y i $am. ilii. The Arke^ndlfratl^ 

avd 



3 



3 An opinion 
thitfomc 
thou'dbeho- 
Jy/dndnotail 



rfi,. 



7* 



The TZo&rMe of 'Humiliation. 



indlndah Abide in tents ^ndmy Lord Ioah^nd the fer- 
Vdnts of my Lord areencawpedin theonn fields $all 
I then coeintornjhovje to eat and to drrake^andto 
l)cmtbmywif€< &c. And doc as Darnel did^bap. 
9. Now pra&ifeall the parts of Hwmiliation,now 
Gods Church needeth it ; alchough you year 
(elves were free, yet humble your -(elves for the 
fmncs of others 5 continually pray to God for 
them. Remember what God threatneth to thofe, 
Efa.2 2. iz. that when he called to naourning,thcy 
followed their pkafure ^ hee faith, Hee will not 
forget it to the death: fo, Efa.66.+. Ged is angry 
with allthat negleft this' duty,, and will not bee 
ftirrcduptoperformc it $ but thofe that doe call 
onhimhewillheare. The unrighteous Judge , Luk. 
1 8. was overcome by importunity, and then much 
more will God if wee humble our felves : as mm- 
dccay^Eftcr 4.14. concluded excellently, Their de- 
liverance ft a fl arife from another place ; fomay we-, 
then certainly the Church (ball ftand, a-d Anti- 
chrift (kill fall, as a mill-ftoneinto the fea, never 
to rife tip againc. I grant he may rage very farre, 
he hath raged farre already, arrd how farre more 
hefliall ragp, God onely knowes ; ) et in the end, 
certaine it is he (hal fall,and the Church (hall ftand 
Let us all therefore be humbled, you which have 
notyctbegunne this humiliation, now beginne ; 
and yee which have bgunne, bee ftedfaft therein, 
[knowing that your labour fliall notbee in vainein 
theL©rd. 

The nextthingtobc flic wc?3 after this do ftrine 

rhat 



Mefcy to befoundin fhrifl. 



71 



that wtaredeadinfinne^ is the mea&es of reco- 
veriag our life,and that is by Chrifi^ as it is in the 
Text (You hath he quickened that were dead } ejrc.) 
£fo,thar is, Chrifthachdone it. Hence learne 
this doftrine ofcemfort, as a refreshing cordiall 
next after the bitter potion of humiliation : 
That, 

Wh&foever mil come to Chrifl^ way come andfnde 
mercy ^ Rev. 2 2. 1 7. Wbofotver will, let hint tafie of 
the waters of life freely. Here I will fliew, 

1 What is meant by will (whofeever will) that 
is, hethat will receive Chri ft; with all his con. 
ditions, to bee his Lord and his Ruler, &c. 
Who! oever will thus take Chrift hee may : if 
wee Would take Chrift before wee were hum- 
bled, we mightjbut till we be humbled wee will 
nottakehim.lt is Chrift that gives life 3 but till 
we be hungry wc will not take him and spfc him *• 
the Sunneenlightneth, but the window lets it 
in ; Chrift gives life,but our hungring.afcer him 
.makes us eat him, which wee will not doe untill 
,we be humbled. 

May comt u chrijf] that is, receive hi m, 



Doc7r.3< 

3 Things in 
the Do&rine. 

* Taking of 
Chnft. 



and beleeve in him , it is but laying hold of him 
wheG hee feeshemuftperiih, as a man that is 
falling into the fca 3 cafts himfelfe on a rocke, 
and there will lye and reft ; fo wee feeing wee 
muft periih without him ; we clap hold on him, 
and will not leave him for any perfection, or. 
pleafure. 

3 Whomever willj Itisgenrally propounded, 
L for 



Simile. 



2tayinghold 
of him. 

Simile. 



; -flimsy 
cqjpe^ind 
take bim. 



74 



Mercy to be found in Ghrifl. 



for Chriftis a common fountaine, heethat will, 

may come 5 As loim 7.37. }fan^manthirfi y Ut 

him come unto mee arrddrtnke : be that beleeveth in 

mee, as faith the Scripture, cut of-bu belly Jhall 

flow living waters: and againe,/^.3.i6. Gcdgaze I 

his o^elybegotten Sonne, that whojoevtr bekevedin I 

him 3 frouidnotperifhy but haveeverlaftmg lift. As I 

the old Adam was a common root of finne and I 

damnation $ 10 is Cbrift,the fecend Adam y of 

\ grace and falvation: as at theye^re of jubilee^ 

I when the trumpet founded, whofoever wouldj 

j might goe free ; but if any would be fo flayifh as 

I tolerve 5 they might 5 fo now to Chrift, now he 

callcth, whofoever will,raay goefree and bede- 

| livered, butifthere.be any foflavifli minded as 

toftay, they may. 

The grounds of this Do&rine why Ithus ge- 
nerally deliver it,are thefe : 

1 Bccaufe elfe there were no ground of our^ 
faith \ faith muft have a ground of Scripture^ 
and the Scripture makes n® particular promifc : 
to any man j it faith not, thou Thomas, or thoti 
lohn fhalt be fived, but it faith, Whofoever will, j 
let him come, and drinke freely of the water 0/ life. 
Then weefay, but I will ; therefore on this 
ground is the ftrength of faith, that whofoever 
will,maycome. 

2 Becaufe faith is about things that are; 
ftuth prefuppofeth his objc& . God gives the 
gencrall promif*, Whofoever will beleeve, jhall bt 
faved: This is the object of faith, this premifed 

the 



The grounds 
ottheDOwtiin 
generally. 
1 OchtrwUe 

no ground of 
our faiih* 



i Faith is as 
bout things 
that ate. 



Mercy to be found in fchrift. 



75 



the £ lith followeth, and is the eaufe of all the 
confequents > as that Chrilt is mine, I amfan- 
^iified 3 juftified,&c, thefe follow faith, but the 
object is before, viz, that whofoever will come - 
to Chr ift,raay : as, if I beleeve the world is cre- 
ated, then itrauft firft be created ^ fo if I beleeve 
I fhall be laved if I goe toChrift,then I muft firft 
have this for to beleeve, that whofoever will come 
to Chriftytnay come* 

To exhort fo many as are humbled for finne, 
and fee what need they have of Chrif t, to come 
tQ him to be quickened; the fonntaine is ope- 
ned, fo that, be thy finnes never fo many or great 
however, coimiitted of knowledge after many 
vowesor covenants, yet if thou artfo touched 
and humbled for thy finnes , that thou truly 
thirfteft after Chrift \ if thou wilt take him, 
thou mayft. To thofe onely that arehumbled 
is this wide doore of comfort opened : artthou 
but humbled, let thy finne bee neverfb great, 
fuppofeitbe of fnurther, uncleanneffe,&c. let 
them be aggravated with all the circumftan- 
ces, yet if thou canft be but humbled, and then 
lay hold on Chrift, thou mayft. Read i Cor \6.g.. 
fee what great finnes thole were, how can you 
name greater ? I^itber fornicator ^nor idolater. per 
adulterer , nor effeminate^ nor abufersoftbemfelvei 
mtbmankind^northeeves^ nor covetous^ nor drun. 
kards^nor nvihrs, nor extortioners fhall inherit the 
Kingdome ofGod.Andfich were feme of you, but ye 
are wafbedJbm ye arc [an0ified>bu t ye are iuflifed^&c 

L2 Nay, 



Vfisl 



7 6 



Mercy to be found inQhtifl. 



Anfw. 

Every one 
would take 
Chriftasa 
Saviour ; but 
not as a Lord. 



Nay 3 fuppofc you have not one jot of holincflc, 
nor of godly forrow, yet doe but takcChrift, 
and he is thine. To lookefor forrow andholi- 
ncfle before thou takeft Chrift, is to lookefor life 
before the foule. Therefore doe but take him j 
and he is thine/ for, 

i. The Promifc is free without any condi- 
tion ; If godly forrow and grace were re- 
quired, it were not free j godly forrow and 
grace foll©wes faith* but arc not required be- 
fore ito 

2. The Promifeisgencrall, tMark.i6.i6 : 
Gee jet unto all the worlds And toteacb the Go- 
fiellto every creature : If thcrefoifthere bee any 
poore foule touched with his finnes, fo as 
hee will doe orfuflfcr any thing for Chrift, 
to him I fpeake comfort, to him Chrift doth 
belong, thon mayeft have Ch r1 s t ifthoy 
wilt. 

But fomc man will here be ready toobjeftand 
fay,Thcn every one will take him. 

Tothislanfwer, Every one would take him 
for a Saviour, but there be conditions follow- 
ing after, though not going before faith ; if 
you beleeve hee is your Saviour, you muft 
beleevc hee is your Lord , you muft ferve 
him in all his commands, and leave all ybwr 
finnes, which none will doe, untill they fee 
that without him they cannot but perifh. and 
none but they will take him, whom, whea 
they have taken him, he defcendcth into thca*, 

and 



Mercy to be found m Ckrifi. 



v \ 



and quickneththcm, and animates them, and 
makes them like himiclfe. As fire doth yron, 
to have the fame qualities which fire hath, al- 
though notJthe fame degrees. Thus when a man, 
humbled for finne, foageth after Chrift,and re- 
ceives hira r Chrift enters tatt) him 3 and gives him 
a threefold life: r. The life ©fgailtlefnefle,by 
which we arc tree from the gfiilt of finne. 2 .The 
life of grace. 3. The life of Joy. Thus Aw 
qukkeneth tfoft wkieh are dead in trefpaffis and 
r w#es. Hitherto of the firft vcrfe, wecemenow 
to the fecond. 



t 



Simile. 



Chrift gives 
whom hsc 
quickenctha 
three- £ol<Uife 




79 




Continuance in 

SiNNE, 

D ANGER O VS. 



EP HES, 2. 2. 

{Wherein in times f aft yee walked according to the 
cwrfeoftbis world , according to the Prince of the 
power of the aynjheffirit that now rtUethm the 
children of difbediencej&c* 

Fter the A pottle had proved 

jthcfe Bphefiansz to whom hee 

J writes,/^ hedeadintrefpaffes and 

jj finm-> here in the next verfe 

hee proceeds to confirme his 



U^t^-^r^ DoCtrtne, by proving them to 
be d:ad men from the figncs of death, which 
are three .• That they walked, 

l According to the courfe of the world : 

z According to the Prince of the ay re* 

3 Intbefoflsoftheflefh. 

Thefe 




J5o 



Continuance in finne dangerous* 



Don. i 



The Do&rinc 
proved by 
Scripture. 



Thcfe arc the guides by whom they were led, 
the world, the flefh, aad the devill : where fuch 
guides lead a man, heeislikctorunne a good 
courfe. 

Now the point of Doftrinc that arilcth from 
thefirftofthefe,is,. 

That whofiever walketh in any tourfcoffinntjs a 
dead man, and the child of wrath : that is, if there 
be any ruling luft in a man, fo that he followes it, 
and it commandeth hipvhat man isin the eftate 
ofcondemauion. 

This is plainc, Rom, 8 r. There ism condem- 
nation to thofi which are in Chrifl lefm^ who walke 
not after the flefh ^but after thejpirit. If there be no 
condemnations thole which walke after the 
fpirit ; then certainely there is condemnation 
to thole which walke after the flcfli .• So like- 
wife, Rom.6.i^.Stn hathno dominion overyou 7 for 
yeuare not under the Uw^but under graces that is> it 
fin hath but dominion over you, then were you 
in the eftate of death : if but any luft hath do- 
minion over you, fo that you muft yecld obedi- 
ence to ir, you are not in the eftate of grace, but 
of damnation rand the resfon hereof is, verf, 1 8 , 
beeaufe^<w are the ftrvants of 'finne^ {for his fir' 
vants you are whom you obey.) Suppofe you have 
but any one predominant finne, it is enough to 
damme thee. There are fomc that can deny the 
|finoflufts,butforto leave their company, that 
I they cannot doc : Againc, fome can leave their 

(company, but bynomcanes will part with the 
fvvic 



Continuance in finne danger om . 



81 



finne of luft ; fome can pare with both : bat for 
their riches , they will not part wi:h a penny ; 
2nd fo for many particulars, many will be con- 
tent to part with feme of their finncs, but otieis 
fo fwaet 5 that they will not part with it. But let 
all fuch know,that if they have but any one finne 
to rule and reignefoin them, that they muft 
needs obey it 5 if it be Co fweet unto them, that 
they cannot leave it,theyareinthe eftate of con- 
demnation: yea, iftheycontinuebutinanyone 
knowne finne * for there is but one waytoheS- 
ven,but by-wayes a'thoufand/ n@w,If thou takeft 
but one by-way, it will lead thee from heaven as 
well as if fcventy; forthe right way to hit the 
marke, is but oae ; but there are many by-wayes 
whereia we may mifie. 

I aidcd^iVfofiever wdketb in anj knowne finne. 
Indeed, a man may fome times by chance flip 
out of the way into fome finne 5 but I meane not 
fuch a man, but him that maketh fome finne his 
cantinuall walke. 

But every one will be ready to fay, This is a 
hard faying,and who can indure it i I wil there- 
fore fliew you fome reafons f@r it. 

The firftreafbnis,becanfe, that whofoever 
walketh in any knowne finne, is overcome ©f 
finne, and whofoever is overcome of finne can- 
not befaved. Indeed, a godly man may often- 
times be foiled, but never is overcome, and at 
Ithelaftgetteth the vi&ory : But when a man 
affimulatcs himfelfe to fiane, and without any 
M rclu&ati- 



By Reafon. 



Redf. 1. 
Heetbatwal. 
ktth in fin is 
overcome of 
(inne. 



3* 



Continuance m ftnns aaxgerous. 



Reaf.2. 
In hirafinne 
hathrhe chic- 
fcft ccmmsnd 
and God no 



GbieU. 



i relu&ation is overcome of ir, flriving no more 
againftir, as tire when k is overcome by wa- 
ter, that maniscertainely in rhecftate of con- 
demnation. This isihe meaning of the Apo- 
ftle Peter ,2 Pet .2.9 .While theyprcmife them liber, 
tyjhey themselves Are thtferv&nts oftorrnpior^for 
of whom a man is overeome^f the fame he is houglt 
I in bondage : If any finnc overcome thee,thou art 
I in the eftateof damnarien. ItwiUnocfcrvcour 
turne, toufe thole weake excufes, which com- 
monly is our plea; to fay, wee cannot leave 
them, becaufe we are flsfli and. bloody and they 
are naturally, in usu 

The fecond rcafon is, becaufe,*>vhofoever 
vvalketh in any knowne finne, in him iinne is pre- 
dominant/ and hath the chicfe command 5 aad 
where that hath the chiefe commafid,andrules, 
God/hath no place ; for the motion followes the 
predominant element- if gpdlinefie be predo- 
minant, that moves us and; rules us -, iffinne bee 
predominant in HS,tfratraies us.. As amanfpea- 
keth out of the abundance that is in his heart, fo 
alfohe worketh out of the abundance that is in 
his heart. This is plainer for when Chrift would 
ftew their hearts to be bad, hee biddeth them 
confider their fpcech,; asdifhee could gather 
the naughtinefle of their hearts by their fpeech, 
then certainely much more by their a&ions and 
workes. 

I, bmfomemayfay, I haveafecretfinne in 
my heart, yet it brcaketh not forth- Ikeepe it 



in 






Continuance in finm danger om % 



m 



in,and will not fuffcrittocome ou^andfolong f 
it is not. predominant, neither doth it beare 
rule, neither doth he watke after it, but covers 
it. 

I anfwer,they have fo, and though they doe 
not walkcafter them, yet they are not the bet- 
ter for that, for God judgeth according to the 
inward- heart, he judgeth according to the hea- 
ven we ay inc. at in our otvne hearts i he feeth the 
iecretbent of the heart which way it is* it 
may feemc contrary to the eyes of men 3 but hee 
judgeth not according to the outward appea- 
rance, butj^ judgeth with righteous Judge- 
ment. tBr 

The third reafon is, becaufe that whofocver 
lyethinanyknownefinne, is an hypocrite, afid 
no hypocrite can be faved, though he doth other 
things never fo well ; forfuchanone hangeth 
not like the fprigge, but like a bough that is al - 
moil rent off the olive tree, which can never 
profper. If he did but a little, and yet did it in 
(incerity, it would be accepted^ whcreas,while 
hedothmuch.yetmhypocrifie, God regardeth 
itaot. This I fiude by comparing thefe two 
places together, 2 Chto&.i 5.2. and 2 Chrm.15. 
ij. In the firft place it is faid, that Ama&ia did 
wat which was right in the fight of the Lord^but not 
with a perfctt hearty and therefore God rejected 
him: the meaning is, that he was not through- 
out perfe#j but had fome fecret finnein him ; 
therefore God rciected him. 

M 2 Now, 



Anfi 



tv. 



Reafi 1 
Hec is an hy- 
pocrite, 



God hath res 

f peel unto 
fraall things 
withfinceri- 
ty, more than 
many great 
things with 
hypocridc. 



8 4 



Continuance infinne dangerous. 



Reaf.ql 
He is ready to 
runneiruoo- 
ther fin* upon 
occasion. 



Now in the other place, it is faid, The heart 

ofAfa was ferfeft all his daies\ yet as we may read, 

he had many infirmities ; as i He put not away 

the high places : 2 He relied upon the King of E- 

gypt: 3 He milled on the Phyficians.- 4 He put 

the Prophet into prifon. Yctnotwithftanding ali 

thefe infirmities, it is laid, his heart was per feci y 

becauie that thefe did not ruleinbim: For, 

where there is found humiliation wrought in a- 

j ny man, he, though thefc throughinfirmity may 

jbeinhim^cthewalkethnotafterthemsandthen 

only humiliation is good, when a man is defirous 

tobcridof his finnes 5 and thiyk^ypocrite 

wanted), becaufe there is rotcenraKt the core, 

and his heart is not truly found- 

The fourth reafon is, becaufe that hee that 
walketh but in any one knowne finne, if he had 
but tentation unto other finncs, hee would runnc 
into them alf@. Thence is that of the Apoftlc 
lames 2.10,11. Whofoeverfhall keepe the whole law^ 
and 'jtt offend in one pint Js guilty of a8- y his mea- 
\ ning is, that if fuch a man had but as ftrong ten- 
' tations unto other fins,hee would commit thera 
aifo ; for if a man doth any duty out of fincerity, 
hee would doe all, becaufe that Godcomman- 
dethall,as it followed* in the fame place : For 
he that (hid) Doe not commit adultery, [aid alfo^Doe 
not hB- Nov, if 'thou commit not adultery yet if thou 
kill \thou, art become a tranfertffor of the whole Law. 
For, looke what finne focver thou art tempted 
unto 3 the fame thou wilt commit, and if a hun- 
dred 



Continuance in fmne dangerous. 



h 



drcd t«ntati©ns fliould as much befec thee, thou 
wouldeft yeedto thena all as well as to one. 

For the better meaning of the paint, here it 
may be demanded,what this walking is > 

Tothislanfwer, It is a metaphor taken from 
the manner of men in their moftufuall and or- 
dinary carriage of therafelves 5 and therefore it 
needs fome explanation, becaufe it is a figura- 
tive fpeech . Now it is difcemed by thefe foure 
things : 

Firft,See what way a man cho©feth to walke 
in; If a man by accident happeneth to fall into 
fome by- pa^h, where lyes not his journey ,that 
way isnetof hischoofiag, hee is not; faid to 
walke in that way : Pfal.119.3e. There David 
faith, / h Avee ho fen the way of truth ^ thy judge- 
ments have I laid before me. His meaning is, when 
hee did wholly confider what journey to take, 
then he fel intoGods path,and went in his waies. 
this was his refolution. If then after considera- 
tion thtu haft a full purpofe and inward refo- 
lution to goe in the paths of righteoufneffc,thou 
walked right. 

2. See what way thou goeft forward in,for 
that way thou walkeft in •> if a man choof e a 
way, and goe not on in that way, it is nothing: 
David^Pfd.ii9^i. fayes, Imll tunne the way 
of thy Commandements jvhen thottjhalt enlarge my 
heart. But many are he re deceived, they thinke 
they have chofen the wayes of God, and yet goe 
on in the wayes of finne ; if they would walke 

M 3 aright, 



What this 
v»alkingi*» 

Anfw. 

Right Walking 
is knowne 
1 By the 
choyceofthe 
way. 



zBy the pro- 
grefle Cheiein 



Xb 



Continuance mfime dangerous. 



x B; cotnpa- 

mon^ana 

guiifct. 



^ Pytfeepro- 

vifionwce 

make. 



rr,r. 

Forrr:alito 
fee whether 



, arighr, they muft hold on the paths of gcod- 
ncfle. 

3 See what companions and guides you 
choofc fory our journey ; if thou profeflethou 
hr.fi: choftn the wayes of God, andyctdoft de- 
light in the fame finfull pleafures thcu diddeft 
dcfircjthoamayft fay what thou wilt, but cer- 

j tainc it i's^that thou art the fame man thou wert i 

for Davids refolution, when he walked in this 

■ path, was quite contrary-he hy^Aveayfromme 

ye that worke iniquity 3 jer I mllnw keepe the Com- 

\ mandemems of my God. And this is laid downe in 

| the Text : if therfore wc follow the kmc guides, 

the world, the flcfli,and the devill, wceftill goe 

wrong.andafenot yet in the right way. 

4 See whatprovifion thou make ft for the 
place before thou come thither 5 See whether ' 
thou feeke/lGodorthe Divell. A man that is 

I to travel into Italy ,or any other Country to traf- 
j fickc there, will bee fure to provide afore-hand* 

for his journey .• doe thou likewife, fee for what 
r Countrey thou bringeft exchange for % if thou 
} larft out all here for heaven, it is a figne-thou art 
• travelling thither ; but if wee will make fliip- 
I wracke of a good confidence, and all our care is 

to game here, itisaplainefigne wcewalkenot 
J alights 

heaven. Now thus much for the 

walking. 

The Vfes follow : 1 This flionldbea trial! 

for us to examine our fclvcs, whether wee bee 

living 



and that wee minde nothing lefle than 



meaning ol 



Continuance m (inne danger stts. 



3? 



liviog^men or no 5 for if we be living, then wee 
waikcj andifweewalke, then wee are to fee 
whecher we walic In the right way or nor ; for, 
thisisftiefcope of the Apoftle here. Now,this 
we may know by that place,. Row.S.i. There is 
no condemnation to them which are in Cbrifi fcjns$ 
who xv dke not after the ficfl^ but after the. Spirit: 
his meaning is, by this yeeflulllcnow whether 
ye are in Chrifl: Jefus or not: $ if ye are h Chrift, 
yee walUnoc after the flefh, but after theSpi-J 
ric. This is a fure place of tryall, and a true j 
touchftone. And this tryall is very neceffary I 
for us; becaufe, that men live in the Church 
as corne lyes in the barne,.. after it is threfht in 
the floorc. It is called corne fn>n the more \ 
worthy pan,. and that rightly ; yet there is j 
more chaffe than corne intheheapc, and there- 
fore ids neceffary chat the fanne fhxild come 
anddifcerne the chaffe from the tmc come ; fo 
in the Cliurch, there is need of thefmneajfo, 
to winnow the gaod corne from the chaffe. Let 
men therefore by thefe two rales examine 
themrelves. 

i See if it be a knowne finne. 

z See if you continue in any finne, 

i See if it be a kno wne finne.. 
A- ^ood man rmy continue in finne, and yet 
be perfect before God, if hce knowitnortobe 
a finne ; as the P#rijrkcslayinp#tygamie,yct 
it was not accounted of before God, becaufe 
they knew ic not to be a finne. : There were ma- 
r » py 



weewaiice in 
cbe right way 

or no. 



Twd ru T es to 
try whether 

w^ walks a- 

j To f;e whe- 
ther it b~ a £'« 
kno wne finne 



88 



Continuance m finne dangtrem. 



%. To fee if 
thy finne be 
continued in. 



ny good Kings continued in it, but if they had 
knownei:tobea finne, they would have forfa- 
kenir, and therefore, for all that they are laid 
to ferve God : As for example, a good?ubje<5t 
may be faid to be obedient to his Prince, when 
1: may fee hee doeth not that which at that time 
is his Princes wills becaufe, that if hee knew 
\\ hat were his Princes will, hee would doe it : 
but if a man willingly commits treafon, hecan- 
not be C iid to be a faithfull fubjedi • fo hee that 
fmncs againft knowledge, cannot bee a good 
man. 

2. See if thy finne be continued in. 
Itis the continuance in finne that makes thee 
in the eftateofcondemnationrifitbeaknowne 
finne a man fals into ? yet if fee continue not there- 
in, this is no argument againft him,for thegod- 
lieft man upon occafien may fall,but fuch a man 
is not hirafelfc. Hence is that faying, Be was not 
him fdfe when hee did it: But as for thofe that 
makea common Trade of finning, they cannot 
fay, but that they are themfelves in the commit- 
ting thereof. In the godly, as Paul (kid, Rom.j. 
17. T^pw then jt is no mwe I that doc it ^ but finne 
that dweliethinmee. It is notthey, but finne that 
(till remaineth in them : yet the finne, though it 
be in them after their regeneration, yet it hath no 
poffeffionas it had before. Take heed therefore 
that althoudlthou haft the fame occafions of- 
fered thee as before thou haddeft, yet thoudoft 
notconti&uein it, but totally abfiaine there- 
from ; 



fintimtince inflnne danger om . 



80 



from, for a wicked man may a great while, even 
a whole yecre,abftainefrom fome fin 3 and yet be 
laid to lye in it, becaufe,that ifhe fend the fame 
occafions offered 2s before he hsd>he would have 
committed thefame finne as before he did. Let 
every man therefore lookeb^ckeunto hisowne 
heart,and confider with himfclfe, whetherb.ee is 
not the fame man he was;Tome had their delight 
in covetoufncfle 3 fcoieinpleafare^ fomeinpre- 
ferment/ome in credit, examin now your fclves J 
and fee whether Lhou doft not delight in the 
fame things (till 5 fee if th©u doft not: continue 
ftillinthcm, and commit them uiually, andfo 
judge of it accordingly. 

But here men may make many evafions, 
and find many doubts, that it is no knowne finne, 
xhat they lye not init,andthelike. Therefore, 
to the end I may make it plains, I will reduce all 
to thefe five heads : 

The firftqueftien (hall be this, when ic is a 
knownc finne, for the hypocrite will be ready to 
find an evafion about this ;as for the breaking of 
the.Sabbath 3 for covetoufnefle,and the like,they 
will lay they are no fianes, how (hall they know 
they are finnes? 

To this I anfwer, the fparkes of conicience 



will glow in the aiidft of this darkeneffe, that 
will grudge at that finne,and then be lure it is a 
knownefinne, though it doe but whifper againft 
it. , If therefore thy confidence tells thee, that 
fuchandfuchthings-arenafight, and t© bee a- 
N voyded, 



When fn is a 
knownc fmne 



Every irans 
confcicnce 
will tell him 
what is a 
knewne finne 



90 



Continuance mftnne danger otis % 



Qhtft* 



\ 



voyded, (although it may. be for a time.thou 
l mayft Leepedowne thy confaence, and fuffe- 
ireft it nottofpcakc out for the noyfe thy lufts 
make,) ycr, when thou (halt come to lye upon 
thy death-bed, and at the laft day, when thou j 
(hahappeare before God in judgement, then j 
for ccrcaiacfhalt thou find thefe to befinncs g and j 
that to thy coft : Th®u now wilt bee ready to 
hy fomethingjStnd put away thy finne from thee, 
but that will not ferve the fcurne ; hearken there- 
fore now to thy confcicnce,. and fee whether 
| that doth not tell thee, .fuch and fuch things are 
finfull. 

Here it may be demanded 5 A godly man 
foretimes may have a fcruplc in confciencc , 
whether he is to doe fuch or fuch things $ now 
therefore wherein lyes the difference betweene 
the fcruple of the godly, .and.ignoranee of the 
wicked. 

Tothislanfwer, Indeed there is a great dif- 
ference betweene the fcruple of thegodly, and 
the ignorance that is in the wieked, and the 
mtirmuring and accufing of a guilty confeience. 
There are three fignes whereby they may be dis- 
cerned. 

1 For the guilty confcicnce ; when he lyes in 
a knowncfinae, and his confciencc telshim it is 
a finnc, he makes no inquiry after it, but he finds 
fuch afweetnefTein it, that his heart is ingaged 
ledge lyciofif fco it, hecannorfpeakeagainft it, nay, herefolves 
forfaiie ft, y ltofinne,yca a and whenfoev^r he is reproved for it 

he 



Anfr* 

3 Differences 
befv*ettne the 
accufing of a 
guilty confci- 
cnce jsnd tfce 
fcruplescf 
tae godly. 

Differ. T. 
The kicked 
after know- 



Continuance in finne dangerous. 



91 



hee is very angry. But onthe contrary fide, for 
him that hath a fcrupleinconfdence,raight he 
but bee informed of it that it were afinne, hce 
would faine know it,and with all his heart 1 eave 
it. Therefore he doth inquire and" labour by all 
meanestoknowifitbea finne, and no fooner 
doth be know it to be a finne,but heforfaketh it. 
2 Thou mayfl difcerne of it by the fub;e<ft 
matter of their fcruple : if it bee a hard knot and 
queftion, then it may be in a good man, and fuch 
an one ftiould gather thefoundeft and beft rea- 
{ onSj an^fe what fideis m@ft probable,and that 
he mufti Bw. Bat on the contrary fide, if it be 
an cafie matter of morality, then thou art the 
more to be fufpe&ed/or the moral law is ingraf- 
ted into our hearts. For an inftance$ If it be about 
the neg left of the Sabbath, or about company, 
keeping ,and the like, tkeeonfeience that is a vir- 
gin, and never will bee corrupted, that will tell 
thee thefe thing s,and perfwade thee of them: In- 
decd,fometimes thou may ft have a (eared confcl- 
ence,paft feeling 5 and then, when once thy con- 
j fcience hath done telling of thee.then thou art in 
j a pittifull cafe. 

3 Thou may ft difecrne of them by the reft 

j of their anions 5 if they haveagoodconfeience, 

1 they will be troubled about thnt, and the reft of 

J their life will be good .• but thou mayft quickly 

gather whether it be a raging finn^or no, for then 

they will doe all things on the other fide, and 

one knowne fin drawes on another, and the falfc- 

N 2 ne^e 



Inthefubica 
matter, 



Differ.^. 
In the reft of 
ihck actions,' 



92 



Qontmu&nct infinne dangerous. 



Q^Jt* 



Anfiv* 

Wherein a 
godly man & 
a wicked may 
befaid toa- 
gtee & dift^r. 
i They agree 
in the way, 
and differ in 
she end of 
their iourncyi 



Simk* 



neifc of their hearts will be difcerned in other 
things alfoifor one reigning iinne is like to a dif- j 
eafe that weakneth all the faculties of the body : 
for even fo that weakneth all the faculties of the 
foule. Andfo much of thefirftqueftion. 

The fecond queftion is this, hee that is a car- 
nail man may fay ,1 doe many goodthings as wcl 
as others,and although I doe fomctimefinne,yct 
I allow not my lelfe therein, and what can a 
godly man doe ot fay more £ 

To this I anfwer; Godly men and wicked may 
goe farre together, but in themfel^diey differ 
much. Therefore 5 firft,Ivvillfhew^B^ far they 
may agree and differ -, and feeondly, how they 
maybe difcerned. 

I . In thefe things they agree and differ. 
1 Fir ft, both may agree in the way, and yet dif- 
fer in the end, their journies end may be two fe- 
verall places ? for the end of all that a godly man 
doth, is the glory of God j but the good which I 
a wicked man dotb, is either out of fome pre-! 
\ fent feare, or hope, or flafliesof confeience, or | 
( for fome by-rcfpe&s, fo that in all he aimes moil; 
at his owne profit -, it proceedeth not from the 
inward man, a new regenerated heart, as it doth 
in the godly: For example, fuppofca man tra- 
velling, and by chance fall into London road 
becanfe it is co-incident with his way, and not 
becaufc his iourney lyes to London, but onely 
forxhat is his readieft and perhaps cleaneft 
way • now wee cannot fay that man tends to 

Lon- 



3 



Continuance in finxe dangerous. 



S3 



London for all that, becaufe here the denomi- 
nation is taken fr©m the utmoft end of his tour- 
ney. 

2. They both agree and differ for the difap- 
proving of evilb I know that there may be in tne 
wicked a difapproving of evilly as well as in the 
godly.- wherefore we are to know that there is a 
twofold difapproving of evill . 

i. That that arifeth from a particular nature 
in conscience. 

2 . From a true principle of regeneration . • 

If thy difaliowing of fin doth but arifefrorn a 
naturall confeience, that is nothing. But if it bee 
from a principle of regeneration, that is,from a 
new difpofition that is wrought in us, if from it 
wc difallow finne,®ur cafe is good. 

But now the fignes whereby wefhall dif- 
cerne betweene thefe t wo,are three .• 
lL The firft figne is this 5 ifthou doft difallow 
thy felfe in finne from a new principle of 
regeneration, thou wilt abftaine from fin with 
delight, and fettle upon goodnefle, as a ftone, 
or any other heavy thing refts inks centre, for 
working with a habit, is working with delight y 
whcnamanf-tshirafclfe ^againft finne with all 
might and maine, then it is a true figne. But 
now for the naturall confeience, let him btc but 
out of his old company, he is out of his elemenr, 
whatfoever good thing he doth, hee doth itnor 
with the whole bent of his fpint, but it feerac s 
tedious unto him* 

N 3 The 



i They both 
difagree and 
differ ia the 
disapproving 
of evil! 



Difapproving 
of eviiltwo- 
folc. 



Three figncs 
to diftinguiCh 
betweene a 
natnralldif- 
likofcvil,and 
a regenerate. 
I A delightful 
abfta'tning 
iiom finne. 



S4 



Continuance tnfinne dangerous, 



i S change 
and rifing of 

chclrtcjitboth 
a gs: aft old 
(;ns and the 
docssofthcai 



3 Achangenf 
the whole bu 

Simile. 



The fecond fignc>whcrcby you may difecrne 
the natural! conicience^is fioac;ii lie loveth thofe 
that continue in fiich finncs as he doth > if he be a 
drunkard, he doth delight in drunkards s ifa 
gameftcr, he doth delight in gameftcrs : for he 
never comes to the contrary grace, but hath 
pleafure in them that commit the fame fianes: 
Hut the regenerate man, hce that hath a heart 
changedjhis heart rifeth againf t fiich men. Ther- 
fer e, Rom . i . 3 2 . it is faid, \Wko knowing the fudge- 
mer*tef€od (that they which Commit fiich things ^ 
are worthy ef death) notincly doe the fame fat have 
fie a fare in them that doe them. If this is reckoned j 
as one of the finnes of the G entiles 3 not onely to 
commit finnes themfelves^ but alfo.to take plea- 
fure in thofe that commit the fame finncs. W hen 
therefore a man hates them thatlovegoodnefle, 
andfavourcth and delightcth in thofe that are 
evill,its a great figne the heart is not changed^for 
the Scripture makes that a lefle figne of a dead 
man,to doc evi!l,than to favour them that doe it. 
On the contrary fide, for a man to favour good 
men and goodnciTe 5 and hate finnc, it is a great 
figne of a regenerated man ; when, as the Wife- 
man iaith y Prov.29-iv.T hettmuft wants an abi- 
mtnation to the iufl. 

The third figos whereby you may difecrne 
ir, is this, If thy dif-allowance of finnc arife 
from a true principle of regeneration, it will 
transferee the whole mm • as a fnngge being 
once ingrafted into the ftocke, will change the 

whole ( 



Continuance m print dangerous. 



95 



whole nature of the ftocke. For looke what 
the will is fee upon, that will change the whole 
man* and draw that after -it j fee therefore now 
what thy fpeeckes and delights are, if # thy dis- 
allowance of finnearife from a good principle, 
rhey are true. On the contrary fide,- the natu- 
rail conference that doth not transforms the 
whole man , but onely in fome few things 5 
i though it difallow of finne, yet it will goe on in 
j finne 4 and fuch men hold, or as the word in the 
Originallis, (Rqm*i. 18.J Thej imprifen the 
truth in mrighteoufnejfe. Their con fcienccs be- 
ing inlightned, they kcepc it, andimprifonit in 
that faculty: The confeience that telleth us 
what to doe, andyetthereisaogenerall amend- 
ment in us. And this is a great figne wee are 
not inwardly changed. And lb much for the fe- 
cond qaeftion. 

The third queftion is this; Godly menoften- 
times relapfe and goebacke againe and againe, 
and often fall into thefame finne,and they know 
it to be a finne • how therefore fliall I diftinguifla 
betweene this relapfing and lying in finne? 

To this I anfwer . Yeu (hall diflinguilh it by 
thefethreefigncs: 

The firft figne is this, A godly man never re- 
lapfes into purposes of finning ; hee doth not 
before-hand premeditate and thinke of the plea- 
fanmefle and fweetnefTe thereof : % and after I 
this manner isithid^Hee thatis-bowe of God can- 1 
wtfitixt) for hee is overcome of finne but upon 1 

fame i 



$*$& 



tAnfa* 



Diftinftiobe* 
twixt agod'y 
trans relap- 
sing and lying 
in finne. 
1 Hee hath no 
purpolecofin 



96 



Continuance in (tnne cLangerem, 



z He favour 
ech hoc his fin 



3 He falls not 
into the lame 
finne 



i So often as 
before. 



(omeoccafion. But the wicked man after hee 
hath committed finne, doth purpofe to doe it a- 
gaine ; fo that he cannot be properly faid to fall 
into fiimeagainc, becaufc.ia purpofe hee -never 
left it. 

The fecond figne is this ; Looke what finne a 
carnail man lyeth in,that is his beloved finne 5 he 
favoureth it moft, and would not be eroded in it, 
he cannot abide to be told and admoniflied of that 
finne. Nowitisotherwife with the godly man, 
hcfivourethnothirafelfe herein, but that finne 
which heis mod ready tofall into, he isgladdeft 
to heare that eondemaed, hee is very willing to 
hearethe Preacher fpeake againft that. As for 
the wicked man he muft not be touched, hec is 
like a lame man whichcannot endure to be ftir- 
red/o he cannot abide that his beloved fin fhould 
bee fpoken againft. 

3. There is a great difference in the/c two 
things : 

1. The godly man falls not into it (oof 
ten as he did before. 

2. Hec falls not into it after the fame 
manner. 

1 . Hefalls notfo often as he did before. 

Heedochgreatlyrefiftit, the being and e£ 
fenccoffinneisnotftillin him, though it may 
be in part; if the fame occafioas be fet before 
kiim,yetbeisnotdravVne away as hee was be- 
fore. As for the wicked man, he is the fame hee 
vvas,and upon every flight occafion he will bee 

drawne 



Continuance in finne dangerous. 



97 



drawneaway • he cannot abftaine from finning, 
becaufe that finne is not- wcakned, bat is full ftill 
in him. 

2. For the manner 
Although hee doth fometiraes flip, yet it is 
with great griefe and reludation, hee is more 
forryfor italwayes, and every time gets ground 
of it, and ftrength ag^inft it. But as for the wic- 
ked man it is nothing fo, he doth it with as much 
j oy as ever he did, he findeth as much fweetneffe 
in it as ever he did before. So then we fee there is 
a plaine difference betweene the relapfcs of the 
godly, and the wickeds lying in finne. Andfo 
much for the third quefhon. 

The fourth queftion, or rather an ©bje&ion, is 
thisjNo body can doeallthings,thebeft of us are 
finners,we are but flcftund blood,whichisfraile, 
the beft have fome imperfc&ions 5 and therefore, 
who is it that finneth not J 

To this I anfwer. It is true that all men are fin- 
ners,the godly offend as well as the wicked, yea, 
the godly offend ofccn,and much- but yet there is f 
a double difference bet weene the offences of the 
god ly and the wicked . 

i The hypocrite hath alwayes fome pre- 
dominant and ruling finne in hirr^ wherein he fa- 
voureth himfelfe, fo that ail he doth mufthave 
refj!>e& to it, and where religion croffes that, it 
| muft give place, aad there muft bee a bawlkiag 
of good.duties,ifitbeagamft it. But as for the 
godly, in them there is no predominant finne, it 
O may 



2 After the 
fame manner* 



3s*M>- 



<s4tifa 



^double ciif- 
terence be- 
tween the fins 
of the godly 
and the wic- 
ked. . 

i In the wic- 
ked fome Cm 
2«evcrprcdc> 
nuxsant. 



9* 



Continuance in fmne a&ngtrous % 



Simile* 



(§ss/?-s< 



iTbc wicked 
commu Gnne 

woikc. 



jmay be now one infirmity ftarts up, then ano- 
I theft but downe they goc agamc, none can get 
; the vidory over him. "1 he hypocrite hath fome j 
j domineering finne^iawhich he will be favoured, 
! but as for the godly man, he defires none to fpare 
him. 

% There is a great difference in the manner ; 
a wicked man doth it as his proper ,vorke, 
his delight and his glory, hee ads hirnfelfe in 
it. But the godly man, hee ads not hirnfelfe in 
committing fuch a iinne, it is noc hee that finnts, 
b^tfomethingt^hatisinhim, and he is very ibr- 
i ry afterwards that hee was fo feclifhly overta- 
ken therewith. One man miy weare a chr.inc 
j for an ornament,another tor a r citcr,and would 
with all his heart be rid o[ it: fo it is with the 
! godly man, hisfbne isaburtheru itohim, and 
rhe would be very glad to be rid of it • but to the 
! wicked man it is no burthen, butheereioyceth 
in it, heeaccounteth it all his pleafure, he rec- 
kons it a lofieto be hundred inh's way, or to 
leaveit. The godly man hee eftcemeiru it as ve- 
ry kurtfu II, hee knowes it hiudershim, lo that 
he cannot doc that he would. The godly man, 
heentertainesfinneasatheefc, but the wicked 
maaasa welcome gucft. Andfo much for the 
fourth queftion. 

The fifth and laft.quoftion is this, Howflal! 
wee diftinguifli betweene thepurpofes of the 
wicked and of the godly, becaufe that oft times! 
both fceme to be good > and there be many men I 

that* 



Continuance in finne dangerous. 



99 



that have good purpofes, and doc but very little. 
To this I anfwer, the p^rpofcs of the hypo- 
crite are weake, and bring nothing to pafle, but 
as they rife, fo they prefently vaniili againe; 
But the godly mans, they are well rooted in 
the foule, and bring the thing to pafic that 
they labour to effeft. A good man will ufe all 
the meanes hecan to abftaine from finne, he will 
fhunnealltheoccafions: but the wicked man, 
bee will notfc>ftainc from the occafions, hee 
knowes his nature will bee ready to take hold 
of finne, and yet he will not avoyd the occafi- 
ons and allurements thereto ; furely therefore j 
this man hath no purpofe to leave finne, for if his j 
purpofe be not put in pra&ice, hee had as good j 

[ never purpofe, for it hath no effeft. The godly j 
man, he will ufe all good meanes to further his 
intent, by fafting and prayer, and all other good 
duties. Againe,a godly man, if he hath aluft in 
finne, hee will refift it with all his might, and 
never give over.; though hee doth flip, y-at he 
prefently rifeth againe, and never ceafeth, and 

j therefore it fhalinocbe imputed to him ; but 
if a man hath flitting purpofes in hisbrainc,that 
is nothing, though hee falleth not into -the 
famefinnefo often. Thus much for the -firft ufe 
oftnall. 

The fecond Ufe ferveth for comfort. For 
if this bee a figne of deadnefTe,.to walke in 
finne j then it is a matter of comfort to all 
thofe, who,. although they often-titnes flippc 

O 2 into 



The purpofes 
otth« wicked 
are weak and 
frmclcfle, but 
of thegodJy 
ftrong and ef. 
fcduall. 



rft 



To comforts! 
thofe that da 
not continue; 



IOO 



Continuance mfmneaangerotu. 



Sim!e< 



in o finne, yet are fincere hearted, and doe 
not continue in knowne finnes. You had 
thrtcforc no need to cry out againft us i that 
oar words arc cruell words, for this is a dodrine 
fullfweet- youmuftatthefirftgive us leave ta 
open the wound, though it be painefull, yet af- \ 
ter, you (hall findc the cafe and fweetnefle. The | 
Bone-fetter, that becaufe hee would not dealer 
J roughly, fcttcth not the bone aright, but puts in | 
1 thclbrejoyntonelya little, anoWoth not fct it 
I throughly ; it may be at firftthou (hall bee cal- 
1 led a good bone- fetter, becaufe the per fen illaf- 
fe&ed, fortheprefent feeles no paine, yet af- 
terwards when the joynt- is notfeated, will bee 
wiled againft: or the Surgeon that will not fearch 
the wound to the bottome for paining the pati- 
ent, at the firfl: may be pleafiag -, but afterwards 
in the end hee (hall have little thanke for his la- 
bour : in like manner fhould the Doctrine bee 
harfhat firft, becaufe itfearcheth the fore to the 
quicke, yet the end of it is comfort. The end of 
Chrifts fpeaking to the people in Saint Johns 
Gofpell, was at the laft comfort and joy. Labour 
therefore all of you to make this ufc of this Do- 
<5hine \ you that have fincere hearts, takcit home 
to your felves, if you doe walke in no knowne 
, finnes: but if yeehave walked formerly in any 
(knowne finnes, now beginnc to re&ifte your 
livcs,that fo yo u may have caufc to take thisDo- 
ftrinc unto your ownefoules. Brcake the bands 
of Satan, and forget all his faire allurements, 
: . yau 



Continuance m (inne dangerous. 

you muft part with-ally©urfwceteti: finnesfor ir, 
and give all you have to purcfrafe this J i well 
Comfort you may have, and all our deftre is, to 
make your hearts perfedi, that Co you may finde 
comfort. If your hearts beperfeft, you /hall find 
thefc foure comforts .• 

i You (hall finde more comfort in eafineile 
and contentcdneffet© forbeare that luft we raoft 
delighted in, than ever wee did in yeclding to 
it. 

i You fhall finde your felves able to reft, to 
pray, to heare, and to fan&ifiethe Sabbath- 
make your hearts good, and youfhalldoethefe 
things with delight : for, as when a mans hand is 
outof joynt he csnnot worke • fo if the foule be 
out offrame, it cannot pray 3 &c. 

3 You fliaUfindeyourtevesable to beare af- 
RiAions 5 before you can beare nothing; but eve- 
ry thing is as a burthen unto you: A man having 
aflioulderthatisoutof joynt, cannot beareany 
thing •, fo, jif finne be mingled withaffliciion,it 
makes that bitter : but after you have purged 
your felvcsfrom finne, you fliall be able to beare 
them • bat when there is no ftrengch wi:hin,how 
(hall we beare them J 

4 When your hearts are perfed, the wound 
will prefently bee healed and grow welL The 
peace of the wicked is bnt like a wound that 
is skinned over, at the laft it will breake out 
againe, hee may make a fhewforawhile, but 
there is a fecret difeafe in him s and the latter 
^ _ O *- e-d 



JOI 



4 Comforts 
inapetfed 
heart* 

i Contented 
nafle to tor- 
fake luft. 



2. Ability to 
pr'ayci. 



Simile* 



3 Abiliry to 
beare afflicti- 
on. 



4$oand peace 
and lading. 



102 



Continuance infinite dangerous. 



end of that man will bewarfe than the begin- 
ning; their pame will be worfe hereafter, the 
painethac hee (hall endure when death conaes 3 
when Gods infupportable wrath beginnes to 
charge his finne upon his confeienee, that will 
be worfe than ail hee endured before. And thus 
youfeethisDocftrineis moft fweettoall thofe 
that have perfeft hearts'; but to the other 3 thatre- 
maine ftillin theirfmnes 3 moft dangerous* 




A 

SERMON 

PREACHED 

LINCOLNES4NNE 

O N 
By that late faithfull Preacher, anrJ 

worthy Inftcumcnc of Gods glory, 

lOHH Vr PRESTO^ 

D r . in Divinity, Chaplaine in Ordinary to his Majefty, 
Mailer of Emanuel Colledge in Cambridge, and fome- 
titnes Preacher or Lincolncs-lnm* 




LONDON: 

Printed for Andrew C-oeke^ at thcblacke Bearelti 

Pauls Church-yard, i 6 3 y. i 




PROFITABLE 

SERMON PREACHED 

AT LlNCOLNES; 
Inne, Oft 

Gen. XXII. XIV, 

^s it is f aid to this day 3 In the mount ofthz LORD it 
jha&befeene* 

HE occafion of thefe 
words, was that fa- 
mous hyftorie of A- 
brabatns offering his 
Sonne ifaack : now 
1 1 that fo greatapafTage 
of Gods providence, 
andfo greatatryallof 
•"Hay Abrahams faith might 
not pafle away, but be 
remembred, the Lord delivereth it in a provcrbe, 

P Js { 




The oecafion 
ofthcwoi ds. 






J Sermon. 



Obfe-v. 






As it is JAtdunxo this day • beaufewee are apt to 
forget, and .proverbs arc (here and pithy, andfo 
the better remembred, and therefore the Lord 
fetteth this marke upon it : whence by the way 
we obferve, That fpeciallpaflages of .Gods pro- 
vidence fhould not be forgotten. 

And therefore it is the. manner of the Lord in 
fuch paflages of his providence, to make fongs of 
them : and fo hath it bcene likewife the pra&ice 
of the Lords people to turne fuch things into 
fongs, which they would not forger, as we fee at 
the Red Sea, andinthetime ofDefora • and fo 
did wefts, when he would have fome things to be 
rcmembred of the children of Ifrael, he left them 
afong.- fodid Dw/Wlikewife, who for the re- 
membrance of the Lords goodncfle 5 , made many 
Pfilmes ofthankfgiving. 

Now a proverbeis much of the fimenaaire^but 
it is fhort,and mak:es a greater imprefl!on,and thcr- 
fore this great matter here fet forth by it,is the dif- 
penfation of the Lords providence. 

s sm&i i r ^v^r^T' 1 "?'? ph ? That the 

\ ibcTc«. , Lord milk feem : why, what Orange thing is that*r 
the Lord is feene every where of us, and makes 
himfelfe continually vifible unto us. I, but this is 
another kinde. ©flight, which is not in a general! 
manner to bee beheld, but in his fpeciall provi- 
dence to his fervants in their afiMions. 

The lecond thingis, Tfee time when he will be 
feenejthatis, Inthc Mount : that is, when things 
are brought to an extremity,w,hen rathink«teie 
is 



Twothirces 



^ Sermon. 



is ho more helpe nor hope, that is the time when 
the Lord will be fecne. 

Now the fcopeof this place is, to helpe us a- 
'gainft difeoungements, when wee feelt goe hard 
with the Church that there is no hope for them, 
for thanwe are not to diftruft,Becaufc in the mount 
will the Urd be fecne, in diftrfle will the Lord flievv 
himfclfe ; and therefore you are to take heed of 
difcouragements that yoaleave not your hope/or 
then you take away indevour, and fo Gods caufes : 
fall to the ground, and thereby the Lord is forfa- 
ken of us ; for it is ©ur hope that fets ail aworkc, 
and the want of hope makes us turne our backes* 
yea, foyle and give over theLords Battels ; and 
therefore we fhould ftill maintaine our hope in all 
extremities whatfocver, for when the Lord fends 
any afflictions on the Church or our felvss, wee 
ought not to defpife or make light of them, be- 
caufe they arc the meflcngers ofthe Lord,to hum- 
ble us : fo we mud not on the other fide have the 
finewes of our fbulcs loofened by them ; for as 
we are not to defpife the Chaftening of the Lord, 
Co are wee not to faint when wee are rebuked of 
him; form the Mount rvilltheLordbefiene : that is, 
it is a thing that the Lord will ufually doe, not at 
this time when thou wouldeft have him,buteven 
when Abraham was fetching theblow,then toftay 
his hand : And it is his ufuall courfe fo to doe^and 
therefore it is turned into a proverbe, beoaufc k is 
ordinary. 

Secondly,we have ordinary ufe of it,and there- 
P 2 fore 



Thcfcepc of 
the place a- 
gainftdifecu- 
rageoaams, 



For ordiran 
ufe 



d Sermon: 



>imiic» 



Deft, l < 



Feaf, i. 

To make it 5R 

a r fi:ction. 



Simile* 



Bccnufethe 
Lord mi^ht fee 
fouefetunto. 



ferelikcwifc it is put into a provcrbe $ for the 
Lord ufually brings us into extremities s and that 
it might be the better remembred of us, it is put 
into a proverbe,for that is the ufe of ihortfentences 
| to be eafily carried in the memory ^ and therefore 
the Lord hath thus turned it : As men doe by their 
Silvcr,they change it into Gold that it may with 
the more cafe be carried. 

Now to come to the words 5 out of which wee 
may Iearne,Thatr/ is Godsuf^allmamer to bring his 
children to extremities* The examples are fo many 
in Scriptures, and in ©ur daily experience of this 
that we need not infift on the proofe of it, but pro- 
ceed to (hew the reafons thereof. 

And the firft caufe why the Lord doth l& ufu- 
ally doe it,- is, Whenkebringsafflitfionsonhis 
children,he lets it runnealong till they mny thinke 
there is no more helpe,nor hope, thatfo it may be 
anaffli&iontotheoi} for it would not bean affli- 
dion.except it did runne onto the uttermoft psinr; 
for if there were anydoorefor us to get our,wee 
were not compafletf about ; but whena man hath 
no gap to goe out at, that is it that makes the fpirit 
of a man to ftnke. If a man were ia a fmoky houfe, 
and had a doore open,it were no difficulty for him 
to fhifthimfelfe out of it ; but when wee arc (hut 
up, that is it which makes it difficult ; and that it 
might i>efo, the Lord fuffers it to come to an ex- 
tremity.. 

Secondly, The Lord brings us to an extremity 
becaufe the Lord might be fought to ; for io long 
as 



A Sermon, 



Simile* 



as the Creatures can doc us any good, we will goc 
no further j but when they faile us, wee are ready 
to lookctip to the Lord / As it is with men which 
areon the Seas, when they are in an extremity, 
thofetkat will not pray at any other time, will 
pray now, and bee ready to fay with thefe in the 
Prophet Hofea 6.1. Come and let us returne twto the 
Lord ; for he hath torne^andhe wiS heale us • be hath 
(mitten jwd he mBhindu* up : and the reafon is^ 
becaufe where the Creature ends ^ the Lord muft 
beginne, otherwife there can bee no helpe at all. 
And hence it is that at the time of death, when a 
man once fees that, and hath no deliverance, it 
quaileth the ftouteft fpirits that are : as Sanl^vhzn 
hee could fee nothing but death before him, then 
jhefankedowneto the ground, and till then the 
Lord is not fought to 3 but in their afflictions they 
will feeke mee y faith the Lord ; becaufe then they 



f can goe no where elfe. Therefore when a man is 
I brought to fay, vaine is the helpe of mm, then he 
I willlooke to the Lord for his helpe s bur till 
jthen,manisftbjedito l<x>ke round on every fide 
i to fee if there bee any that will helper but when 
j there is none^then he feekes unto the Lordand is 
I delivered, 

Thirdly, the Lord doth it, becaufe that hereby 
itcomeSto paffe that the Lord maybeknewneto 
bethehelper^ that whenu*/ee are delivered, hee 
may have all the praife 5 for otherwife ifthere be j 
but a little helpein the Creature, weearereadyl 
many timestoafcribeitalltoit, or at leaft tod:- 1 
P 3- , vide 



Becaufe Goi 
Eiay be known 
to be the hel- 
pe** . 



A Sermon* 



| vide the pray fe 3 and therefore the Lord faid to 
Gideon^ IndgS] . 1 .Tkefeofle that are with thee^rc too 
manj : though indeed they were but few in cqih- 
parifon of the multitude which they were to goe 
3gainft,yet*they were too many for Gideon to have 
acknowledged the hand of the Lord in if, if hee 
fhould have had thcvi&ory with them. But the 
Lord will not divide his glory with another, and 
therefore he will bring a man to the ftreight to be 
without all hope, that fo hee may have all the 
praife • for when other aaeanesconcurre with his 
hclpc,thenitis divided -, bat without that, his 
arme'Iyes naked, asit were* and therefore that it 
might bee knowne, hee brings them to extre- 
rniae. 

Fourthly, the Lord doth it, fcecaufe all that 
wee have, wee might have as a new gift : There- 
fore the Lord fuffers us, as it were, to forfeit our 
Leafes, that hee may renew them 5 otherwifewe 
fhould think e our felves to bee Free-holders. But 
when we come to fee all gone,our hcalth,wcalth, 
and credit to faileus, and in that extremity the 
Lord to give it us, it isasathinggiveaonanew 
gift, and then we take our life as given againeof 
he Lord : and foinany other ftreight,when there 
is no heipe of mar* left, then wee take it wholly 
frem the Lords and then wee give it to him a- 
gainc. 

Fifthly, The Lord doth it, fcecaufe hee may 
teach us by Experience to know him. 

But here fome man will be ready to fay, Why 

can- 



Reafr. 

Because we 
might receive 
it as anew gift 



t 



j Rea[. S . 
\ Rscaulc wee 

may know 
' the Lord. 



d Sermon. 



God is never 

but by cxps* 
riencc. 



cannot that be vvirhout thcfe extremities i 

To this I ani wer, You muft know when a man 
goes on in a cowrie, without any troubles 3 or chan- 
ges, his- experience is to no purpofe ^ for hee hath 
no great experience of the Lofd : But when amah 
is in tribulation, that brings experience 5 and ex- 
perience, hope ; for it is another kindc of experi- 
ence that is fo learned, than that which comes 
without it : and indeed nothing is well learned till \ 
it bee learned by experience. And -therefore our 
Saviour Chrift himfelfe that had all knowledge 
that could be had without this, would have this 
alfo of experience likewife j for when a man is in 
extremity, then (hall hee have experience of the 
Lord . And therefore it is faid of Mamjfcs y when 
hee was in affli<ftion 5 and had prayed to the Lord, 
humbling himfel&,aad was reftored, that he knew 
thcLordtvtu God y 2 CAnn.35.15. Why, did hee 
not know that before? No, not as now hee did- 
for now hee knevrthe Lord by experience : and 
the want of this.is the caufe why many feare net 
God-; for, becaufe they have no changes, they 
know him nat by experience, and therefore they 
feare him nor. And for this caufe, when the Lord 
didever maaifefthimfelfe inany fpedall manner 
to any of his people, ye fhall fee it al\vayes to be 
upon feme great change that befell them ; As 
when/4^ was forced to leave his- fathers houfe^o 
flyefrom-his brother Efiu, then did the Lord in 
a {peciall manner j mamfeit himfelfe unto him • 
ahd fo like wile at his returning home againe,when 

hrs 



G-bd-tPaoife- 
ftcthhimfclfe 
ever, upon 
fome great 
chan^v 



A Sermon* 



Reaftfc 



his brother Efia came agamft him with foure hun- 
dred men to deftroy him, which was a great 
change, thentheLord appeared to him againe.- 
fo ftill upon the greatchangesof his people doth 
the Lord appeareuato them; and as'hee did to 
chem in former day es , fo he doth to us ndw ; hee 
doth appeare unto .us fometimesby experience of 
his goodnef fe > which that he may doe, he brings 
us to extremities. . 

Laftly, the Lord doth it for proofe and tryall, 
for fo it is faid in the begmniag of this Chapter, 
Ged did prove Abraham; and therefore (aid unto 
hire, Take now thine only Sonne lfa*ck^wbemth$H 
loveft^andejfer him uf enene of the rrwintaines which 
l Jhall fherv thee: Now feeing the Lords intent 
was to prove him whether hee would part with 
his fonne Ifaack for his fake, therefore he lets him 
goe to the very place and utmoft period of offe- 
ring his fonne i for if the Lord had taken this 
tryall of himbefore hee had brought him tothc 
very utmoft, he had not beene tryed ; but when 
the knife was as it were going to the throat of his 
fonne, then was hee fully tryed : * And like unto 
this doe wedeale with friends one towards ano- 
ther^for when you will try how another will truft 
unto you,you will let him alone till there be siooe 
elfe to help jfor if there be any other for him to go 
to, itisnotryall j butifit is come to this that you 
muftdocit, or none will, then have you tryed 
him and not before : in like manner did the Lord 
proye Abraham in this place. 

The 



A Sermon. 



The Ufe of it is, That we might Icarnc never 
tobcdifcouraged; whatfoever ourcafeis, let us 
never fufFer oar hearts to be caft downe in us ; for 
as wee are very prone to let goe our hold upon all 
oceafions,fo is it a very great fault fo to dec. We 
kchovj David doth recoiled himfelfe together 
when his (oule was difquieted within him,asking 
himfelfe why it was fo ? which hee would not 
have done, if the other had not beenc a fault in 
•him; and therefore why doc wee fo caft dowae 
our foules ? If we fay, it is becaufe it will be long 
before the Lord will cotac and undertake our 
helpe .• I anfwer,no,it will not;for as foonc as he 
dothfee thee fit for helpe, hee will give it j for 
when things are moftdefperate, then his helpe is 
neareft .• for as he is able then to doe it, fo is hee 
moft willing to doe it then. And to this purpofe 
is that place, Hcf 14 .4 ,5 y 6.1 will h tale their backe* 
tidings I will I eve them freely for mine anger u tur- 
nedawajjrGinthern* IwiUbetas the dew to jfrael^ 
fftjhaligrowasthe Li/ly^ and cajl forth his roots at 
Lebanon > bi> brmches fba/l fpread> his beauty JhjiH 
btASthtsOhvi^ andhts (well as Lebanon* When 
Ilrael wasfalleruntoa very low condition, and 
I had taken to him vVords, and repented of their 

les, then the Lord healed their back- Aiding 
which was the caufe of their mil ery t and then 
though they were outwardly miierable, yet hee 
will be as the dew unto them* that though they be 
as theLIIIiesin winter which hath neither colour, 
fcenr,n#r beauty, yet confider in the fpring time 

Q^ what 



Vfii 



\e$. 

Net'tobs dif- 
courage-d 
what ever our 
cafe be. 



PfaUj y. 



Gbiecl. 
Anfw* 



Hofea 14. «» 
5 j<5> opened. 



lO 



JSermov* 



whit I doe unto them, and learne to know me by 
the workes of nature ; for if I doe but fenda little 
dew,fuchasisinthetime of fpring, it (hall grow 
againe, yea and bring forth fuch a flower, whofe 
beauty lhall exceed Salomon in all his Royalty:and 
if the Lord can doe fo in nature to the hsarbs of 
the field, do: you not thinks he is able to doe it to 
you in the ordinary paflages of his providence ? 
If heefhall butftuaeonyoti. witfi the light of his 
Countenance, yea though you were as the Lilly 
in the Winter, yet lhall you fpring againe as the 
Lilly in the Spring/that is,you fliall fpring quick- 
ly . I but you will fay, and quickly wither againe : 
No, faith the Lord, you (hall be confirmed and e- 
flablifhed in your eftate, for he will faften your 
roots as the trees of Lebanon, aad they were fa- 
der than the trees in other places ; for though 
they be tall, and fo their boughes might be mo* 
ved, yet the bodiesof the trees hold their oWne, 
becaufe they were well rooted: and in Lebanon! 
they we \ e faftcr than in oth er p laces 3 becauf e it was 
a firmer ground-; fo that if the Lord lift to plant 
/ you, youihall be fure to remaine firmc.l but what 
ihall I be good for i I know not how to be ufcfull 
neither for God nor man, but to bee Laid afidc as a 
thing for which there is no more ufe. Nay, faith 
the Lord, I will not onely make yen beautifull as 
theLillies, and rooted as the Cedars, but I will 
makeyou as the Olive trees which are fit for ufe. 
And put the cafe thy name and credit be loft,yet 
your lmell (hall be as the fmell of Lebanon, that 

is, 



J Sermon. 



II 



Examples, 
I ok 



is, as Lebanon had many fwcet bloflbms and \ 
fwcet fmels, fo (hall it be with you, whatfoever 
your condition be, 

ThfcplaCethen is a place of comfort againft dif- 

jcouragements, which you may fee exemplified in 

(divers examples: As in the example of !&b : you 

jknovv in what a cafe hee was, hee loii all he had, 

-that he had not a friend left him ; no,not his wife 

■aorfervants that would fticke unto him, but was 

brought to the very Mount, to an extremity that 

could not goe further, for he was at the very brim 

of the hill ; yet when Ub was fit for mercy, when 

he had humbled himfelfe, you fee what a change 

the Lord made,how his beauty did returne sgaine 3 

and how all his health, profperity, and friends did 

returne unto him, infomuch as he was in all things 

as before, yea and beyond it. So in the fourth of 

DanieliGJwh® would have thought it poffibfe for 

NebuchadnezzAr ever to have beene reftored, that 

had loft his kingdome and wits too, which is the 

i onely meancs to bring a man in againe 5 yea, hee 

i had loft all his beauty, forhcewasabeaftof the 

j field, yet the Lord made .1 change with him.- now 

la man would wonder how this fliouldbe brought 

j to pafle that he fhould have his kingd@me a- 

■gaine, and be made knowncro his Nobles $ why 

theTextfaith, Heelopkedup to heme^ y verf$^^nd 

then his Nobles and Princes fought unto him: for 



Nebtichad- 



the difpofition of all peopleisto have the right 
htire to rule the kingdome 3 and therefore he had 
as much glory and honour as ever before. The 

Q2 like 



12 



4 Sermon, 



bcicwcsin ; . iik e y 0U (hall fee in MordecAyesiimt) when the 
it"*"*** 1 " Church was in extremity -, tor you fee how farre 
Human went,the blow was as it were in the giving, 
the knife Wis in his hand to cut the throat of the 
^ie Church of the Jewes, yet when they had 
humbled rhenifeives by faftingand prayer to the 
I Lord, that made worke in heaven; and when there 
, was aehaagc in heaven, youfeehow quickly the 
: ; Church was changed, and brought even from the 
loweli degreeto the higheft that could be,orcver 
was in the time of thek trials. And therefore let 
us never give over our hopes,and defpaire not, for 
becaufe the Lord is ever ready to ihew mercy, for 
mercy pleafeth him : A man when he correfts his 
childe, he doth it unwillingly 5 but when he is fit 
Simile. for mercy, he is glad.to (hew that : whyfoit is 
with the Lord, he being willing to doe it, and ex- 
ceedingable, for hee is aPhyfitianthatisableto 
healethem$ft dangerous difeafes, and fhall wee 
then doubt of the accomplifhment? It is a eom- 
monfault amongft us to meafure the Lord accor- 
ding toour felves^and lo when wefee man cannot 
helpeus, wc thinke that God cannot i but he that 
can turne Winter into a Summer, can fpeedily' 
turne our eftates when we are fit for it: As a Phyfi- 
cian that adminifters hard potions to his Patient,it 
is not becaufe he cannot or will tmt give him plea- 
fant things, but it is becaufe his Patient is not fit 
for it- forasfooneashee is fit for. Cordials, hee 
moil willingljrgiyestJiem unto him: And as the 
Simile. Husbandman, hee is willing enough toiowc his 

feed 



d Sermon. 



15 



fcidin the earth, and would bee glad if the rime 
were come ; i but hec knowech if hec foweic on 
the wilde wa.fte ground it would be loft, and ther- 
fore he plowes it nrft, and againe too, yea thrice if 
&be fteedfufl, and then having well feted it,, hee 
fowes his feed: Erenfoitis with the Lord, hee 
firtt plowes the ground, he digges deepe into the 
hearts of men if it be needfull foto doe, but if a 
little pi® wing will ferve, he never takes a deeper* 
undif one will ferve, hee never gives a iecond, 
and therefore when we are fit to receive the feed, 
mercy ftnll come in amaine amongft us* even as 
that which goes with wind and tide 5 yea, it /hall 
come as faft as oar mifery did, which though it 
comes headlong upon us as it did upon Ntbuchad* 
nezzar, yet how quickly did the Lord deliver him 
againe? aad fofhallit bee with us, becaufe the 
Lord is delighted with mercy, therefore the Lord 
doth ufually helpe in cxtremities,and not before , 
for in the Mount mHthe Lord be feene. 

And as the firft Do&rine is drawne naturally 
from thefe words, That it is GodsnfuaB. manner to 
bringhii children into the Mounts fo inthefecond 
place, then and there will he be feene ; Therefore 
it foilowes, That 

In the time of extremities wilt the Lor ibe feene ^nd 
not before : But then he will appearc In his fpeciall 
providence,forthc comfort of hisChildren^thogh 
not before. 

•And why fo *. Firft, becaufe the Lord knowes I 
this is the beft way to draw forth the pra&ice on 
Q 3 many\ 



Doc7r.2. 

Rcafons why 
God will not 
be feene till ^ 
extremities ' 
are, 

I 
To exercise 

the graces of 
yourGcd by 



M 



A ctrmon. 



(many graccs,and good duties, which otherwife 
'would be without ufc.- As for example ; When 
lacob had made his brother Eftu, his enemy by his 
ha/iy getting of the blciurg, whereas if hee had 
ftayd the Lords time, he might have h id i: with- 
out any forrowes with it. but becaufe he will have 
it a wrong way, it is accompanied with many for- 
rowes both in him and Rebecca like wife : Now if 
the Lord had prefently made reconciliation be- 
twixt him 2nd his brother, as he could havedone, 
though he did not, but made it long firft,thatmade 
lacob exceeding fruitfull 5 for hee being caufed to 
to flye, as his mother counfclled him to doe,in his 
neceflity became acquainted with the Lord } and 
knew him better than ever otherwife hee fliould 
have knownehim: yea, he knew himfelfe better 
too, and therefore vowed to give the Lord the 
tenth of all that he had, and that the Lord fliould 
be his God for ever if hee would give him Food 
and Clothing, of which heielt thewantat that 
time; and this brought his heart to the Lord. • 
So like wife when Efau came againft him at his re- I 
turning home againe ; if at the firft it had beene 
told lacob that his brother had beene friends with 
him, he had never wreftled with the Lord as hee 
did* and fo fliould he have mifled of that great 
bleifing which he received in being called 1 frail. 
And therefore wee fee the Lord by this doth draw 
many great fruits from them* of which other- 
I wife the Lord fhould lole the glory, and wee the 
I benefit, if itwerenotfowithus. Solikcwifethe 
I Aneel 



A Sermon, 



1> 



Angell wasfentto Daniel when h 
I but if the mcflSgehad then be< 



began to pray: 
hen bcenc delivered to 
him, hisiieart had not becne Co well moulded in 
the frame of grace, therefore the Lord lets him a- 
lone ; though he had given the Angell charge xo 
deliver the meffige to him, yet till he had done 
his worke, and was made fit for it, the meflage of 
their full deliverance was not madeknowne unto 
him. 

A fecond rcafon why the Lord deferres, and 
will (lay till the very extremity comes, is, Be- 
caufe he would give a time to men to repent and 
meet him in, which is good for his Children, o- 
therwife we would not feeke imto the Lord :and 
forfqeh asdoc not feeke him, it is to leave them 
without excufe : as in Cbron. 1 i, 1 2 3 Chapter s,you 
fliall findc that Roboam fought the Lord for three 
yearcs together, and then departed from him, yet 
Shifacke was not fent againft him till the fifth 
yeareof hisreigne. Whence this is to be obfer- 
ved, thatthoughhchadforlakenthe Lord, who 
therefere had refolved to bring judgement upon 
him, yet he gives him twoyeares liberty to fee iC 
he would returne. So when Nebuchadnezzar was 
like aflourifhingtree, when hehad dreamed his 
dreame, and thatmadeknowneuntohim,thathe 
fliould becutdownet^fhe very root,like the lilly 
in winter, nothing ihould be left but the ftumpes, j 
yet you fhall finde it twelve tuonechs after before ' 
the Lord ftruckc him. So in the ckftrudtionof Je- 
rufalem by Nebuchadnezzar y the Lord was often- 
times 



To give time 
ofrcpentancc 



16 



A Sermon. 



To lot us know 
the vanity of 
thccreacu.c- 



Simile* 



Though God 
defer till ex- 
tremicy,yet 
then be will 
furcly help* 



[ imes offering to ftrikc it, yet called backe his 
hand again thatthcy might humble themfelves and 
fecke his face.- but as it is faid of lezabel in the 
fecond of the Revelations y verf. \2. be gave her time 
to repent ^bm [be repented net* 

Thirdly,the Lord doth not deliver till the time 
of extremity ,that we may know the vamty of the 
creature. And fee that they arc but as reeds that are 
empty : as for example, when a man is brought to 
Come great ftreight,and fees that men will forfake 
him init,as the Lord will caufe them to doe when 
3c will bring a man to aitreight indeed, for then 
he will fhew him that there is no helpe in man 5 as 
! when a man that is ficke, and fo farre gone that no 
phyficke will doc him good, but all Phyficians 
J have left him ; or when a man hath forne great 
! bufinefle in hand, and nothing that he hath will cf- 
fc<3 k 5 and folikewifea man at Sea, when hee is 
in fuch a temped that neither rowing nor any hi g 
elfe will doe him good,then when men are in fuch 
cafes , they come to fee the vanity of the creature, 
and that all outward meanes will fhrtafide like a 
broken bow - y for a broken bow being dravvne but 
a little, will hold ; but if it be« drawne up to the 
head, then it breakes in the hand of him that han- 
dles it: Even Co, when the creature is put to it, 
then the vanity of them is frene, and thatthcy are 
but as hollow reeds that are empty, and fo not bee 
trufted to. 

Now wemuft adde to this, that as the Lord will 
not deliver till then, yet then he will doe it . and 

of 



A Sermon* 



17 



of that you muft make no doubt, becaufe the 
Lord will raakegood hispromifes andbie juft, 
for he is abundant in truth>hee will make good all 
thac he hath faid, and that in abundance. Now if 
the Lord will helpe, and yetnottilla man come 
toexiremity, why then hee muft helpe or not at 
all,and fo he fliould faile thennhat truft unto him, 
when as one man will not faile another that truft- 
eth him, for that were treachery fo to doe 5 why 
then much kflc will the Lord faile thee, if thou 
rely upon him , if thy heartcan tell thee thou doft 
intirely reft upon him, it is impoffible hee fliould 
faile thee; And therefore he muft helpe thee at 
the laft caft, or elfcnot at all 5 and untill thou art 1 
fo farre gone, thou art not come unto the Mount; 
for Abraham was three dayes in going the jour- 
ney, and the Lord might have revealed it before if 
hee would, but hee did not till he came to the 
mount : And therefore doe not fay, now is the ex- 
tremity, and yet the Lord doth nothelpemee, 
when thou art' but in the way 3 for thou art not yet 
come to the brow of the hill, thou art not at the 
utmoftpartofthe Mount. 

The Vfeof it is, to teach us not to make too 
much hafte for deliverance in the time of diftrefle, 
but to wait upon the Lord, yea, depend upon his 
providence when wee feeme to be without helpe ; 
If welooke upon the Creature, yet then are wee 
to depend upon the Lord, fo as never to fay there 
is no helpe • but on the contrary, to fay, 7 mllirufl 
in him though he kill me 5 for fo did Ahahamheve^ 

R he 



ffe. 

To teach us 
not to make 
too much haft 
for deli vc« 
ranee. 



18 



J Sermon. 



he was to kill his Senne.and yet he had hope; So 
letus, though there were a thingthat would bee 
our utter undoing if itfliould come on us, yet if 
it doe came thou oughteft to hope,becaufc it is the 
Lords manner to bring his people to extremities, 
as here to Abraham : and the like hee did to Peter 
when hecameto hinj on the waters $ for he might 
have holpen him before he beganne to finke if he, 
would, but hee did firft let him finke alittle,and 
then he holpe him .• So when the people were at 
the Red Sea,and had no gap to goe outat,theh the 
Lord holpe them, by making a way th®row the 
Sea ; In like manner he did t# Jacob when he was 
returning home from his father i« law Laban^ hee 
fuflfered£/4« tocomeoutagainft him with foure 
hundred men, before hee holpe him- and who 
would have'thought that Efau's mind /hould hare 
beene fo fuddenly turned ? But when Jacob was 
broughtt® a (treight, then the Lord turned all an- 
other way . And the like he did with David in the 
time of hisdiftreffe, he let him alone till the war 
ters were like to goe over him : but when his feet 
had almofl dipt, in regard of his outward and in- 
ward troubles, for he was at the very going dowm 
to the grave , then the Lord broughthis feet out of 
theNer, and fet him at liberty, and tooke hina 
out of the waters that he was not drowned : and 
therefore ftilltru'Hn the Lord, and labour that 
thy faith faile thee not whatfoever thy (heights 
be; for that was Peters fault when hee was oa 
the water 5 for if hee had funke, being hee had the 

lords 



A Sermon. 



19 



Lords word, hee fhould have bcene Cafe enough, 
and therefore had no caufe to doubt j and fo wee 
fhould learne tq doe, in all our /freights ftill to be- 
Iceve ^ which if we doe, we fhall finde the Lord 
very exceeding ready to helpe beyond all that wee 
can be able to aske or t hinke. 

Seethisin an example or two, how the Lord 
comes betwixt thecupandthclipas it were, be- 
twixt the very lifting up of the hand to the ftroke; J 
and as in the 1 ext, (o a lfo when the Sbmd mite had j 
by the command of the Prophet left her land, be- 
caufe of the Famine that was to e®me when the 
feven.yeares were done ; for fhec trufted the Pro- 
phet, and therefore did not fay, AIas,what fliall I 
doc for my lands againe f bat did goe ; and when 
flice returned, and was gone to the King for her 
lands againe, at that very inftant was the King tal- 
king with Elifhaes fervant about the great workes 
of the Prophet, who thea told the King of this 
woman and her fonne, confirming that which Ge- 
^whadfaid, and Gebezi being prefent to helpe 
to fpeake for the woman* and then fheehad not 
onely her lands reftored her, but the fruits of it 
alfe for the whole time of her ab fence. So like- 
wife when 'M or decay es definition was plotted by 
#*w*.*tf,and fo ncare brought topafle, that there 
could bee no hope of helpe on any fide, yet then 
when M or dec ay was afleepeinthe night, and had 
madeno plots at all for his fafety, then the Lord 
brought it to paffC' for that night ibeKing could not 
jteepe-, then heefHuft needs call for a booke 3 and 
U 2 then I 



20 



d Sermon. 



i then that-above all other bookes, thatfliould bee 
brought, andinthatbookcthat very place to be 
turned to of the treaien againft the King, and 
Otfordecajcs truth and faithfulncffein difcovcring. 
thefime; andthatthisfhouldbe doneattheve- 
| ry extremity, when a day or two afar would have 
i done him no good, it is worth the confidering: 
therefore never doubt, feare not, but trull to the 
Lord in any ftreight ; for though hee doth not 
worke miracles now, yet he works wonders, and 
| is able to doe as great things as ever he was, yea, 
j and doth fo too when there is the like occafion ; 
In like manner, when our Saviour Chrift was 
brought to the very brow of the hill by the peo- | 
pic to be caft downe from it, why then hce went 
a way thorow the midft of them > y fo is the 
Lord ableto doe with us, and will alio if there 
bethelikeaeed ; and therefore let ns learne to 
trull in the Lord, and in allthings to depend upon 
him. One would have thought it impoffible when 
forty men had fecretly vowed neither to eat nor 
\ drinke till they had killed /W, for that to bee re- 
' vealed, and /W to be delivered, whenfo many 
that were able enough to deftroy a poore prifoner 
had confpircd againft him,yet we feerheLord de- 
livered him from that great ftreight > and there- 
fore let us wait ftill upon the Lot'd, for it is but 
the flaying til the time be ont,and then he that €an 
fave,willfave,and will not tarry.Andfo much for 
the fecond thing. 

The laft point obfervable from thefe words,is, 

That 



d Sermon, 



21 



Thai godly mens extremities are but tryais ' y fe*S fir 
then good'^nd not ^mifomems fent for their hurt and 
mine. 

The Lord did thisbut to prove Abraham ^c 
meant him no hurt at all in it : And fo the Lord 
dorh by affliding others of his ovvne people, hee 
doth not meane to hurt them by it. And there- 
fore when you fee an affli&ion to be fo great as if 
,it would undoe thofeonwhomitis, yet you (hall 
fee in the ilTuc it was but like an evill ; for when 
Abraham was bid to take his onely Sonne ifaacke 
whom he loved, and offer him in a Sacrifice to 
the Lord, and was fuffered to be the three day es 
inthetryall, yet the Lord meant him no hurt $ 
here was indeed a great apprehenfion oi evill, yet 
itwas no evill ; butitmightas much worke upon 
himasthecvillitfelfe.- Even fcie is with us in 
our afflictions, they are not evils, but meere try- 
ab, and therefore we are not muchtobedifmay- 
ed for the greateft afflictions that can befall us in 
the world, becaufethey are battrials 3 that doe be- 
fall thee from God. 

I, but will fome fay, what (lull I get by it ? 
Why, fo much that there is fo little caufe to bee 
forry for it, that thou haft caufe to rejoyce , if 
thou wouideft beleeve ; as it is (aid in thefirft 
of lames 2 . My Brethren , count it great ioy when yon 
fall into divers trials : .It is a very fit Text for 
the purpofe, for the Lord (aid hee would prove ' 
Abraham . and alHsno more but to try us, and 
not to doe us any hurt : and this is a good reafoa 1 

R 3 why * 



Don. ii 

Godly mens 
exuemincs 

srs trials, not 
punifhoients, 



ObieB, 



22 



A Sermon* 



ObieB. 



Qhkti. 
Anl». 
We ought to 
rcioycem tii- 
als,becaufc 
the greater 
the tryall is> 
the more will 
be ttic &ood. 



why it is Co, in that wee arc bid torejoyceinit; 
now we have no can fe to rejoy ce in that which wil 
hurt us,neither will the Lord lay any unrcafonable 
command upon us. 

I, but what ifthc tryals bee many ? Yet hee 
bids us rejoy ce, though they be of divers kindes; 
when wee arc notoncly afflicted in the lofle of 
goods, and our friends forfake us, in which wee 
might have fame comfort, if our healths and 
liberty might bee enjoyed ; or if all the outward 
man were affliftcd, yet if the fpirit were whole 
it would beare out iniirmitie. I, but what if that 
bee wounded too f Why, if there bee tryals of 
all forts,and you fall into them all, and that of 
afuddento©, as a fall of waves, one comming 
upon the necke of another as they did upon /<?£, 
yet wee arc bid to rejoyce : Why one would 
thinke it were enough for a man to bee patientin 
thin: cafe, yet (faith the Apoftle) yonmuftrcioyce 
i»it* ye* jo until txeudwgioyx that is,as your trials 
are greater, fo let your joy be greater, 

W hy, that is a ftrange command you will fay.- 
I but though you fee not the reafon of Gods 
Commandemcnts, yctthcreis a great reafon in 
them, which if you faw, you would keepe them 
moft willingly. And the reafon of this Command 
is, the greater the tryall is, the more will bee the 
good, and therefore the ipoiecaufe of joy . for 
if the moft painefull bee the moft gainefull,then 
■ hey that have them, have the grcateft caufe to re- 
I joyce in them ; Ic was a tryall for Abraham 
\ to 



4 Sermon* 



23 



to go 



from his owne land, and tocaftoiit his 
fotmclfmael: I but this was the greateft, 2nd 
this brought him the greateft fruit that ever hee 
had. 

I, but what is that good ? Why this 5 firft, ic 
Chall increafe gracein your hearts • for as the gold 
when it is tryed lofeth nothing butdrofle, and fo 
is made the better thereby $ fo it is with our affli- 
ctions, for the try all of *om -faith, faith the Apoftle, 
bringeth forth patience : for the greater thytryall 
is, the more it ftrengthens thy faith, and fo incrca- 
feth cemfort : for when the afflictions of the Apo- 
ftle abounded, his Coafolation abounded alfo. 
And hence it is that our Saviour Chrift fakh,7*^ 
ftall receive an hundredfold with per (ecutftins s that 
is, \yhen the try all doth abound,the comfort (hall 
abound. 

Againe, you fliall have the greater wages, for 
when a man hath a friend that hath beene employ- 
ed about any great tiling for him, why the greater 
the trouble was which hee did undergoefar him, 
the more will hee bee beholding to him, and the 
greater reward will he beftow upon him 5 even 
fo, the greater the tryalsare 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 affured by 
this which hath beene faid, that fome great bene- 
fit is comming to them i for doe you not thin!<e 
thbisaafefulldQ<ftriae; it may bee it concernes I 

fome 1 



Obiett. 

Anfw. 

The geodtbat 
comes of try- 
als, is, 

j. Increafeof 
grace, 



2 « Increafeof 
reward. 






A 



trmon* 



fome of you now at this preterit; if nor, it may 
Joe,-anddxrcfore lay itup before-hand 5 and 
let us nor thinkc of our afflictions as of things 
that will imdoeus, but astryalsthat will bring 
usprofi:. For as theSpyes that went to Canaan, 
were of two forts, and looked upon theGyants 
that were in it with a double eye 3 and fo fome of 
them laid 5 O the land is a very good land, and in- 
couraged the people to goe up m:o it ; and others 
that were afraid, they I aid, nay but the land eats 
up the Inhabitants thereof, and chfcourugtd the 
people to goe up into it.- Lvenfoitiswkhmany 
amongftus, when they fee afflictions befall the 
Church and people of God, O they prefently 
areafraid,and therefore they fay. Who would bee 
asthefemen? let me be of fuchas be inprofpe- 
rity and have friends, and fome that will provide 
formee: but what is the reafonof this ? why 
they fend forth wrong fpies, and therefore they 
bring backe a ftlfe report: but if thou wouldeft 
fend forth thy faith and fpirituall wildome which 
ought to be in thy heart, then thou fliouldeft fee 
itwerenofuch matter. And therefore let this be 
our pra&ice concerning the eftate and condition of 
theChurck at this time, and needfull it is wee 
fhould fo doe ; for doe you not fee the dangers 
that they and we arc in, andthe confufion that is 
almoft throughout all Europe < yet God hath not 
forgotten us, neither will he leave us, if wee can 
but reil upon him : what though there fliould be a 

ftidden 



A Sermon. 



2$ 



fudden change, ,fo thatall things were with us as 
it was in Hejtcrj time? yet could the Lord bring 
forth iome good thing out of it that fliould tend 
much to his glory and our good .• Put the cafe 
all were turned upfidc downe, as it was in the con- 
f ufed Chaos, wherein heaven and earth was ming- 
led together, and the waters overcommingall the j 
reft, yet as then when thefpiritof the Lord did 
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 
to fpoyle all, ferves now to water all, and with- 
out it we cannot be: Even fo, were the Church 
in never fo confuted a condition, yet the Lord 
fliallfo order the things that feeme to undoe us, 
that they frail bring forth fomething of fpeciall 
ufc ; that is, .fomething to water andmakefruic- 
full the houfe and people of God : and therefore 
be not out of hope whatfoever befalls thee, one- ] 
ly bee humbled^ for there is great caufe foto 
be, and the Lord calls thee to it by his Minifters, 
and wee are his meffengersto declare his will 
unto you j and as we muft bee humbled and take 
to heart the caufe of the Church, fo wee muft 
confidcr the time, that wee may bee throughly 
afft&ed thereby -, for it was Ephraim* fault not 
to doe it .• and thou muft fee this diftreffe, Co as 
it may bring thee into the Mount- for it is not 
an extremity finaply that will caufe the LSrd 
to helpethee • but when thy foule is plowed up 
therewith, and then the Lord will caft in the 

S feed 



Simile* 



26 



J Sermon. 



feed and water it, foas thy foulc fliall fpring a- 
gaine; and therefore let us ftill maintaine our 
hope in all conditions whatioever. And for this 
end did I fall upon this Text at this time, That in 
tkCMeunt mil the Lordbtjewt* 



pfKf s - 



FOVRE 

GODLY 

AND 

LEARNED 



TREATISES, 

Intituled, 

.^Ar erne die againft Qoyetoufneffe. 

\. oAn elegant and lively dejcription of 

Spiritual Death and Life* 
1 3. TleDoBrine of Sclfe-deniall. 
^. Fpon the Sacrament of the Lords 

Supper. 

DELIVERED 

In fun dry Sermons, by chat late famous Preacher, 

and worthy inftrnment of Gods glory, ivhn Prefab 

Duftor of Divirvcy, Chaplaine in Ordinary to his 

Majefty, M.fter of Emanuel Coliedge, 

andTometime Preacher of Li«- 

cstoes inne. 

The fourth Edition. 



Printed at Londonby A, G. for Michael Sptrke, and are to be Told 
at the blue Bible in the Greene Arbor. 1636. 




®Zi®mmmmmwmmmm mm 

c£» C$o- c£> **j«* of* *£** v^> *fl?S *•£-* *^> *^> <%* <^» c^ 

Co LOS. ?. 5» 

o^W Qoyetoujnejje^ r»hich is Ido~ 
latry. 

Ovetoufnefle, which is Idolatry, 
that mult be mortified as well as 
the other earthly members.Now 
this Covetoufnefle is nothing 
elfe 5 but an inordinate and finjull 
dejire of getting or beefing Wealth or Money. The 
inordinate lufting after Honours, rhat is filled 
Ambition • too much affe&ing of Beawty , is 
called Lufttulnefle 5 and Luft is an inordinate 
affe&ion^ which when it propounded Riches 
for its objed , is called Covetoufnefle, which is 
idolatry ^iow Idolatry confi ftetli in one of thefe 
three things: Firft, in worfhipping the true 
God in a wrong manner, apprehending him as 
a Creature,giving that to him that agreeth not 
with him. Secondly y when as wee make the 
creature a God | that is, by conceiving it under 
the notion of a God .• fo did they which wor- 
fhipped love^ Mars, and thofe Heathens fh*t 
worfhip the creatures as Gods; Thirdly, when 
as wee attribute that unto it 5 which belongech 
unto God: as to tmft in ic, to delight in it, to 

A pnt; 



Vvtt.l* 



Ztoff.2. 



A Remedy againfl Covetoufneffe. 



put all our truft and confidence in it; when 
as we thinke , that it can performe that unto us 
which God onely can, this thought is Idolatry. 
Now that Covetoufnefle is Idolatry, is meant 
onely in this fence when as we thinke that riches 
can doe that for us which God onely can $ as 
that they can doe us good or evill. Efaj, 41,23. 
If they are Gods ^ fey th God, let them doe good for 
evill. God onely doth good and evill, therefore 
he is diftinguifhed from Idols becaufe they can- 
not doe it. Affe&ions follow opinions , and 
pra&ife followesaffe&ions. Therefore Heb.n. 
6. He that mil come to God , muft believe that he is, 
and that kit a rmarder of all thofe that feeke him. 
None will worfhip God , unleffe they believe 
that God can comfort and relieve them in all 
their diftrefles ^ So no men will earneftly feeke 
ifter wealth or riches till they have an opinion, 
that riches and wealth will yeeld them com- 
fort, or bee a ftrong tower of defence to free 
them from inconveniences ^ this makes them 
to truft in them, and this thought is Idolatry. 
There are two poynts of Do&rine that arife 
from thefe words : The firft, is this. 

That to feehg kelpe and comfort from anycrea* 
ture, or from riches ^and not from Godalone^ is vaine 
andfinpll. 

Thefecondisthis. 

that covetoufneffewhich is idolatry, is to be mor- 
tified* 

For the firft $ That to feeke helpe and com- 
fort from any creature and not from God alone 

is 



A Remedy againfl Colpetoufneffe. 



is vaine and finfull : It muft needs be fo,becaufe 
it is Idolatry. Now in Idolatry there are two 
things, Firft,Vanity and emptinefle, 1 .Corinth. 
8.4, An idollis nothing mthe world $ here it is Va- 
nity. Secondly., Sinfulneffe, there is no greater 
finne than it. It is extreamely vaine 3 becaufe 
we attribute that to it that doth onely belong ! 
toGod^Tothinke, that if I am well, if I am 
ftrong in friends, have a well bottomed eftate, 
that then my mountaine is ftrong on every j 
fide, I fhall not be removed , this is finfull and 
vaine $ ye fhall not live a jot the better or hap- 
pier for it 5 A ftrange Paradox, contrary to the 
opinion and pra&iceofmoft men.If weconfalt 
with our treafures , doe not we^thinke that if 
we have fuch wealth and (uch friends , that we 
fhould live more comfortably and happily ? 
There is no man but will anfwere that he thin 
keth fo : But yet my brethren ye are deceived, 
it is not fo : It belongs to God onely to difpenfe 
ofbisPrerogatives,goodorevill. AHorfeisbut wm^x* 
a vaine things fay th the Pialmift, to get a viBory : 
That is, though it be as fit a thing as can be in 
it felfe,yet if it be left to its felfe without God, J 
it is but vaine and can doe nothing. Sol may \ 
fay of riches, and other outward things 5 riches j 
are vaine, and honours and friends are vaine to ! 
procure happinefle of therafelves. So Phyficke 
of it felfe is vaine to procure healthy without 
God they are nothing worth ; he that thinkes 
otherwise erreth. Lufyiz.i?. itwas the foil? of 
the rich man that he thought jo ^ and therefore fang 

A 2 a 



" i — tti i i WT . 



A Remedy againflColpetoufneffe- 



a Requiem to his foul^Eate drink? and be merry^ 
my Souk , thou haft goods layd up for thee for many 
peres:ht did not thinke himfelte happy 3 becaufe 
he had an intereft in God and his favour , but 
becaufehe had abundance of outward riches ^ 
(And therefore you fee the end of all his happi- 
Inefle , Thou foole^ this night fhall thyfoule bee fatten 
\ftom thee, and then what is become of all his 
happi nefle ? Yet (uch is our folly, that mdft of 
usrefL&on the meanes and on the creatures, 
and expeft happineffe from them. But Chrift 
telsus, they will not doe the deed 5 This night 
(hall they tak$ awty thy fonk> and then all thy happi- 
neffe is gone. The rich man thought before that 
he had beene (ecure as long as his wealth con- 
tinue J with him, that he needed not toexpeft 
any calamity ^ but now he fees that he built up- 
on a Tandy foundation. David chough an holy 
man,bemgeftaSlifhed in his Kingdome,having 
fubdued all his enemies , and furnifhed him- 
felfe wth wealth and treafure, he thought That 
hisMountaine was then made fo firong that it could 
never beemwed-^ that to morrow fliall bee as yefler 
day and much more abundant 5 bur, no footer did 
God hide his face from him, but he was troubled. ?faL 
30 7.Tofhew, thactc was not his riches, and 
outward profpericy that made him happy, but 
God oncly : So Daniel, 5,23. Bdjhazzar when 
as he thought himfetfe happy^being environed 
with his Wives Princes,and Servants ; when 
{is he praifedtk gods Gfffktey.andthegoJs ofQoli. 
abounded with ail outward prosperity and rc- 

r>6fed 



A RemedyagMnft Covetoufneffe. 



5 



pofedhishappineffe in it Js counted butafoole 
by Daniel ioxxz^ Beeaufe he glorified not Gpd^ in 
wbtfe hands his breath and all his waksvpzre 3 and 
therefore he was deftroyed. 

Thefe things of themfelves will not continue 
with us,nor yet make us happy. We take not a 
ftep to profperity or adverfiry, but Gods hand 
dothleadeit. My brethren that heare me this 
day, that have heretofore thoght, that if ye had 
fuchaneftate, (uch learning, filch ornaments, 
and fach friends, that then ye were happy 5 to 
perfwade you that it is not fo> k would change 
your hopes and feares , your griefes and joyes, 
and mike you labour to be rich in faith and in 
good workes. It will be very hard to perfwade 
you to this, yet we will doe what we can , and 
adde certaine reafens which may perfwade you 
to beleeve it to be fo , if God ftall adde a blef- 
fingtothem, and joynethe operation of his 
Spirit wich them to perfwade you. 

Firft^this mutt needs be fo ,in regard of Gods \ ^ e ^ on 
AIMufBciencIe^hee alone is able to comfort 1 
I without the creatures helpe : elfe there were an 
inefficiency and narrowneiTe in him.> and fohe 
ifliouldnotbeGjd. Ifhe ould not fill oar de- 
fires every wiy , hee werenot All-fufficient : 
Even as the Suane fhould b.edefe&ive, if it 
needed the heipe of torches to give light. God 
isbleffednotonely in himfelfe, ban mikes us 
alfo bief&d ^ it is the ground of all other Cam- 
mindements; Thmfhih love and 'wwliiptbiLord 
thy God andhimamljpaltthaigf^rsi Wewirf 
1. A3 love 



i> 



Detit.^. 
Math. 4 



.10. 

5- 



Pfai-JM. 



A Remedy againft Covetcufneffe. 

love him with all our heart/, with all our finks , let 
not the creature have one jot of them, becaufe 
all comfort is from God. Gen. 17. i. lam God j 
all-fufficients m!kgbeforetne>andbeferjeB: that 
is, love me altogether , fet your affe&ions on 
none but meje need not got unto the creature 
all is in me. If the creature could doe any thing 
for to make us happy and not God, then we 
might ftep out to.it 5 but the creature can adde 
nothing to it, God onely is all-fufficient to 
make you perfeft every way 5 though the crea- 
ture be ufedby God as an inftrumenr, yet it is 
onely God that makes you happy and gives you 
comfort, and not the creature. 

Secondly, it muft needs be Co becaufe of the 
vanity and emptinefle of the creature : It can 
doe nothing but as it is commanded by Gorl^e 
is the Lord of Hoafts> who commandeth all the 
creatures, as the Generall doth his Army. A 
man having the creatures to helpe him, it is by 
vertue of Gods command. It is the vanity of 
the creature that it can doe nothing of it felfe, 
except there be an influence from God. Looke 
not then to the creature it felfe , but to the in- 
flucnce,actf on and application that it hath from 
Gods fecret concurrence with if # What it is to 
have this fecret concurrence and influence from 
God unto the creature, you may fee it expref 
fed by this fimilitude 5 Take the hand,it moves 
becaufe there is an imperceptible influence 
from the will that ftirres it: So the creature mo- 
ving and giving comfort to us, it is Gods will it 

(hould 



A Remedy againfl Co^uetoufnejfe. 



fhould doe it, and (b it is applyed to this or that 
adion. The Artificer ufing a hatchet to make a 
ftoole or the like, there is an in fluence from his 
Art that guids his hand and it : fb the creatures 
working is by a ftcret concourfe from God,do- 
ing thus and thus. And to know that it is from 
God,yefiadea mutability in the creature, it 
workes not alwaies oneway : Phyficke and all I 
other things are inconftant^fometimes it helps,! 
fbmetimes not 9 yea many times when as yee \ 
have all the meanes yet they faile $ to (Tiew that 
there is an influence from God , and that the 
creatures are vanifhing D perifliing and uncon- 
ftanr of themfelves. 

Thirdly, it muft be fo, becaufe it is finfull to 
looke comfort from any thing but from God : 
becauie by this wee attribute that to the crea- 
ture , which onely belongs to God • which is 
Idolatry. The creature fteales away the heart \ 
in an imperceptible manner, as Abfolow ftole 
away the peoples hearts from David 5 or as the 
adulterer fteales away the love of the wife from 
her husband. This makes you (erve the crea- 
tures : this makes you to fettle your affc&ions 
on the creatures : if they faile, yee lorrow $ if 
they come ye joy : and ye doe this with all joy, 
with all delight and pleafure^anddefire^ This 
is a great finne, nay it is the grcateft finne : as 
adultery is the greateft finne, becaufe it fevers 
and diffolves the marriage ^ (bis this the greater 
becaufe it fever us from God, and makes us 
cleave to the creature. 

The 



1. Sam«i).£. 



8 



Vfi I. 



pfal.^8.20, 



i Sam.14. 



A Remedy againfl Corvetoufnef[e % 



The maine Confe&ary and ufe from this, 
is 5 To keepe you from hafting after worldly 
things : men are never weary of feeking them, 
but ipend their whole time in getting of them 5 
and this is thereafon , why the things that be- 
long to falvation are fo much neglected .• men 
fpend fo much time in a thoufand other things 
and trifles, that they have no time at all to ferve 
God in : they are bufie about riches, honours, 
credit 5 or the things whereon their pleafures 
doe pirch ; but if this be digefted, it will teach 
you to feeke all from God , who difpofeth all 
things, and to whom the iffnes of life and death of 
good or evill doe belong. Confider with your 
felves and you (hall finde $ that the reafon 
wherefore yee feeke for outward content and 
comfort, is becaufe you thinkeit will doe you 
good if you have it, or hurt if you have it not. 
But herein you erre,giving that to the creature 
which onely belongs to God. Efay 41. 23. If the 
idols be God, faith the Lord Jet them doe good or evilly 
Tbefcope of this place 3 is to cut off t lie whoriQi 
and adulterifh affe&ion of thofe, who have an 
eager and unweaned defire afrer earthly things, 
by fhewing,that they can doe us neyther good 
nor hurt. Therefore God puniihed David ex- 
ceedingly for wtmhringthe people 5 becaufe hee 
thought that rhey could ftrengthen him aeainft 
his enemies without Gods helne. VVher-' 
Ieremyrf.ii. 24 ihmfayththe Lord Jet not the wife 
man^loryinhk wijedome, neyther let the mighty map 
glory in his mighty neyther kt th rich man glory in his 

riches 



A Remedy zgainfl Qoyetou/neffe. 



riches J)Ht kthim that glorietkglory in this j that he 
underftandethand kgmeth that I am the Lord jttsif'h 
execute lowing bytdeffe Judgment and Rtghteoufnefo 
in the earth. AMfheihouId have laid; If thefe 
things could doe you good or hurt, there were 
feme rcafon that you might feeke them : but 
there is nothing in them that you fhouid defire 
them - For it is I onely that execute Mercy and ludge- 
mint, all good and evill is from me. Therefore 
Pjalme 9 e2. we have this caveat given us.Ifrii hts 
increafefet not pur hearts upon f&«r,magnifie not 
j our felves in them or for them , for all good 
and comfort is onelv from God^ e!fe you might 
fet your hearts on them:, but now all power and 
kir.dnefleisfrom him* therefore your wealth 
can never doe ft. 

But it may bee obje&ed : That God doth 
comfort us and make us happy in this life by 
meanes,and riches are the meanes : Wherefore 
then may we not feeke to them to get this com- 
fort? 

To this I anfwer $ That God doth reward every 
man according to hisu>ork$s , not according ro his 
wealth. Yea he can comfort us without thefe $ 
For he istkeGod of all Consolation 1 2 Cor. 1.5. and 
that both Inclusive znd Exclujfoe; all comfort 
is in him, and from him, none without h*m. If 
we thinke to have it from honours % w*. alth or 
friends, wee deceive our felves, for they are 
vaine and profit not, 1 Satn.i2.zi«22.T*rwy<>e 
not ajtde 9 for tlxnfhaliiee goe after vaine things 
which cannot profit nor deliver \for they are vaim. All 

B thefe 



ObieS. 



Anfw. 



IO 



Ob'uti;. 



A Remedy agrinft ColpetoujnejTe 



thefo things without God, will profit you no- 
thing. 

Bat will not health, wealth and friends profit 
us ? 

No.not at ail,they- are vanity, they ^re empty 
in themfelves, they cannot doe it : they arc in 
themfelvesbuc vanity 5 having the creature yee 
have but the huske without the graine^he (hell 
without the kernell. The creature is but empty 
of it felfe - y except God put into it a fitnefle to 
comfort you % all is vanity and nothing worth, 
and this vanity is nothing but emptinefTe. And 
this ferves to correft the thoughts of men,wbo 
thinke that if they had fuch an eftate , all their 
debts paide ,. if they had fuch and Inch friends, 
then all would be well with them: and who is 
it that thinkes not thus? But let thofe tfcut en- 
tertaine fuch thoughts , tonfider the vanity 
of the creature; all our finnes proceede from 
the over- valuing of the creature: for finne is 
nothing bur an avcrfion of the fbule from the 
immutable God to the creature. Labour then 
to conceive of the creature aright, to fee that it 
is vaine : this will kcepe you right, and hinder 
you from going froHjGpd and cleaving to the 
creature. 

Toprefle this further, confider thefe foure 
things. 

Firft,if yee goe another way to worke , be- 
lieve ^11 yee fee, and feeke comfort in the crea- 
ture • confideryee (ballloofe your labour. It 
is not in the power of the creature to yeeld 
yee 



A Remedy againftCoDetoufneffe. 



yee any comfort ^ if yee bufie your fclves in 
fceking any comfort from it , yee walke in a 
vainefbadowrPp/. 39.6. Sttrelj everjwanwal- 
keth in a vainefhadow fttrelj theytre all difquietedin 
vaine : He heapeth np riches and kgowtth not wkofiall 
gather them : If we lookc comfort from riches, 
we iooke it but from a fhadow , all our labour 
is in vaine. There is zjbadow of the Almighty in 
which feme men walke, where they fta!l bee 
fare to finde this comfort: Others there are that 
walke in the fhadow of the creature, in the va- 
nity of their mindes, feeking comfort from it:, 
thofe who thus walke fliall be deceived. A fha- 
dow though it feeme to be fbmething, yet it is 
nothing ^ it may feeme to have the lineaments 
of a man or fbme other body , yet it is nothing ; 
So thefe outward things may feeme to have 
fbmething *n them, but yet indeed they have 
nothing $ thofe who feeke for comfort in them 
commit t^o evils, lerem. 2. 13. Thejforfakg God 
the Fount aine of living Waters % and digge unto them 
$elves pits which mil hold no water. God having all 
comforts in him, comforts never failing 5 be- 
caufe there is a fpring of comfort in him , yet , 
wee forfake him , and digge to our felves pits, j 
which if they have any water it is but borrowed 
and not continuing $and that water which they 
have is noneofthebeft , it is muddy and will 
not alwaies continue : wherefore pitch your 
affe&ions on the true fuhftantiall good , not 
on vanities : If wee fee a man come to an 
Orchard foil of goodly fruits and bee fhonld 
B 2 carch 



P&1.91.* 



i 2 \ AR emedy again ft Covetoufneffe* 



cacch oncly ar the ftiadow of them, netling 
his hands, and (pending his labour invaine, 
we would account him either a fooleor a mad- 
man ^ yet wee in the cleare Sunne-ihine of 
theGofrell, (fuchisour madnefle) doe catch 
and feeke atter ihadowes with trouble of 
minde and forrow of heart, negle&ing ehe fiib- 
ftance. 

Secondly ,Confider that you feeke your hap- 
pinefle, the wrong way, in thac you freke it 
in worldly things, they are not able to heJpe or 
make youhappy^becaufe they reach not to the 
inwatd man : the body 13 but the (heath and 
cafe , our happinefle lies not in ic ■: Co in the 
creatures , their happinefle confifteth not in 
themfelveSjbut in ibmething elfe: It lies in ob- 
ferving the rule that Gad hath aoppyntedto 
them: the fire,obfemng the rule that God hath 
given it, is (lire 5 (b is it of water, fo of ail crea- ' 
rures animate and inanimate, their happinefle 
confifts in oblerving the rule that God hath pre- 
fer ibed to them. The Law of God is the rule 
that we muft walke by /allowing it as a rule we 
are happy .• hee that keepeth the Comminde- 
ments (ball live in them : hee that departeth 
from them is dead. Every motion of the Fi(h 
out of the water is to death , but every moti- 
on of it in the water is to life : So let a mans 
motions bee towards God, then they are 
motions to life , but flet him move after out- 
ward things^and it is a motion to death and mi- 
(ery 5 therefore., if yee feeke this comfort from 

out- 



A Remedy againft Colpetoufnejfe 



JJ 



outward things yee goc the wrong way to 
get it. 

Thirdly > Confider that you make a wrong 
choyce, ye feeke not that which will doe it. If 
} ou feeke for this comfort from God , all is in 
one place, but if ye feeke for it in the creatures, 
yemuft have a multitude of them to comfort 
you- yemuft have health, wealth, honours, 
friends, and many otherthings 5 but one thing 
will doe it if ye goe the right way: ye fhall finde 
it onely in God. Martha Jheeww troubled about Luke 10.41,41 
matythtngS) when as one thing onely was nece£ary. 
If ye feeke comfort in earthly things , ye mult 
have a thoufand things to helpe it , but godli- 
nefTe which hath the promife of this life and of 
the life to come doth yeeld this comfort of its 
felfejfthatye feeke kin it. It is a great advan- 
tage for us to have all comforts in one thing ; 
Godlineffe onely hath ail thefe comforts.there- 
fore feeke them in it. 

Tourthly, Confider, that that comfort and 
happinefTe which you have from the creature, 
is but a dependent felicity,and it is fb much th e 
worfe 5 becaufe it depends on the creature, 
which is mutable and uncertaine : how much 
better isit to depend on God, in whom is nofha- ! Iarrcg ll?t 
du« tf variety or change. Every creature u weaker 
by how much it hath more dependency on 
another creature : and fo are ye weaker by how 
much more yee depend on outward things. If 
yev depend on friends j rhey may change their 
affe&ions, and become yonr enemies, or dearth 

B 3 may 



14 



A Remedy againfi Colpetoufaeffe. 



may take rhem away, and then your happineffe 
is gone : If ye depend on riches, P/v. 23.5. JfV// 
tkoxfct thine eye on that which is not .<? For riches 
certaivelym ke tlwufelves wings , and fin away like 
an Eagle towards Heaoen^ and then your happi- 
nefleisgoie: But if yee feeke and place your 
happincfle in God, in whom U no change nor 
alcerauon^chenkis perpetaall. A dependency 
on thing- that are mutable will yeeld no com- 
fort , becaufc God will have all to depend on 
him r elfe: therefore, i.Cm. i.y>Xhrifto$Godis 
made unto m^ WifelomeiandrighteoHlneffe and San- 
Bitication, ani Redemption. Thatnoflejh might re- 
ioyeein itfelfe but that he that glorieth , might glory 
in the Lord. For this end, God conveyed Cnrilt 
unco us ^ that he might make as belie ve^thac we 
fare not the better for anyxreature, that Co we 
might re joyce onely in the Lord : therefore he 
hath made Chrift redemption from all evill, 
that he might fumiQi us with all good : Chrift 
hath redeemed us from hell and mifery , from 
want of good things : feeke not then a depen- 
dency on the creature, thinke not that it will 
better you, and this will make you to depend 
on Chrift. Therefore for thefe regards corred 
your opinion of worldly and outward things, 
and judge of them with righteous Iudgement; 
depend onely on God if you will have him to 
be your portion, as he was theLevites : Refufe 
him not as the Ifraelite*did> depend on him in 
good earneft. A little you fay, with Gods blefc 
fing will doe much; Labour not therefore^ ney- 

ther 






A Remedy again ft Coloetoufneffe. 

ther toyle yee to leave great portions to your 
children (the common pretence that men have 
for their covetoufnefle) though you leave them 
never fo much, if Gods blefling be not on it, it 
is nothing, it can yeeldthemnocomfort} yea 
many times it is an occafion of their hurt. If 
then Gods blefling be all in all,if thatonely can 
adminiftcr comfort and make us happy ,1 would 
aske you this queftion ? What if yee did leave 
your children onely Gods bleffing,wou!d it not 
bee fufficient though you leave them little or 
nothing elfe? Yee thinke not Co : and yet what- 
soever yee can leave them without Gods bk£ 
fing,is nothing worth. Preachers labour much 
in this, to draw you from worldly things , and 
all to iittle purpofe : It muft be Gods teaching 
that perfwades within,that muft effeft it : yee 
muft therefore take paines with your hearts, 
the generality of the difeafe (hewes that it i s 
hard to be cured} Labour therefore to finde out 
the deceipts whichdoe hinder your pra&ife of 
theft things^ which are theft. 

One Deceipt that deceives men is, that they 
are ready to fay, that theft things are the blet 
fingsofGod. Why then fhould not we rejoyce 
in them i As for affli&ions they are crofles,and 
therefore wee grieve for them : if theft then 
did not adde to our blefledneffe, why count 
wee them bleffings , and account poverty as a 
croflc? 

Tothislanfwerc, that if yee take them as 
bleflSngsyee may rejoyce in them,asthe inftru- 

B 4 menrs 



if 



Veceift.u 



1« 



A Remedy againft Coipetoufneffe. 



merits by which God doth yoa good. Bieffings 
are relative words, they have reference unto 
God : if yee confider them without reference 
unco him, they ceafe to be bleflings : therefore 
if ye confider them meerely as bleflings, ye may 
rejoyce in them. Now ye receive them as blef- 
fi ngs. 

FirfUf yee depend on God for the difpofing, 

continuingjand want of them,if yee thinke yee 

fha'i enjoy them no longer than God will. If 

ye thinke this with your felves,we have Wives, 

Chi!dren,Friends,and Riches/tis true we have 

them,but yet they (hall not continue with us an 

houre or minute longer than God will : If yee 

thinke fo in good earneft , then yee rejoyce in 

them as bleflings. A man that is relieved when 

he is in danger, lookes more to the will than to 

the hand of him that helpeshim: wee loofce 

more to the good will of our friends , than to 

their gifts : fo wee fhould looke more to Gods 

Will and pleafore > than to the benefits which 

he beftowes on us. The confederation of thefe 

things as bleflings,rauftrai(e up yourthoughcs 

to heavenly things,to confider that whatlbever 

is done in earth , is firft afted in heaven ^ the 

Sunne is firft eclipfcd there, and then here: 

fo your eftate* are fijft ec iipfed there, before 

chat they are here. Looke tbei efore on God 9 

and on thefe as meerely depending on God?, 

Wil^andthen you enjoy them meerely as blet 

fings. 

Secondly, yee looke on them as bleflings , if 

vee 



-J-3*^ 



J Remedy againfi Cmittou/mfe. 

yee looke on them f©, as to know 3 that yee may 
have them in aboundance without any com- 
fort, lnitruments have nothing of therafelves ; 
whatfbever they have is pnt into them. A mar 
may have wealth^fiiends, and all other outward 
thiogs, his mountaine miy (eeme to be ftrong 
yet without Gods blefling on them, hee may 
want comfort in them. When asyee thinke 
thas 5 that yee may have thefe things without 
comfbrt 3 iti3 afignethat your eye is on God, 
that yee looke on them onely as the Vehicuiaes 
or Conduit pipes,to convay comfort. The ay re 
yeelds light as an Inftrumsnt^though it hath no 
light of its owne : the water may heate, but net 
of its felfe , but by that heate which is infufed 
into it by the fire: So if a man drinke a Potion 
in Beere, the Beere of its felfe doth not worke, 
but the Potion worketh by the Beere : So it is 
with all outward bleffings , they of themfelves 
can yeeld you no comfort at all , but if they 
yeeld you any, it is by reafon of that comfort 
which God puts into them. 

Thirdly , yee doe them enjoy them as blef 
fings, if you thinke that you may have comfort 
without them : the ebbing and flowing of out- 
ward things doth not augment your comfort or 
diminifh it : Thofe that have not any outward 
bleffings , may have more gladneffe and comfort in 
their heart s^ than thofe who ft Come and Wine are in 
creafedj Pfal.^.j. Thofe who have but a final- 
Cottage and a bed in it 3 are many times more 
happy, more healthy 3 and lleepe more quietly,] 

than 



>7 



)S 






Pfal.37- 1 ^ 



Phil 4«i *• 



» ■■ ■ i n ■ i ■ iii 

i4 Remedy againft Covetoufnefe. 
■ ■ ■ ■ 

than thofe rich men, whofe wealth will not fuffer 
them tojleepe : Ecclef. 5.12. Many there are, that 
fecme co want outward things and comforts,yet 
are full of inward comforts and delights : Many 
thcreare, who like Pauhnd the ApoAks.Seetne 
to have nothing >and jet fojfeffe all things : As it u 
all one with God to helpe with few as with many • So 
he can comfort widi few friends and externall 
bleflings,as well as with many: Yet he^a mak$ 
a little that the righteous have 3 more comfortable 
than all the revenues of the ungodif^ be^ they never 
fo great. That whicn hath beene fayd of blefc 
fings, the like alfb may bee (aid of erodes $ yee 
may grieve for them if yee cake them as crof 
fes but withall take heed, that you accout not 
thofe things ascrofles whichindeedare nocrof- 
fes. Want was no crofle to Pauljiox yet impri- 
fbnment: for in the one he abounded^ the other 
he fungi It is advantage unto us many times to 
have outward bleflings taken from us. It is ad- 
vantage to us to have bloud taken awav in a 
Pleur ifie .• it is good fbmetiraes to lop tree9 3 that 
fo they may bring forth more fruity fo it is good 
maay times for us to have crofles to humble us, 
and to bring us nearer to God : yet yee may 
(brrow for the lofle of thefe things, and take it 
as a crofle, if yee can fay this from y oar hearts, 
that yee are not affli&ed, becaufe yee are made 
poore, becaufe your wealth is taken from you 
but becaufe it is Gods pleafure to take it from 
you, either for the abufe of ic,or elfe to puniOi 
you for fome other finne.So if that yee are caft 

into 



J Remedy agamji Co*vetoufneffe. 

into fome ficknefle 3 ye may not grieve for it as a 
cro(Temeerely,as it is a fickneffe 3 bac as yee con- 
ceive the hand of God in inlaying icon you as a 
punifhmenc for your (inne. 

1 he fecond Let and Deceipt is, the prefent 
fence and feeling that wee have of the comfort 
rhat comes from aboundance. 

Men are ready to fey, that they feele comfort 
from aboundance of outward things : therefore 
whatsoever you fay to the contrary., is but (pe- 
culations and fancies. Men are guided by fence, 
which cannot be deceived 5 we finde and feele 
comfdrc in theft things by experience, we fee a 
reality in thefe things, and therefore whatfbe- 
ver you fey to the contrary 3 is but vaine, and to 
no purpofe. 

To this I anfwere, you mull: not judge of 
things according to fence [ for fence was never 
made a Iudge by God ,to judge of thefe things^ \ 
but judge of them according to faith and recti- 
fied reafbn, which judgeth of things that are to 
come* that are pall: and prefent all together, and 
Co can heft judg of thefe things as they are.Now 
for to helpe your judgements in thefethings. 

FirftjConfider what the Scripture doth fay of 
them : what it doth fay of pleafiare^friends^nd 
riehes:the Scripture prefents things as they are, 
and that tels you that they arc but Vanitj of va- 
nities, and thst all is vanity. 

Secondly a confider the Iudgements of orhers 3 
concerning them who have beene on the ftage 
of affii&ions > and have abounded with good 

workes 



19 



Decetyt .*, 



Anfc 



Eccles-i.a. 



zo 



A Remedy againft Coioetoufneffe. 



workes whilft they lived , but are now gone. 
Thirdly 5 confider what ye will judge of them 
at the day of death : then men are awaked,they 
fee thefe things as they are indeed, and then 
they befoole themfelves that they have (pent Co 
rruchtimein feeking after thofe things which 
wiil not profit them, and fpent fo little time in 
feeking after falvation. 

Fourthly, Iudgenotofthem as you finde 
them for the prefent, but likewife as you fhall 
finde them for the time to come, judge of all to- 
gether. 

Now for Sence : you muft underftand that 
there is a double fenfc. 

Firft, there is a fence and feeling of the com- 
fort of the creature,as a man that is benummed 
with cold^is refreshed with fire ; or a man that 
i3 fainty and feeble in heart , is refrefhed with 
wine. 

Secondly, There is a fupereminent comfort 
proceeding from an inward apprehenfion of 
Co is favour towards us, in giving thefe blef- 
fingstou?. 

There may be an inward diftemper, which 
my make our joyes to be hollow and counter- 
feit : there may be fadnefTe of heart ? when as 
there is outward joy 3 becaufe there is an inward 
indfuperement fence which affYftsthe heart 
another away: and therefore, Ecckf.2.2. Exter- 
mllloy, is called mailoy ^ becaufe wee minde it 
not : It is the joy of joyes, and life of comfort 
chat is from within, that proceeds from the in- 
ward 



A Remedy againfi Cpyaaufneffe 



2.1 



ward man. As the fouie is ftongcr.and the more 
itisin health, fo it findes more comfort, both 
excemalland fuperemiaentcomforc:Gjaces are 
to thetbule as health to theb 4/ $ the more 
and greater they ate 3 the more comfort they ad- 
mini Aer. 

But yee may objeft that the creature can ad- 
minifter its owne comfon and ofitsfelfe. 

To this I aniwere - That there is an aptneffe 
and fitnefle in the creature for to comfort us, 
but yet it can y eeld us no comfort without God r 
Wherefore keepe ypyir afe&ions in fquare, 
have f> much :jpy a^d^efight in tire creature., 
as the creature requires, and no more 5 if your 
affeftions hold a righr proportion with thenr 
objeft$,they are right $ therefore thus farre yee 
may joy in the creature 3 and no further. 

Firft 3 Yee may joy in it with a remifle joy, 
and yee may alio forrow for it with a remifle 
forrow, yee may joy in it as if yee joyed not, and 
fomvp in it as if yee forr&wed not. 

Secondly, Yee may joy in themVith a loofe 
joy and affeftion^ astheyfet loofetoyou, (o 
yee may fet loefe to them, 1 Cor, 7. 2 9, 3 0, 3 1 . 
Brethren the time isfljort^ it remaineththerefare that 
thofe who have wives, bee as t faugh they hid none^ 
that thofe that weep* be as thongh they mpt not 5 that 
thofe that reioyce , as though they reioyced not $ and 
thofe that bay as though they poffejfed not 5 and thy 
that ufe thhwrldj as not abttftng it : That is , lee 
your affedVioasba loofetothefe things : Take 
any of thefe outward things, yee may caft your 

affections 



ObuB. 



Anfw< 



i.Cor7-30' 



IX 



Deceh.^i 



t/lttftver. 



A Remedy againftCoT>etwjneffe. 

affections bee loofe to thefe things : Take any 
of thefe outward things, yee may caft yoar af- 
fe&ions on them in a loofe manner: goe no far- 
ther than this 5 For thfajhion eft he world paflhth 
awa)^ Yee may bee taken away from it* and it 
from you^therefore affe&it no other wife, than 
a tranfitory thing, and with a loofe and transi- 
ent affc&ion,willing to depart from tt s whetifo- 
ever it fhall pleafeGod to take it from you. 

Thirdly 3 ye may love them with a dependent 
affe<3ion$ they are things of a dependent na- 
ture, they have no hottome of their owne to 
ftandon^theyonely depend on God, and fo yee 
may love them as depending on him.- eyeing 
the Fountaine , and not the Cifteme from 
whence they flow : take not the light from the 
ay re onIy>but looke to the Sunne from whence 
it comes. 

The third Deceit , is falfe reafoning : Wee 
finde it otherwife by experience : we fee that 
a diligent hand make th rich 2 and bringeth com- 
fort : we fee that labour bringeth learning • and 
for the labour which we take to get ir 5 in recom- 
pence of it>it makes us happy. 

To this I am/were,That this chaine doth not 
alwaieshoId.-God brcakss it many times^riches 
come not alwaies by labour , ncr comfort by 
riches ^ except God bee with the labonr 3 the 
labour profits nothing, pfal. 12 7.1. Except the 
Lord build the houft^ theylsfour iftvafatthat build 
it: Except tktLsrdkeepe the tit}, thzWatchtitn 
watch but invmt. If is in value to rife ftp earetjjo 

#* 



ji Remedy agawfl Cwctoufnetfe. 



goe to bid Irte, to eat e tfo bmd afearefittoejfe : Yee 
f hall not reape the fruit yee cxpeft,unkfle God 
be wkh your labour, IfChriftbeabfencthe 
Dljdples may labour all night and catch miking • 
hue it he be prefent with them , then their la- 
bour pn>fpereth, then they enelofea multitude of 
Fi/b&i So when as we labour and take patnes, 

■*■ minketobe ftrong in our ovrne ftrengch 
without Gods helpe, wee goe to worke with a 
itrong key which will not open $ but if Gods 
hanibe in the bufineffe^we doe that with grea- 
:er facility and eafe which God hath appointed 
we (hould doe. You may fee this in Iafeph,God 
parpofed t 1 make him a great roar* 9 - fee with 
what facility he was made the Qovermur of<s£* 
gypt next to vharaoh without Us avnefeefyug , and 
beyond his expectation : Sp it was with Mordecai $ 
£q with David 1 God appointed to make chem 
great , and therefore they became great not- 
withftanding all oppofitipns . On the contra- 
ry y let man goe on in his owne ftrengch ; and 
he (hall labour without any profit ac all : Hence 
it is , that many times wee fee a concurrency 
of all caufes , fb thac we would thinke that the 
eflfeft muft needs follow, and yet it followes 
not : and if it doth follow, we h$ve no comfort 
in it. 

Firft, becaufe God makes an infutaWenefle, 
a difproportion betwixt the man and the blef- 
fipg • as betweene Judas &nd hh Afoftkfkip. A 
man may have Tables well furniflied , Riches 
in aboundance, a wife fit for hinij and yet have 

no 



Lukcj.f. 



14 



Eccles.?.!! 



Deceit. 4. 



^#/»>, 



A Remedy againfl Co<vetmfne[fe^ 



no comfort in them, becaufe God puts a fecret 
difproportion betwixt him and them. 

Secondly, though there be a concurrency of 
of things^yet God may hinder the efFeft^ fome- 
times for good., (bmetimes for evill : As EliflM 
hisfervant was ready in the nicks , whm the shuna- 
mitt came to beg her poflefftins and Land of the King, 
2 . King. 8. 5. 6. Hew as then telling the King how 
Elifha had refhred krfonne to life, which furthered 
her $uiu Soon the other RJ^ Abraham-, When he 
was to offer up hisfonne Ifaac : in the inftant Qodfent 
theRammetkdintfjeMjh) Gen. 22.13. So Saul 
when as he purpofed to kill David 9 God colt him 
away to fight with the Philiftim : and as God hin- 
ders the effeft for good,fo he doth for evill. 

Thirdly, God doth it fomerimesby denying 
fuccefle unto the caufes. The hatieU k not alwaies 
totheflrong: when there are caufo and the effeft 
followesnot, it is becaufeGod doch difpofe of 
things at hispteafure, and can turne them a 
contrary way : health and comfort, joy and de- 
light, follow not outward bleflings^except God 
puts it into them. 

The fourth Deceit is this : Thefe things are 
certaine & prefent,but other things are doubt- 
full and uncerta'me j we know not whether we 
(hall have them or no. 

Tothislarifwer, it is not (b: Future 3 fpiri- 
tuall, and eternall things 9 flrcnotuncertaine^ 
but thofe things which we enjoy here^re^thofe 
things which wee here enjoy , as alfo wee our 
felves ? are (ubjeft to changes and alterations : 

we 



A Remedy zgainft QoVetoufnejfe. 



we are men en the fea , having ftormes as well 
as calmes. Wealth and all outward bleffings are 
but tranfitory things.- but faith and fpiricuaiJ 
things are certaineand endure for ever : wee 
t have an Almighty and unchangeable God , an 
immortatt incorruptible inheritance: that; fadeth not 
a&ayrefervedfor us in tkhighefl heavens. In tem- 
poral! things , who knowes what (hall bee to 
morrow^ in themthou canfinot boaftofto morrow. 
but as for fpir ituall things they are certame, 
there is no ambiguity in them. But the maine 
anfwer that I give is, that here we muft uie our 
faith \ confider the grounds on which faith re- 
ltes,and then the conclufions and conferences 
that arife from them, take heed to them and be 
not deceived. If ye beleeve God to be the Re- 
mrderofall thofethattruft fohim j&yoxx fay he is, 
why reft you not on him? Why are yee not 
contented with him for your portion? Why 
thiiike yee not him fufficient ? If thecrearure 
be God.then follow it $ but if God,be God, then 
follow him,and be fat'sfied with him : Labour 
therefore for faith unfained , and walke accor- 
ding to it. 

If then it be vaine and finfiill tofeeke helpe 
and comfort from any creature, or from riches, 
and to thinke that they can make us live more 
comfortably ^ hence then confider the finful- 
nefle of it, and put it into the Catalogue of 
your other finnes, that formerly yee have had 
fuch thoughts. Every one is guilty of this finne 
more or lefle^and this is a finne not fmall but of 

G a 



M 



i Pet.1.4. 



Prov.j7 t i ( 



Hcb.u.tf. 



l6 



lohn^H* 



A Remedy againfl Colpetoujfieffe. 



a high nature b It is idolatry : In the times of ig- 
norance, Sathan drew many men to groflc Ido- 
latry ., to worfhip (tockes and ftone^ but now he 
diawes them to another idolatry lefle percep- 
tibie^and yet as dangerous in Gods fight as the 
other, who isafairit>andcan difcerm and pry into 
it. Lee us therefore examine our hearts, and 
confider how much' we have loved and trufted 
the creature ; let us condemne our felves , and 
re&ifie our judgements, and judge of things as 
they are ; Let us not thinke ourfelves happy 
for that wee enjoy the creatures \ let us not 
thinke our felvesblefied in thou, butonelyin 
Cnrift,becaufeit is not in their power to make 
us happy. If we have fb joyed in the(e,or loved 
them fo as to love God leffe jt is adultrous love 
and joy* We have no better rule to judge of fat 
dulterous love than this , when as otir Ipve 
to the creature, doth leflea our love towards 
God. 

Now leaft we be deceived \m our love to the 
creature , 1 will give you thele foure fignes to 
know 3 whether your love to it be right or no. 

Firft , fee if y^ur affections to the creature 
caufe you to withdraw y ur hearrsfrom God. 
ler. 17. 5. Cur Jed be the mm that makfth flijh Us 
arm and P;hjekart departeth from tix Lord 1 it is 
a figne wee make flefh our arme , whenas wee 
withdraw our hearts from God g we ma'<e the 
crearure cur aime, when as ir vvithdrawes us 
f m God, 1 Tim. 5. 5. sheeihzt is awiddew in- 
died, trufleth in God, and contimteth in Jupplicatiovt 
night 



A Remedy againfl Co vetoufnefTe. 

night 3 and day : This is a figne that rhey trufted 
m God 3 nct in the creature 5 becaufe xh< y prako 
onto him. Confider whar your converf&tion is 
whether it be in heaven or no : W8C 3, 20. Our 
eonverfatianism Heaven : the regieft ug and not 
-'minding of earthly things in the former verfc 
(hewed him not to be of an earthly conve^fe- 

(tion. The more our hearts are drawne from 
God., the more are they fixed and fer on earth- 
ly things. 

Secondly, confider what choyfe,yeemafe 
when as theft things come in competition m\h 
God and fpirituall things : what Bils of Ex- 
change doe you mak£ ? Doe ye m&c yee friends 
oftfa unrighteous Mammon, not caring tor thefe 
things when they come in competition with a 
good confcience, or doe yee forfake God, and 
fticketothem? 

Thirdly 3 confider what your obecfience i 
to God \ whether his feare bee alwaies before 
your eyes;or whether riches fet you on worke 
or no: what mans obedience is filch ishis truft \ 
if yee obey God 9 then y^e truft in him k if 
yee obey riches, then yee truft in them,and not 
in God. 

FourthIy,confidf r what your affe&ioas are .* 
nothing troubles a holy man but finne 3 which 
makes him feele helpe at Gods hands, and not 
in thefe : on the contrary , nothing trouble a 
worldly rmn ? but loffes and crofles, finne trou- 
bles. him nor at all : By this judge of your love 
to riches 3 whether it be right or no. 

C 2 Thus 



*7 



Lukcji^, 



18 



2>tfff.2, 



A Remedy again ft Coyetoujnejje. 



Luke x 1. 1 pi, 

Jain.4'5 > 



Thus much of the fint generall Do&rine^wt 
come now to the fecond, which is this. 
that Covet oufafc is to be mortified. 

That Covetoulncffe is unlawful!, a!l k^ow 
it : the thing therefore that will be ufefuli 113 
the handling of this point, will be to (hew you 
what Covetoufhefle is^ and why it is to be mor- 
tified. 

Now tofttew you what it is. 

Covetoufnefle may be defined, tsBea fitfull 
dejtre of getting or kftyfag money or wealth inordi- 
nately* 

Firft,itis afinfulidefire,becaufeit is a luft, 
as lulling after p : ealqre is called Voluptuouf- 
neffe ^it is alfo inordinate, the principle being 
amifle, and likewise the obje£t .-. The principle 
isamiiTe, when as we over-value Riches, feu 
greater beauty on them than they have , and 
feeing them with a wrong eye. wee luft after 
thero,by realon that we overvalue them $ And 
thus to overvalue them,thus toluft after them, 
and to thinke that they can make us happy, h 
Idolatry.. Theobie&of it is as bad as the prin- 
ciple, when as the end of gating riches, iscy- 
ther to raift us to a higher condition, or xofer* 
delicto u)ly even day - ox cite to f^esdtkm o&jotae 
hft as well as to keepe them. r 

Secondly , it is of getting or keeping moneys 
of getting it inordinately, when as we ^eeke 
it by wrong meanes- orof keeping it inordi- 
nately ^and that in two cafes, f irft, in not be- 
llowing it on our fel ves , as, we ought. There 

is 



A Remedy agamfl CoDetoufneffe. 



*9 



h tenacity of this fort among men, Ecclef 4.1 3. 
There is a great evill under the Sunne$ namely , Ri- 
ches kept by the owners thereof to their hurt : When 
as it h emely and good for a man to cate and drinke , 
andtoenioy the goodofall his labour that bee Ufyth 
under the Sunne , alt the dales of his lift which God 
grveth him, for this is his portion : And thus to 
takg his Portion and to rcicyce in his labour is the 
gift of God. Ecclef 5. 18. 19. then fecondly, in 
not giving to others , befog too ftraight 
handed, having goods and feeing others to 
want. 

The kft and chiefe thing in the definition is, 
Inordinately, that is* befides the rate of Gods 
Word. A thing is faid to be inordinate, when 
as it is befides the fquare, and in doing thus, we 
doe amide. 

Now this affeftion of feeking money isfayd 
tobeinordinate ? inthefe fourerefpe&s. 

Firft, when as we feeke kbymeaftre, more 
than we (hould. 

Secondly, when we feeke itby meanes, that 
wefhouldnot. 
Thirdly ,when we feeke it for wrong ends. 
Fourthly, when we feeke kin a wrong man- 
ner. 

For the firft,we offend in the meaftre,'when 
as we feeke for more than God gives us : that 
which God gives every man .that is his Portion here 
Ecclef. 5. 1 8. And he that defireth and with-hol- 
deth more than his portion,ishe that offendeth 
in the meafure,,?/^. 1 1.24. 



i 
2 

3 

4 



jo 1 AR emedy again ft Covetoufneffe. 



obkS. 



Anjwtr, 



Luke i ^ 3?. 



But how fhall I know Gods Will , and what 
my portion is ? 

1 anfwer , by the event : fee in what eftatc 
and condition God hath fet you,fee what eftat e 
he hath given yon, this is your Portioa , ariid 
with it you muft be contented. God hath a So- 
veraignty over us, we are but his (ubjefts , and 
muft be contented with what he gives us : you 
are contented with that which your father or 
your Prince gives you j therefore you muft re- 
ceive that which God beftowes upon you, with 
allhumilky and thankfulnefTc.If we befoundly 
humbled, we confeffeonrf elves worthy to k deftroj- 
ed } Ezech* 3 6.3 2 . VVe confefle with lacob Gm 32 
1 o. That wee are uvworthj of the kaft of Gods mtr- 
cksi) that the leaft portion is more than we de- 
ferve. The Prodigal! being humbled, was con- 
tented with the loweft place in his fathers 
houfe, to be as one of his fathers houfhoidfermnts : 
and fo we ought to be content with that Porti- 
on which God hath given us , bee it never fo 
fmall,becaufe it is more than wee deferve • and 
if we defire or feeke for more,this defire is fin- 
full. 

Secondly , as wee ought not to feeke wealth 
more than is our due;, fo we ought not to feeke 
it by unlawful! meanes J not by ufury^gaming, 
o^preffion, fraud, deceit, or any other unlaw- 
ful meanes. ladde this of gaming, becaufefc 
is unlawfull ( though it bee little confidered : ) 
for it is no meanes that God hath appoynted or 
fanft ified for to get money j becaufe it is ney- 

ther 



A Remedy zgainfl Qoyetoujneffe. 



ther a gift nor a bargaiue. I difpuce not now ; 
whether playing for trifles 3 to pur life inro the 
game be lawfully but of gaming wirh an intent 
to get and gaine money or wealth $ this I fay is 
anunlawfullmeanes, and (uch as have gotten 
money by thefe unlawfull meanes 5 are bound to 
refHtution. 

Thirdly, when the end of our feeking after 
money is wrong/then our affection is finfull.as 
if we feeke it onely of its felfe , that we may be 
rich ^or tobeftow itoncurlufts. If wee make 
this our end, to beftow it on cur luft, and not 
f on neceflaries onely 9 not contenting our felves 
• with fo much as fhall fer ve our turnes ^ if wee 
feeke it thus, we feeke it in cxcefle. He that de- 
fires money for a ;ourney 3 defires no more then I 
will ferve to defray the cofts and expcnces in 
his journey J fo if a man defires money for any 
other erd ? he defires as much as will ferve him 
for that jSurpofe J and no more. So in ether 
things : he that i? ficke 5 defires as much Phy- 
ficke as will cure him 9 and no more : fo wee 
ought to defire as much as will ferve our necef- 
fities^and no more. But if we defire it forambi- 
tion^pleafiires^or any other by~refpe& 3 this de- 
fire is finfull and inordinate. 

Laftlyjt is inordinate^when as.we feeke it in 
a wrong manner 3 which confifteth in thefe 5. 
particulars. 

Firft.when as we feeke it out of love unto it^ 
and this manner of feeking it 5 is fpirituall adul- 
tery. 2^/4.4. Yee Adulterers and Adultreffes, 

r. c 4 kpovp 



?* 



?* 



A Remedy againfi CoDetoufnejfe. 



know yea not that the frien ijhipofths world , is an 
omnitywith Cod , aniwhofoeveris a friend of the 
rvorlUjsav enemy toGod? if we be in Jove wich 3c 
foricsownebeiuty, it is finfull D kis fpirkuall 
adulrery. 

Secondly, when as we feeke it to tmft in it • 
when as we thinke we (hall be the fofer for it, 
and make it our ftreng Tower. Yet hz that trn- 
flethin Riches fiall fali^ Prov. 11.28. And there- 
fore, if we hnvt food and rayment we ought therewith 
to be contented, 1 Tim A. 8. And not to trnjt in nn- 
cert dine riches* 

Thirdly 5 when as we are high minded and 
thinke onr felves the better men for oar wealthy 
when as it makes us looke bigger than we did- 
as commonly thofe that are rich doe ^ therefore 
1 Tim. 6. 17. Panl bids Timothy Charge thofe that 
are rich in this world, that they bee not high min- 
ded. 

Fourthly, when as we feeke it to glory in it . 
as Davids hee would number the people to 
glory and tmft in them : thins finfull^ For ho 
that glorkth m*fi glory in the Lord n$t in them : 1 . 
Cor. 1. 11. 

Fiftly,when a« wee feeke it with two much 
hafte and eag.r etfe , when as all oar dai s are 
forrowes our frjrvrll ^atfe y and onr hearts take no 
rep in th j night. Ecch\ * , 3 3 , Wht n as we C.eke 
it notitav ingG >rh ie-iinre- firch a deCre is in- 
ordinate .impo'cu^are, and (infjfl : ihtrefore, 
1 Tm.6.9.io.Thofethawil/k>kh (that ft fach 
who make too much haifce to be rich , ) fall i#ta 

temp 



ji BLcmvay agamjt C&vetou/nejfo. I 

temptation and a fnare 5 and into many fo4ijh mi 
hurtjtiU laps which drowne men in perdition and 
(kfiruUi&n^ and pierce them through with maxy for- 
rowes. 

But now you will obje& : that riches are bief- 
fings ^ and dem and of me whether you may not 
defire riches as they are bieffings. 

I anfwer, that it is true , that they are Met 
flags, and the reward of the feare of God. Vrov 
22.4. BfhnmiUty ami the feartof thcLord^ areRi- 
ches^and Honour. Therefore it is fayd of David^ 
Mat He died f fill of Riches. Abrahamtfetvzm rec- 
koned them as bieffings. Gen.2\. 3 5. The Lord 
hath blej/ed mj Mafler greatly and he is become gre^ f , 
and hehith given Um Flocks* and Htards^ and 8il- 
ver y andGold , and Men^ervants , and Maidser- 
vants and Camels andAjfes: Iacob counted them 
as bieffings, Gen. 32.10. And Chrift hunfelfe 
faith, Thtt ii k more bkjjedto lend than to borrow, 
to give than to receive^ may wee not then defire 
them? To anfwer this, yee rauft know , that 
there is twofold will and defire. Firft,a remilTe 
will, which is rather an inclinatien than a will, 
S 5 condly,there is a peremptory will, which is 
miture ripe and peremptory: with this latter 
will we may not defire them, but vvirh rhe for- 
mer me may ^ for in the 1 Tim.6<%* If&ehavtfcod 
andraymtnt > hi m therewith k content : It any 
man hav^e a defire to de rich; yet having food 
aid raymenc let him not (b defire more riches ^ 
bat that he may be concrnr with it . yea having, 
r having them not, yce mufl: be comem.No w 

there 



n 



$*,ft. 



Anfrv. 



i.Chr.ap^28. 



Aas20;3f. 



34 



Math. i6-39- 



Qu°pon. 



A Remedy againft Co<vetoufnejfe 



there is a double content:, the firft is 5 as when a 
man is ficke (to exprefle it by a fimilitude ) yet 
he may pray for health, and ufe meanes to get 
it with a full and perfedi will,yet with sukpen- 
dingonGods Will: fowe being in want may 
defire riches and wealth with a full wilL>fitting 
in the meane time under Gods hand, and refer- 
ring and Submitting our wills to his Will. Se- 
condly ..there is a content whereby having fuf- 
ficient for food, and rayment we fufFeir not on 
wills actually to defire more.nor to goe beyoftd 
the limits which God hath ier vs. God hath 
promifed outward bleffings as a reward of his 
feryice, and propoundeth them to us 3 as fo ma- 
ny arguments and motives to ftirre us up to 
feare him : and therefore we may defire them 
as his bleffings , with iuch a rernifle and fubor- 
dinate defire as this $ when as we let boundsand 
limits to the fea of our owne defires which are 
in theriifelves turbulent, and fubmir our felves 
wholly to Gods W ill. Chrift being to die had a 
will to live, yet not a full and refolute will, but 
a will fubordinate ro Gods Will Father if thou 
vp'th^ let this Cup pafe from me, yet mt my mU 9 but 
thine k done : his will was but an inclination.and 
not a will • fb we mav wifh riches with a remifTe 
will and inclination,but not with a perfeft will; 
that is, we may not goe about to get them with 
a full defire and refblution. 

But how farre may a man defire wealth ? 
Where muft he fet limits to his defires.<? where 
rauft they be reftrained ? 

I 



A Remedy againfl Coyetoufneffe 



35 



I anfwer 9 that he may defire food and ray- j Anjn>. 
menr 3 he may defire that which is neceflary for 
nature^wkhout which he cannot live & fubfift: 
as a man may defire a (hip to paffe over the (ea 
from one Countrey to another 3 becaufe he can- ! 
not pafle over without it: fo a man may defire j 
food and ray ment in the fea of this life^becaufe J 
without it hee cannot finilh hi3 courfe which 
God hath prefcribed unto him. 

Now there is a threefold neceffity. 
Tirft, there is a neceffity of expedience, as if 
a man have a journey to goe 5 'tis true he may 
goe it on footejet he tmy defire a horfe to ride 
on,becaufe it will be more expedient for him: 
fb you may defire with a rcmifle defire/o much 
as is expedient for your vocation and calling 5 (b 
much as it require?. 

Secondly, there is a neceffity in rcfpe&of 
your .condition and place 5 as men in higher 
ranke and catling need more than men of an in 
feriour degree , to maintaine their place and 
dignity ^ (b may they defire to have more than 
they -lb as they defire no more than will be Juf- 
ficienc to maintains them in that ranke and cfe^ 
gree wherein they are placed. 

Thirdly, there is a neceffity of refreshment, 
and you may defire as much as is needfull for 
yourneceflary refrefhment , as much ashofpi- 
talityrequires^fo that you doe not goe beyond 
it. And in thefe three refpefts,you may defire 
God to give you as much as (hall be expedient 

for 



36 



Rea [**.!> 



A Remedy againji Co ^etou[ne$e. 



for you , becaufe it is no more than nat urc re- 
quires. 

Now befides this deli re of ehings peceffary, 
there is a defire ofibpcrfluhyandexcefTe: this 
defire proceeds not f torn nature bat from luft ^ 
becaule we defire fuch a degree of wealthy ey- 
ther to raife our eftates, or that we may bellow 
icon our lufts and pleafures^ that like the rich 
Glutton, Utk$ 16. We may be well clad, mi fare 
deliciottfty everyday. Many mens lives are nothing 
eife but playing and eating, eating and playing, 
and are led alwaies in this circuit : To defire 
wealth to this or any other fuperfluous end 
is very finfull,and it muft needs be fo for many 
reafbns. 

Firft, becaufe mans life ftands not in abun- 
dance and exceffe : therefore Luke 1 2 . 1 3 , 1 4, 1 5 , 
verfes. When as a certaine man fpafy to chrifi to 
fpeake to his brother to divide the inheritance with 
him : he [aid unto him. Man who made me a Ittdge or 
divider over you ^ and then bids the mnltitnde to be- 
ware of Covetonfntf[e\ becanfe that a mans life confi- 
fleth not in the abuniince of the things that he pojjef- 
feth: That is* th^ughyee have never fb much 
wealth, yet yee (hall not live the longer for it 5 
your lifeconfiftsnotin k, no more doth your 
comforr .• for they will but pleafe the fight of 
your eye, they will not make you more happi) 
than you are$ feeke not therefore fuperflnity, 
for your life confifts not m abundance : Hee is 
but a foole , that thinkes thar t hefe things will 
make him happy,that thefe will make him rich: 
all I 



A Remedy agtinfi Co^etoufnejje. 

all they that are not rich in God,are poore- and 
ifchey thinke themfelvelves happy and rich in 
thefe things, they are but foolcs. 

Secondly 5 ihe defire of fuperfluiry is Gnfuil 5 
becaufc it. proceeds from an eviilroote : the 
fruit cannot be good that proceedethfrom an 
evill and bitter roote^ but this defire proceeds 
from fuch a roote ; That is 5 from luft, it comes 
not from Gods Spirit, which biddeth erary 
man to becontentmtk food and rayment : Nor yet 
from nature, which (eekes not fuperflaities^ 
therefore proceeding from laft it muft needs 
befinfull. 

Thirdly 3 what yee may not pray for,that yee 
may nordefire to (eeke after ybut wee may not 
pray for foperfluities. Prov. 30. 8. Give me ney~ 
ther poverty nor rickety feed me with pod convenient 
pr mejaot wuhfuperfluities. And in the Lords 
Prayer we are taught not to pray for fuperflui- 
ties, hxn^Givemthti day our daily breads thatis 3 
as much as is tieceffary for us , and no more : 
therefore wee may defire it. The feeking o\ 
more cfo*n is neceffiry doth hinder us, and 
not further us y a fhooe that is too bigge,doth 
hinder a traveller, as well as one that is too 
little. 

Fourthly^ is dangerous frr ft doth choake 
the word,anddrowne men in perdition: there- 
fore i- hAgttrs Prayer Prov 40 .8, 9. Give me net- 
tfar poverty nor riches^ feede me with p r de conveni- 
ent for me \ leaf! Ibefull and deni thee, tindfajti Who 
U the Lord? Fulaeffe and excefle is alwates dan- 
I . gerous 



?7 


Luke 12..21* 


% 


1 Tim -6.1. 


5 



Math. *.n 



38 



A Remedy againfl Coyetoufneffe 






gerous : full tables doe caufe forfeits., full cups 
make a ftrong braine giddy. The ftrongeft 
Saints hath beene fhaken with profperity and 
excefle,as David>Hezekiah,Salowon^ they finned 
by reafon of excefle in outward things. It is 
dangerous to bee rich, therefore it is Davids 
counfe!l 3 Pfal. £a. i o. If ticks increafe,fet not your 
harts upon them. A rich man cannot enter into the 
Kingdome of Heaven: Itiseafierfor a Camelltogoe 
through the eyeofaBtedkjhunfor him to enter into 
Heaven. For if a man be rich,it is a thoufand fb 
one, but that he trufteth in his riches, and it is 
impoffible thathee who trufteth in his riches, 
fhould enter into Heaven. 

Latily, todefire ftperfluity muft needs be 
finfull,becaufe we haye an exprefle command 
to the contrary, i. Him. 6.8. If we Lvefoode and 
raymeut, let u* therewith h content. This is the 
bound that God hath fet us, we muft not goe 
beyond it. If it were lawiull for any man to 
defirc and have abundance , then it were law- 
full for Kings; w t Cod hath fet limits to them. 
Dent. 1 7.17. Hefhallnot multiply Horfes nor Wilts 
to himfelfe , that his heart turne not away : mt e r 
fhall he greaffy multiply to himfelfe filver and gold, 
that his heart be not lift ed vp above his brethrc*:God 
hath (etusdowne limits and bounds how tarre 
we fhould goe, therefore to pafle beyond them 
is finfulljbut we paffe beyond them, when as we 
defire fuperfluity,therefore the defireof iuper- 
fiuity is finfull. 

But 



•f Remedy agamfi C&vetoHfneffie. ( $ 9 



Bar may not a man afe his calling to increafe 
his wealth £' 

I anfwer that the end of mens callings is not 
to gather riches,if man make this their end, k 
isa wrong end$ buc the end of cured in£isto 
ferveGodand man. The ground of which is 
this. Every man is a member of che Common- 
wealth, every m^n hath fbme gifts or other, 
which muftnot lie idle : every man hath fome. 
Talents, and muft ufe them to his Matters ad- 
vantage 5 and how can that be , except he doe 
good to men ? Every one is a fervant to Chrift, 
and muft doe Gods worke : no mah i? ftee 5 e- 
very ont is Chriftsfer^ant^and muft be diligent 
to ierve Chriftand todoe good to men. Heihat 
hath an office muft ht diligent in it, and at Union it : 
every mm rami: attend hiscalKngandbee dili- 
gent ink. If riches come in by our calling, that 
is the wages, not the end of our calling, fork 
lookes onely to God: we muft not makegaift£ 
the end of our callings $ there are many that 
m^fcegainecheir godiinefle, and the end of 
the*r profeffibns : Somepreach onely -{or^im : o- 
thers ufe all or her callings onely for gaine : but 
if any man will make gaine the end of his cal- 
| ling, though he mav conceale and hide his end 
from men, yet let hhh be fare that he (hall an- 
fwereGod,the fearcher of the hearts for it :ori 
the other fide, rfaman by diligence inhiscal- 
ling have Riches following him, he may take 
them as abldlin^of God beftowed on him and 
as a reward of his calling. The diligent hand ma- 

kth 



Anfa. 



Rom.i2.^7j8, 



Roai.i^iS. 



Pr07.10.4- 



40 



Pipv-io.**. 



Gcn.30.45. 



Prev.ic**. 



Math>3J. 



A Remedy againft Lo<vetoufnel]e % 

fyth rich 5 that is 3 God will furely ^reward it 5 nor 
chat wee muft eye riches and mike th?m our 
end .• God makes a man rich 5 and man makes 
himfelfe rich. God makes us rich, by being di- 
ligent in our callings ^ufing them to his glory 
and mans good 9 he doth caft riches on us : Man 
makes himfelfe rich , when as he makes riches 
rhe end of his calling 5 and doth not expeft them 
as a reward that comes from God. Ifliallex- 
prefle it by Ucob Jacob heferves Laban faythfully 
and God bleffed him fo that he did grow rich : 
he went not out of his Compafle andSpheare, 
hee tooke the wages that was given him 3 and 
becaufe God s end was to make him rich , God 
enriched him by his wages > as a reward of his 
fer vice.The more diligent a man is in his calling 
the more fincere and upright , the more God 
doth blefle him 9 and increafe his riches. God 
makes men rich ^ when as he gives thtm riches with- 
out forromt and troubles , when as they come in 
witheafe, without expe&ation and diifqaiet : 
Man mates himfelfe rich,when as there is great 
trouble in getting,keeping :) and enjoying them: 
when as he ufeth his calling to get riches, or 
when as heufethunlawfull meanes: The me- 
thod that God ufeth to inrich men, is this ^ He 
firft bid us feeke the Kingdom of heaven > and the 
righteoufneffei hereof 3 and then all other things fiall 
be admmftred unto us <x wages iwe mull looke to 
our duty 5 and let God alone to provide and pay 
us our wages ; he that takes a fervant, bids him 
onely to looke to his duty > and let him alone 

to 



J Remedy againft Co<-uetoufneffe. 

to provide him meate, drinkeand wages. We 
are all but fervants, God is our M after , let us 
looke to our duty 5 and leave the wage? to him. 

But whether may not a man take care to get 
wealth ? Is not a man to take care for his eftate, 
to increafe it and fit it ? 

I anfwer, he may lawfully take care of it,ob- 
ferving the light rules in doing ic, which are 
theft, ** 

Firft, hemuftnotgoe out of his compafle, 
but walke within his owne pale : bee mull not 
ftep out of his owne calling into other mens^ 
and in his owne calling hee muft not trouble 
himfelfe with fo much bufinefle as may hin^ 
der him in his private fervice unto God : if he 
doth fill himfelfe with too much bufinefle in 
his owne calling, or fteppe into other callings, 
this is finfull and inordinate^If a man in his 
owne calling fill himfelfe wim fo mach bufi- 
neffe that hee cannot intend the things of fd 
vation , that hee is fo much tired with them 
tha£ he h^th nofpare time to fearch his owne 
heart, and doe the particular duties neceifary 
to falvation, he thenfailes in this, and finnes in 
his calling. 

Secondly, Ws end muft not bean-rifle, he 
muft not ayme at riches. Abraham was poore 
and fo was Iacdb> yet God made them rich , and 
mighty? they were diligent in th ir callings, 
and God brought in wealth- God calk nor a 
man to truft in himfelfe, ro make riches h?s 
ayme and end, to fceke excefle , fuperfluiry 



41 



g**fr 



Anfo. 



D 



and 



4* 



Math. 1 3.11. 



I 



jQueflion. 



A Remedy again/} Q<vetoufneffe. 



and abundance 5 to live dclicioufly, to fa- 
tisfie his halts and pleafures^ Ouraymemuft 
bee Gods glory and the publique good, 
and then God will caft riches upon us as our 
wages. 

Thirdly, let it be a right care.and not an in- 
ordinate care : There is an inordinate care 
whichdoaket the Word; yee may know whether 
your care be fuch a care or not, by theft three 
fignes. 

Firft,if yee be troubled in the bufinefle you 
goe about, which trouble confifteth ey ther in 
defire,feare 5 or griefe : when as eyther wee de- 
fire fach a bleffing exceedingly>or feare that we 
(hall not have it 3 or grieve much for the lolfe 
of it. 

Secondly, when as we feare that we fhall not 
bring our entei|fi(es to pafle, or attaine to that 
which we defire. 

Thirdly, when as we are troubled at ir, if it 
be not accomplice J, and grieve when as wee 
forefee any thing that may prevent it: Care be- 
ing aright, fets head and hand a worke,buc the 
affe&ions are calme and right , there is no tu- 
mult or turbulency in them, the iflue of all be- 
ing left to God. 

But when is a man a covetous man ? 

I anfwer 5 that then a man fe a covetous man, 
when he hath defines arifing within him D which 
are contrary to the former rules, and he refifts 
thcmnot:, or elfe refifts them foweakely and 
feebly,that he gets no ground of them .• he fees 

no 



A Remedy again ft Co<vetoufmjfe. 



no reafon why he fliould refill them,and there- 
fore gives way unto them. A man is not a co- 
vetous man, nor yet an ambitious man 3 which 
hath covetous and ambitious thoughts • for 
theft the holieftmen have $ but he that hath 
fuch thoughts,& Arrives not at all againft them, 
or elft Arrives but weakely, he is a covetous or 
ambitious man. A godly tnan may have theft 
thoughts and defires., but he Arrives ftrongly 
againft them, gets ground of them, and gives 
them a deaths woand : but the covetous man he 
yeclds unto them , the godly man he gets the 
viflrory over them.' 

Now this Covetoufhefle is evillin itsftlfe, 
and therefore it muft be mortified. For firft of 
all, it is Idolatry , mdfpiritHtU Adultery : and 
then it is a bitter roote having many ftalkes on 
it : he that doth any thing to hold correfpon- 
dency with it, he that doth belong unto ir, to 
him it is the roote of all evill, Luke 16. It keepes 
a mian from falvation , it choakes the good feedrf 
theWordfowne in mens hearts. Secondly, it 
muft be mortified • for the vanity of the objeft 
is not worth the fteking:therefore,jL»% 16.9. 
earthly treasure is fee downe in a comparifon 
with the true trealure , and expreffed in theft 
foure circumftances : 

Firft,it is called the Mammon ofunrighteofoejfe 
and wicked riches ', becaufe it makes men wicked $ 
it being oppofed tofpirituallbleffings, which 
arebeft. 

Secondly, It if leap, becaufe it dothleaft 
D 1 good, 



45 



Math.r$.22 ( 
2 



44 

3 
4 



Vfe. 



2 



A Rcmedyagainfi Covetoufnejje. 

good^prcferves us not from evill, doth the fbule 
no good. 

Thirdly,It is but falfe treafurcjt hath but the 
fhadowofthe true, it (hines 3 asifitwere true, 
but yet it is faifeand counterfeit. 

Laftly, it is not outownt) it is another mans } 
Riches are the goods of others, not our owne, 
Lttke i63i2.andL^0io.4i,4.2.Thereareft)ure 
attributes given to riches. Firft, They m many 
tilings jmd rtqnirt much labour^ Martha was troubled 
about many /togx.Secondly, they are unneceflary 
oncthtngismefary* Thirdly, they willte takg* 
away from w. Fourthly, they ixe not the beft : 
and therefore our defire after them (hould be 
mortified. 

From hence therefore be exhorted to mor- 
tifie this earthly member, Covetoufnejfe^ which is 
Idolatry ^ a finne to which all men are fubjeit. 
Young men chough they want experience of 
Richcs.are notwithstanding fubjed to this vice:, 
but old men are moil fubjed to it,though they 
have lead caufe and reafbn for it. Profeflburs 
of Religion are fubjed to it, many times it 
growe* up with the Corne and choakes it $ 
therefore ufe effe&uall meanes to roote it out of 
your hearts. 

Firftofall,praytoGod not to inclineytur hearts 
toCovetoufneJfe, it is impoffiblefora man, but 
eafie for God to doe ir. 

Secondly, be humbled for fin: wee arefo 
covetous and defirous of money , becaufe wee 
are never humbled for finne., fo much as wee 

rtiould 



A HemedyagainflColpetoulnejJe. 

fhould bee : and this 13 the reafon why many 
would rather letChrift goe than their wealth' 
and riches. 

Thirdly, u(e them to better purpofe than 

formerly yee have done - make friends with 

them, finde fomething better than them to fet 

your hearts upon : except yee have a better 

treafure yee will not vilifie and depart with 

thefe. Labour therefore for true GodSineJfe 

with content*, which is great gaine. i.tim. 

6.6. This will heale the malady, and 

take away the falfe pretence of 

gathering,having, and af- 

fe&ing riches. 



45 



*** 



Dj 




AN 

ELEGANT 

AND LIVELY 

DESCRIPTION OF 

Spirituall Life and 
Dcach. 

DELIVERED 

In divers Sermons in Lincolnes~ftmt y 

November the $ th . m.dcxis u 
upon lohn 5. 25. 

By I. P. then Barchellor of Divinity, and 
Chaplaine in Ordinary to the Prince his 

Bighneffe* 

Ignatias Epiftola 1 5. ad Romanes. 

Vitajtne Qhrifto mors eft. 



LONDON, 

Printed by AnneGriffia, for Michael Sparfy y at the 
blue Bible in Greene-Arbour. 
1636. 



4 9 



<^» •c T tv» «»f»> <>t-> <s> ♦tf** ^iy *♦!&» ^i^ *&* *&* <^» <■&> <•#'> 

O'O wscfo cRaw-odyQcffo cRac^o £>-a cftao,t\a c^cfta 

cy» c(j«* *j«* <y> «>^> *»$•* vfs» *5*> oj** **j> cjo- <ty» *>y» cj> 

AN 
Elegant and lively defcription, 
of Spiricuall Death and Li ph. 

IOHN 5. 25. 

rOT'/p, w/^ I/^> untoyoH j f A#f *& Awe is com ■ 
ming and now is , #fe ffo dead/hall heare the 
vojce of the Some of God > and they that heare 
ft all live. 



HE Occafion of thefe words 
was this .• when as Chrift had 
affirmed to the levies , that 
God was his Father 5 and the 
Jems went about to kill him for 
# 3 verCi8. He proves what he 
bad fayd by this argument .• He that is able to 
give life to the dead is God>or the Son of God: 
But I am able to give life to the dead^rfe home 
iscommtegani novo is. when the d' ad ft) all heare the 
voyceofthe Sonne of God \ and thofe that heare it 
[hall live $) Therefore I am the Sonne of God. 
Inbriefe, thefe words (hew Chrifts Divinity 
bytheefFe&s of it, that hee can quicken the 
dead. 

In thefe words we may confider thefe parts. 

Ffrft 







AnRkgcnt and lately De/cfipu&n, 



F : rft, the fubjeft on which Chriddothexer- 
cife his Divinity;, and chat is, on dead men; 
The dead fh all he Are the "joyce of the Sonne of Cod \ 
and Jb*U live. Secondly, the inftrument by 
which he doth ic,and that \%by his Word-, which 
is not meant one lv the bare preaching and hea- 
ring of the Word 5 but fuch an inward, com- 
manding, powerfull, opperative Word, that 
mikes men doe that which is commanded 
them : Such a Word was fpoken to Lazarus 
being dead, La&arwcomc forth , and he did it. 
This word commands *nen : and makes them to 
obey it. 

Thirdly, the time when he will excrcife his 
Divinity :> thehoureis comming,andner»is^ that 
is , the time fhall come when as it (hill bee a- 
bundantly revealed , the fmit of the Gofpell 
(hall appeare more plentifully and fully here- 
after, but yet it is now beginning to appeare $ 
there is now fbme fmali fruir of it, Laftly, it is 
affirmed with an afleveration or oath ^Verily ve- 
rity / fay unto you : And thefe are the parts of this 
Text. 

Out of thefe words I purpofe to (hew you 
thefe three things. 

Firft, What the effaterof all men is out of 
Chrrf. 

Secondly, What ue gaine by Chrift. 

Thirdly,*^? veemufl doeforChrifl. 

Firft, we will (hew you what your ftate is out 
of Chrift, for this will make you to prize him 
more. And the poynt for this is, 

That 



\ ofSpirituallVeath and Life. I J>t 



rti/ ever) man oat ofchrlft.h in a ftate of deaths 
or a dead man: that is, Ail men how ever they 
are borne living yet they are ftill dead men : 
without- the living Spirit the roote is dead. 
Hence arethefe places of Scripture, Gen. 2.17. 
The day that thou eatefl thtrenf thou /halt dye the 
death. Math. 8.22. Let the dead bur) th:ir deai. 
Ephsfc 2.1. Ton hath he qnkh^md^ who win de^d in 
tnfpajfes anifinnes. Epk$. 14. Awake tUn that 
Jkipftifiaviupfrom th: dead, and chrijlftall give 
thee light .The meaning is,that all men are fpiri- 
tually dead; Thiswill beoffbrne moment, to 
fhew that you are dead without Chrift. Yee 
account it a gaftly fight to fee many dead men 
lie together 5 itaffefts you much : but to fee a 
multitude of dead mm walke and ftand before 
us that affe&s us not. The naturall death is but 
api&urcor (ludow of death, but this fpiritualt 
death, is death indeed: As itis fayd fpiritually 
of Chrift flzttijlobn 6.55. That it is mate indeed. 
Now that you may know what this death is , I 
will (hew you, 

Firft of all, whit this death Is. 
Secondly , how many kinds of this death 
there are. 

Thirdly, the fymptomesand fignes of this 
death. 
Fourthly, the degrees of this death. 
For the firft} what this death is j, itcoiififts 
in two things. Firft, in death there is a priva- 
tion of life : then a man is dead, when as the 
foule is feparated frovn the body : fo a man 

is 



D08.V 



4 

What this fpi- 
rituall death is. 



5 i An Elegant and lively Defcription. 



Rom, 7- 1 8, 



is fpiritually dead, when as the foule is fepara- 
ted from the quickning Spirit of Grace , and 
righteoufheffe: This is all our cafes, Inm there 
dwelt no goody there is no Spirit of life within 
us; the foule is (bout of order 3 that the fpirit 
is weary ot it, and forfakes it. When the body 
growes diftempered and unfit for the foule to 
ufe, then the foule leaves it. Even as when the 
inftrument is quite out of tune , a man Iayes k 
afide^ whilesitisintunehe playesonit: So a 
man dwels in a houfe as long as it is habitable 
and fit to dwell in , but when it becomes unha- 
bitable he departs ; fo,as long as the body is a fit 
organ for the foule , itkeepesit^ when it be- 
comes unfit,ic leaves it.Even fo the holy Ghoft 
lives in the foule of man, as long as it is in good 
temper, but being diftempered by finne , the 
holy Ghoft removes. You may fee it in Adam t 
as foone as he did eate of the forbidden fruit, 
the holy Ghoft left him , and he loft his Origi- 
nal! righteoufnefle. 

Secondly 5 in this death as there is a privation, 
fo there is aJfo a pofitive evill quality wrought 
in the foule, whereby it is not onely voyd of 
goodnefle, but made ill. In the naturall death 
when a marc dies, there is another forme left in 
the body ^ fo in this fpirtuall death, there is m 
evill habit} left in the foules of men • This you 
may fee Heb. 9.14. where the workes you doe 
before regeneration , are called, Dead-vporktf : 
there would be a contradi&ion in calling them 
dead works* , if there were not another pofitive 

e ill 



ofSpirituatl Death and Life. 



5* 



evill forme iri man, befide the abfence of the 
quickning Spirit, which forme is called Flejh in 
the Scriptures. 

But it may be objected, that finne is a meer e 
privation of good.that it is a Non-ms ^therefore 
flefti cannot befayd to be an operative quality 
and forme of finne. 

Tothislanfwere, that though all finne be 3 
meere privation, yet it is an operative fubjed, 
and hence it comes to pafle that finne is fruic- 
fqll in evill workes. As for example , take an 
Horfe and put out his eyes, as long as he ftands 
ftiUthereisnoerrotir^bucifhebeginstorunne 
once, he runnes amifle, and the longer he runs 
the further he goes out of the way wherein hee 
fliouldgoe ; and all this becaufehee wants his 
eyes , which fliould direft him : So it is with 
;ftafle, though in its felfe it be but a meere pri- 
vatiotX yet it is feated in the fbule, which is af- 
waies adive : Anima mttquam otefa $ The good- 
nefle that fhould enlighten it is taken away,and 
there is a pofirive evill quality put into it, that 
leades us on to evill. 

Confider further whence this death proceeds 
the original! of it , is the underftanding and 
mind of man , w hich hprimum vivtus^ & nltimum 
mrkns. That which lives firft and dies Iaft.The 
caufeof life is the underftanding inlighened to 
fee the truth - when the affedions are right,and 
the underftanding ftraight, then we live ^ when 
it is darhned , all goes out of order. lohn 1.4. 
fpeakingofChrift, itisfayd, that in him there 

was 



Rom. 7. » 8. 
Chap.8.1 4. 
to 10. 
Obie&ion. 



Anftver. 



54 



AnElegmt and lively Dejcription, 



was life, andtklifewas the light of men : hee was 
life becaufe he was light 3 hee did inli ven men, 
becaufe he did enlighten them ; therefore Eph. 
5. 4. the Apoftle fpeakesthus to men 5 Awake 
thou that Jleepefiftand up from the dead, and chrift 
Jhall give thee light : becaufe light is the begin- 
ning of fpirituall life. Therefore it is fay d James 1 
1. 18. OfhUawnewillbegothethem^bytheWordof 
truth : that is, the word re&ifies the underftan- 
ding and opinion , which is the firft thing in 
this fpirituall birth : and Ephe. 4. 24. Put off the 
old man which is corrupt , according to the dtceitfull 
Infts thereof - and put on thenex» man, which after God 
iscreatedwholineffejndperfecirighteoufnejfe. The I 
old man is corrupt according to the deceitfull 
lufts : that which is here called deceitfull 
lufts 5 &c. in the Originally fignifies, luffs procee- 
ding from error ,and holineffe proceeding froin truth$ 
Luft proceeds from errour 3 in miftaking things^ 
for luft is nothing elfe but affeftion mifplaced, 
proceeding from errour: and that holineffe in 
which God delighteth,in which his Image con- 
filb, comes from truth. When Adam was alive, 
he judged aright, becaufe then the wheeles and 
affe&ionsof his foule were right : Being dead 
by reafon of his fell, he loft his fight, he faw no 
beauty in the waies of God ^ and this is the cafe 
of all unrcgenerate menrbut when theSpiric re- 
ftifies the judgement and convinceth men of 
fin and unrighteoufheffe^then they begin to re- 
vive. To be dead is to have the underftanding 
darkned, the judgement erroneous; to be alive 

is 



efSpiritmll Death and Life. 



is to have the under (landing enlightened, and 
the judgement rectified^ And thus much for the 
fitftjwhat this death is. 

We come now to the kindes of this deaths 
which are three: 

Firft, there is a death of guiltineffe : one rhat 
is guilty of any offence that is death by the Law 
isfiyd'tobe but a dead man. So every one by 
nature is a dead man , bound^over to death, 
though he be not executed . j& 

Secondly ,there is a death iBrnne that is op- 
pofite to the life of fanftification, Eph. 2. r . Ton 
hath he qwckpedypho nere dead in trefpajfes &fiw. 
and there is a death for finne that is contrary to 
the life of glory. 

Thirdly ..there is a death that is oppofite to 
the life of joy 5 in hell there is a life^man is not 
quite extinguiihed,but yet men in hell are feid 
to be d«ad 3 becaufe they have no joy .This death 
confifts in the feparating of God from the (bule^ 
when God is fep^rated from the foule 5 then 
man dies this death of fbrrow.God joynes him- 
felfe to the foule s of good and bad : to thofe 
that are not fan&ified , he joynes himfelfe in a 
common manner 5 and thence it is , they have 
common joy, common comfort, common civi 
lity$ to the godly he joynes himfelfe in an ex- 
traordinary manner, by which they have extra- 
ordinary joy : now when God is feparated from 
the foule , then comes a perfe<2 deaths &? ft 
in the feparation of God \ from Chrifts huma- 
nity. God withdrawing himfelfe from him but 

for 



55 



The kinds of 
Spirituall 
death. 
I 



5* 



Mat. 17,46. 



TheSymp. 

comes of Spi- 
ritual! death, 



1 Cor. 1.14. 
Obiitt. 



Anfot> { 



An Elegant and lively Defer ipt ion. 



tor a time, he crieth out , My God^my GocLphy 
faft thou forfakgn me 5 AsGodwithdraweshim- 
feJfe more or lefle., (bis our joy, our fbrrow 
more or lefle. Thus much for the kinds of this 
death. 

We proceed now to the Symptomes or fignes 
ofthisdeath>and they are foure. 

The firft is this^men are laid to be dead when 
they underftandjiothing, when as there is no 
reafon extant ijifrem, when they fee no more 
than dead metwhe life rs nought el(e but the 
foule afted : then a man is fay d to live when the 
underftanding part is a&ed. So man is fpiritual- 
ly dead when as his underftanding is darkned, 
when as hee fees or underftands nothing of 
Gods wayesj becaufe thsy are fprituaU^andh car- 
nail. j 

But it may bee obje&ed : men under ftand 
things belonging to faith and repentance, car- 
nail men not yet ftnftified have fome under- 
ftanding of thele. 

1 anfwer 3 that they may underftand the ma- 
terials belonging togodlineflTeas well as others 
but yet they relilh them not they fee them not 
with a (pirituall eye. Tit. 1. 16. Theytreto every 
gooivoorke reprobate $ they cannot judge aright 
of any good workes, as to like, approve and 
love them , to fee a beauty in them as they are 
good : Rom.3.7. The m[dotm of the fkfl) is enmity 
with God, for it is notfubkS to the Lavr of God 3 the 
the Greekc word is vm-mcx-m 3 the meaning is 
that they underftand it not , but they like it 

not 



-*- I 



o/SpiritnallVeath and Life. 



57 



not,but they like it not, they rclifh it not, they 
tafte it not 5 they thinke of Gods waies ,■ that 
they are but folly, 1 : Cor. 2.14, Thej are at enmity 
with them they account them drojje. 

Tbefecond fymptomeof death is, want of 
motion: where there is no motion, there is 
death. All men naturally want this mocion,they 
cannot judge or doe any good thing by nature : 
they may doe the epu* operatumjmt they cannot 
doe it in an holy manner ^ their prayers, their 
hearing, receiving of the Sacrament, and the 
like, are dead workes without fay th the princi- 
pall oflife, how ever they may be faire in other 
men9 eyes. 

The third figne of a naturall death , is lence- 
lefnefle $ fo men are f piritually dead, when they 
are not affe&e d with Gods judgements , when 
they have hard hearts which cannot repent , Rem* 2. 
5. when thy have harts as hard as aftonc, Eze^\ 
36. 27. or when they are affected with them 
onely as natural* men apprehend evill ; not 
from a quickoing Spirit , but from a feJfe- 
love. 

LaftI v , in naturall death , there is a Iofle of 
that vigour,that beauty in the face and counte- 
nance, which is in living men : So in men that 
are fpiritually dead,there is no beauty,no vigor 
they have death in their faces .• they may have 
painted beauty ,which may be like the living(as 
he hydipiSHmpntavieJfeverum^vernmpHtavi 
ejfepiSum : ) they mav be much alike, yet they 
have not that livelines & beauty as living men 

E have 






s 



PM.96.6. 

Pfal-i 10.3. 
ObjcU. 



Anfmr. 



Prov.n.ii. 
2 Peci.zi. 



4 



Jn Elegant and lively Defer iption % 



4 

The degrees 
of Spirituall 
death. 



Romi.Ti,Tjj 



I4>i5^^. 



have, Gods beauty (the beauty ofholinejfe ) is not 
found in them. 

But it may be objefted, they have many ex- 
cellencies in them,they know much,they excell 
in mortall vermes. 

I anfwere, they may have excellencies , as a 
dead man may have Iewels and chaines about 
him,yet they are dead : they have rhem,but yet 
they are as Iewels of gold in a Swims fnoute^ they 
are as Swine, their good things make them not 
men 5 they are beautifull, yet they are but dead 
men$ as the evill workes of good men make 
them not bad men : fb the good woi kes of evill 
men,make them not good* Thus much for the 
fignes of this death*. 

We come now to the degrees of this death, 
in all theft deaths there are degrees : Firft in 
the death of guilt if you have had more meanes 
the guilt is greater, if you make no uftof them. 
the Gentiles they (hall onely be condemned for breaking 
the Law of nature , becaufe they knew no other 
Law bj The lems they Jhalt bee condemned for fuming 
againfl the Law of nature andtheLaw ofMofst^hty 
had a double Law, and fhall be condemned for 
the breach of i^Chriftians havinga treble Law 
the Gofpell,che Law of nature the morall Law, 
pall bee condemned for all three ; and among all 
Chriftians, (uch as have had more meanes, and 
better education,the greater fhall their punifh- 
ment be. 

Secondly, in the death oppofire to the life of 
fan&ificatibn, there aredegrees-Now yee rauft 

know 



of Spirituall Death and L tfe. 



59 f 



know that there are no degrees in the privative 
part of death.but they are onely in the pofitive . 
The lowcft ftep in this fecond death is to have 
enmity to the mates ofGod^eingfighters againft God 
and enemies to the Saints $ this is the loweft 
ftep. The fecond degree is, when as men are 
not fo a&i ve that way, but yet are dead in plea- 
fares s ambition 9 covetoufiiefle, and the like. 
There is a generation of men which trouble 
not themftives to oppofe God and the Saints, 
butgive themfelvesto pleafures, and like tfoofe 
Widowes, lTitp. 5.6. are dead infkafnres^hile 
the) are alive. The laft ftep in this death, is the 
death of Civility. Civill men come neerer the 
Saints of God than others, they come within a 
ftep or two of Heaven , and yet are ftiut out 5 
they are net far re from the Kingdom* of Heaven J as 
Chrift fiid to the young man 5 yet they mifle of 
hras well as others. 

1 Thirdly,for the death that is oppofite to the 
life of joy, the degrees of it are more fenfible : 
S*rae havelegall terrours, the beginnings of 
eternall death 5 others have peace ofconfeience, 
and )oy in the Holy Ghofl > the beginning of eter- 
nal! life. And thus much for the degrees of 
tftefe deaths. 

Now hearing that all are dead in trelpaffes 
and finnes,ye may objeft 5 If we be dead, why 
doe you not preach unto us ?If we be dead, we 
underftand not,we move not, we are not capa- 
ble of what you lay- 
To this I anfwer,Firft,thereisa great diffe- 

E 2 rence 



Rom. 1. jo- 
Heb.io.z^ 
Ads 7.39. 



Mar.U.34? 



Eom.i4.K7* 



Obj€&< 



t/infweu 



6© 



Anfmr* 2% 



Iohn.zi43.44 



An Elegant andlivtly Dejcription 

rence betweene this fpiricuall death, and natu- 
ral death. 

For fir ft, thofe who are naturally dead^nder- 
ftand nothiug at all ^buc in thofe who are fpiri- 
tuaily dead, there is a life of underftanding, by 
which they themfelves may know that they 
are dead $ men who are na.urally dead, cannot 
know they are dead. 

Secondly 3 thofe who are fpiritually dead^im? 
underftand the waies of life .• though they rehfb 
them not 5 yet they may heare and receive them; 
which thofe who are naturally. idead/cannot 
doe. 

Thirdly, thofe who are fpiritu^Ily dead^may 
come to the mean^s 3 to the poole in.which the 
Spirit breathes the breathof life* .-whereas na- 
turally deadmeacannQLComc to.themeanesof 
life* 

Secondly , I anfwere, that though J'ee -are 

dead, yet hearing may breed life, the Word 

can doe it. There wasaaend why Chrift fpake 

to Lazarju> that.wafrdead, Lazarxs tome prth^ 

jbecaufe his- Word wrought life- therefore 

jthough yee are dead, yecbecaufe the word 

'can workelifein you, our preaching is not in 

vaine. 

Laftly, this death is a voluntary death. Men 
who are naturally dead cannot put life in*o 
themfelves 3 no more can thofe who are fpiri- 
tuallydead when they have made themfelves 
dead. Men die this death in a free manner * 1 
cannot better exprefle it \ than b) this firnrli- 

tude. 



ofSpiritnallDeatb and Life. 

tude. A man that is about to commit the a& of 
murther or trcafon , his friends perfwade him 
not to doe it, forifhedoth, he is but a dead 
man } yet notwichdanding he will doe it $ we 
fay of fuch a one that he is a dead man willingly. 
So we tell men, if they doe thus and thus, that 
they goe downe to the chambers of death, yet 
chey will doe it. Hence is that Ezeb^ \8.%i. Wkj 
mttjeedks Qhoufcoflfrael? implying that this 
fpirituall death in finne, is a voluntary death. 

But ye will objed , men are not quite dead, 
there are Come reliques of Gods Image dill left 
in them i how are they then dead? 

To this I anfwere , that there is a double 1- 
mage of God 5 firft, a natural! , ftanding in the 
naturall frame of the foule, astobeimmortaU, 
immaterial! 5 So there is underftanding, will 
and reafcn,and lbme iparkes of life left in us, as 
the remainer of a ftatdy building that is rui-\ 
nated : but y et there are no fparkcs of the living 
Image of God lefr in us, the fpirituall image of 
God conjtjlingin holint ffe , andtrm right eoufneffe^ 
nmaimsnot^ the Papifts indeed deny it, but 
how will they an(were the rule of the Fa- 
thers : that Supernaturdia do&afmtptnhut abla- 
ta> naturalia quajfata $ that fupernaturall gifts 
are utterly taken away , no fparkes of them re- 
maine. 

But it will be objected, that though men by 
nature have nothing left , yet there is now an 
univerfall ability and grace, and univerfall fuffi- 
ciency given unto them. 
J E 3 To 



61 



Obiett. 



Anfw* 



EpH.4.14. 



0bie8. 









6 



I 



Rom-.Ti.33. 



Iolm 



5 

5-5 



C. 



ObjcU. 
Anfw. 



\ 



:An Elegant and lively Defer iption % 

To this I anfwere 3 thac that which they call 
univer fall grace, is rhe fame thing that nature is, 
but they put another terme upon it • it is found 
in nature 3 and common to all where-ever it is, 
therefore ic cannot be grace. For in grace there 
is alwaies fbmc thing that is peculiar. 

Secondly D if there fhould be an univerfill 
grace, the Saints would be no more beholding 
to God^than other men^ if God give all alike to 
all /it fhould not be God 3 but themfelves that 
put the difference, 

Th : rdly, if there were that generallfuffici- 
ency, it would take away all eleftion ; there 
might thenbeprefcience, but no election D no 
predeftination to death or life. 

Fourthly,if there were a generall grace, what 
xs the reafon that Paul made it fuch matter of 
difficulty to anfwer that .queftion of ele&ion, 
Bom, 9. \fAriftotk and other Heathen , if every 
one had fuch a g ?nerall fufficiency t Vaul would 
not h we m ide fuch a fcrupuluus anfwere 3 and 
have crydout of the depth. 

Fifciy, there is no fuch univerfall ability, be- 
caufe that which is borne offlefi is flifi , and that 
which i \ borne of the Spirit is Spirit $ we are all borne 
oftheftifo, and cannot therefore have this fpiri- 
tualifufficiencv. 

But yet there are fomr. fpirituall gifts in 
men. 

I anfwer^that we cannot have rhde fpirituall 
gifesif w^are no -brrneof the S;»iiit: that which 
is borne ofthefkjh isflefi. N A Bellarmine himfelfe 

nor 



of Spirituatl Death and Life. 

nor any man eife w ill fay that ail are borne of 
the Spirit. It is our Saviours owne fpeech. lohn 
15.2. Evtry branch in me not bearing fruit fa takgth 
away^andit U caft oul^ and withered 5 that is 5 as the 
branch not being in the roote , bringe th forth 
no fruit, to men as long as they are not ingrafted 
intoChrift, bring forth no buds, no fruit at 
ail 5 they may heare the Word, but they cannot 
make ufeofit, they cannot doe it without the 
Spirit 5 and rhat is free : it breatheth where it liffeth: 
compare John 3. 8. the Spirit br?atMh where it li- 
fieth.whhlohn 6.\$.~Noman can come unto mewi- 
kjfe the Father draw him^ that is, not as a fheepe is 
lead with a bough ^ for Chrift doth not fay, no 
man will come, but, no man can come except th 
Bather draw htm 5 compell him as it were by 
force 3 not perfwade him by intreaty : that is, 
nleffe he changeth, and taketh away his wol- 
ifh will. • 

But it will beobjefted.that God drawes eve- 
ry man. 

I anfwer, that the context concludes againft 
this. For Chrift doth bring this in,to (hew the 
reafbn,why many did hot receive hisDoftrine^ 
and he concludes with this, that men therefore 
doe not receive it 3 becaufe God doth not draw 
them : None cmc$me unto met, except the father 
dram him* 

1 will anfwer one obj-edHon more, and Co 
conclude : if wee are dead, to what end is the 
Law given, why are we commanded to doe thus 
and thus, if we be dead ? 

E 4 To 



t 






Cbje&. 






QbUSion. 



Anftpir* 



An Elegant and lively Defcription 



To this I anfwer,that the Law is given to this 
tn&itoJhewHsottrweakiisffi, and to lea hut unto 
Ckrifl: it is not given us tokeeoe exa&ly, fo- 
that is impoflible : it was impossible to fyepe it 
throHgkfhemskffejfeofthtfleff) Rom. 8, 3. the Law 
was therefore given thac wee mighc know our 
weakened^ not that weefliouldkeepeit, but 
thai.ChtifisrigkeoHJmffe might bee fulfilled four by 
faith* Galat.%. 24. th>Law is our fchoolemafter to 
bring us to Chrijljhat uee flight bee ivfojjed through 
faith, that is the end of the Law. 

But it will bee obje&ed: that in as much as 
wee are commanded to doe things impoflible, 
mans nature is deftroyed; for man is a free 
creature. Secondly, the command implies an 
abfurdity, an impoflibility, to bid a man doe 
that which hee cannot doe 5 to bid a man that 
is in adeepe Well, bound hand and foot, to 
come out himfelfe isfoolifh: yee may blame 
him for falling in, it is abfurd to bid him 
come out. 

To this I anfwer, that there is a difference 
berweene the externall binding, and the bonds 
wherewith a man is fettered by finne; There 
is an externall impediment, which a man can. 
not remove, as when he is fettered in the well $ 
but there is no external! impediment, when 
as men are bound in the chaines of fin. When 
w«e command you to doe thus and thus , all 
thebufines is with the will, we rather fay men 
will not, than they cannot com e. There is liber- 
ty when as a man hath eligiiik wnon tUgibih ^ 

when 



ofSpirituall Life and Death 



'5 



when hee hath a thing in his owne choice , 
when there is no impediment, when hee may 
argue both wayes : If a man out of the perverf- 
nefle of his nature doth it not, iz is not com 
pulfbry, but free • a beafts adiion is not free, 
becaule hee cannot reafon on both fides, but 
man when hee coqflders arguments on both 
fides$ when hee can fay, doe not doe fucha 
thing, but doe fuch a things when he can con- 
ceive arguments on both fides, he is free $ there 
is no fuch excernall impediment in him, as to 
bidone in darknefle,to doe a thing of the light, 
or one bound hand and foot in a pit, to come 
out - fince the chiefe impediment here, is in 
the depraved wills of men, which God den 
reftifie and change by his Grace and Spirit, 
through the ufe of meanes. 

If then every man out of Chrift bee in an 
efrate of death, let every man examine him- 
felfe, and confider whether hee be a dead man 
or no 5 this is the great qmre or queftion in this 
mutablity and uncertainty of things. Ltt us 
make the life to come fore 5 our life is uncer- 
tainehere^ but have wee this fpirituall life, are 
wee living men ? then wee are happy : but are 
wee dead ? then he e that is not partaker of the 
firft refurre&ion , (hall not bee partaker of the 
fecond. It is too late to begin to live, when we 
are dying, certainely the time of our natural! 
death is a time of (pending , not of getting or 
inquiring after life .• If yee deferre this fe^rch ! 
while y ee are in health, when yee lie on your] 

deaths ! 



Vfi 1. 



66 



AnEUgant Midicpeiy Dejcriptton. 



deathsbed,wh?n yee (hall fee Heaven and Hel! 
immediately prefented unto you, this queftion 
will hold you felicitous, and then you ftallfee 
chat this fpirimail life, h the life indeed. The 
rime of thi- naturall life, is not long:, the can- 
dle burnesnot long if it burneout 5 yet ithoft- 
ler blowneout than burnt out $ men oftner fall 
'owne than come downefrom the tree of li-e : 
this Tabernacle is often thiowne down before 
^cfahdowne, therefore in this (hort life make 
your felves fure of eternalliife. 

Now there are two things which hinder this 
e *rch and isqairie after fpirituall life. 

The firft is a talfe opinion 5 men think them- 
felvesinthe wayesof life, being in the wayes 
of death ; they thinke there is a greater latitude 
in the Gofpell than there to 

The ftcond is 3 men are not at leafiire 5 there 
are millions of bufinefles in their heads, Co that 
they cannot hearken to the whifperings of con- 
science ^ they have no fpare time to be wife un- 
to fa! vat ion 5 It mil bee ourwij dome therefore to 
confider cur end , Dettt.32. 2?. To helpe you 
diet* fore in this Quere^ whether you are dead 
or alive ? Confider firft,if ever you have beene 
dead. Secondly, ifye have been dead whether 
yee are made alive. 

Firft,Ifay 3 confider whether ye have been 
dead or no; I meane, whether finne hath been 
made alive in you, that you might die. Rom.j. 
9. 10. I rrdf alive without the Law once^ lut when 
the Commandtmentcame^ finne revived^nd I died-, 

that 



ofSpirituall Death and Life. 

that is, the Commandement awakens my fins, 
and they being alive I died 5 finne when it af- 
frights not a mans confidence, then hee is dead, 
when it wounds the conference, then hee isa- 
live. The Law being brought to the foule by 
the Spirir, yeefee the re&itude of the Com- 
mandement, and your own obliquity and croo- 
kedneffe:, then finne is alive and ye die. Peter 
preaching to thelewes, ^?/2.recitestothem 
their finne in crucifying the Lord of glory, 
which finne was made alive, mdprkkgd them at 
their hearts. Sinne was dead in David,t\\\ Nathan 
and the Law came unto him , afterward hee li- 
ved and was humbled. Lukz 5» ^eter feeing 
Chrifts Divinity by the draughr of Fifties, cries 
out .Depart from mee Lord, for I am a (innefnll mm^ 
hee had finnes in him before ^ but they were 
dead $ then they were made alive, pattl, hee 
had finnes that were dead in him, butv/hen 
the outward light (which was but a type of his 
light wkhin)did fhine about him, then he dies, 
and his finnes v/ere made alive. So Iofepht bre- 
thren had finnes, but they were not made alive 
till they were put i$prif on ^ then their finne in felling 
their brother lofephlived^ andtheydhd. Hath finne 
ever been alive in you by the Commandement 
to flay you? that is, hath it bred fuch an appre- 
hension in you, as of death • (not a figh or two 
foraday, thatis no ikying of you., but ye mart 
apprehend finne as death 5 as one that is to be ex- 
ecuted forthwith apprehends death, fbmuft 
you apprehend fin) then it is a figne,that there 
is life within you. Se- 



«7 



Gcn.4i.1x. a i. 






6{ 



iCor. $, 17, 



iCor,j.jy # 



An fa. 



An Elegant and lively Defcription. 



Secondly , are yee made alive againe ? Is 
there fiich a change in you as if yee were other 
creatures, as if yee lived an other lite? Where 
this life is, it workes an alteration and a change, 
gives us another being, makes u* to be do more 
trie feme men ^Who ever is in Chrifl is anew crea- 
ture ^ it workes a general! change from death to 
life 5 it makes all our a&ions to be vigorous, like 
the aft ions of living men, Old things pajfeaway, 
all things become new /it makes raenleadea new 
life -: If old acquaintance and lufts would draw 
usaway,weaniwere that we are dead, that we 
live no more to thefe, that now we have not 
our owne wills: Chrifl lives in us and worlds in us, 
Gahi.ioAtis not 1 that Itoe but Chrifl lives inme. 
The fame mind will be in us that was in chrifl Iefus^ 
PhiL 2.5, Now if yee defire to know whether 
you are in an eftate of death : you muft fee 
whether you have -< hefe two thingswhich arein 
every one in whom Chrift livethrfirll fee whe- 
ther you live to him : He died, that we Jhould not 
live to our pelves ^ but to him alone. In mor Jl things 
the end and principle are all one. Before Chrift 
lived in you, all you did was from your felves, 
yee were your owne principle and end : but 
Chrift living in you, there is another end : yee 
eye Chri ft, yee looke to him,all that yee doe is 
done in finceriry , it is done for him and from 
I him. 

But how can Chrift bee the end of our cal- 
lings,eating t drinking 5 and recreations ? 

I anfwcr,that of every afticn Chrift muft be 

the 



ofSpirituall Life and Death. 



the end \ yee rouft doe as a man in a journey ^ 
though every ftep he treadeshe thinlccs not of 
his jonrneyes end, yet the general! aime ofe- 
j very ftep muft be tor char end*, and that caafeth 
every ftep: Co in all yee doe D the general! ena 
muftbeChrift. 

Secondly 5 ifChriftliveinyou, your hearts 
cleave to him, as to thePrmciple of life, as the 
child to the dug, or the element to its natural! 
place. What ever our life is, wee cleave to it : 
Some place their life in their credi t^ take away 
it, and they dte : others in riches 5 take away 
them^and they pcrifli; What ever is your god, 
if it be taken away ,you perifh. Therefore lohn 
6.6%. When chrift demanded of theimlve ^ whether 
they would tikervtfe gotavc ay -^ Veier mak§s thkanjwer: 
Urd, wkiherfiall.wergoe ? thou haft the words oj 
eternalllifa '' 

.Thirdjy^yec-may know what lite ye !ive 3 by 
the food that feedes it! Oylefeeds theLanipe 5 
fuel! th£ fire. If your life be fed with the duties 
of obedience, then yee live. &%& keepe my com • 
fWndemeieU, yee jhdl live in them> faith Ghrift : 
yon (hall live in rhem as in your proper elemenr 
as the Fifh in the water 5 every motion out of 
it, is to death. There are two forts ofmen to 
whom this triall doth belong. 

The fir ft are thofe, who have a name they live 
ml yet are dead^ likg the Chnrvhof Sardk^ Re- 
\vdations.^i. 

I ThefecondtowhomthisbeIongeth 5 are/&Je 
I who are derdm&tzd. 
F The 



69 



i - 



. 






7o 



The characters 
ofthofethac 
are fpiruually 
dead. 



AnRiegant and lively DeJcription : 



Thefirftof thefe, are like the Angels that 
cakebodies 3 anddoea<aions5 they are not tru- 
ly living mep,though they appeare to be. Now 
the fignes that Charafterife thefe dead men 
from thofe that are truly living, are five, taken 
from the fignes of the fained life, in the Spirits 
that have bodies but onely in appearance 
whereby they are diftinguiflied from : bodies 
that truly live. 

Firft, Angels that take affumed bodies, cate 
and drinke,and are not nourifhed : as the Angelr 
tliatcametoLot) and Abraham, and had created 
bodies. So thefe dead men doe all the ad ions 
that living men doe^ theyiieare, they pray, 
they reade, but they turne it not into April and 
b!oud,becaufe there is no life in them : they are 
not the ftronger for hearing, or any thing they 
doe 5 they thrive not , as thofe that have t^e 
Boulimia, they eate and drinke yet they grow 
nor, becaufe there is an Atrophy in thfcjr bodies.' 
Wee preach to men., yet they are the fame thb 
yeare as they were the laft •• they havean^me 
to liveand yetthey live not, they turne not the 
meanestoflefhandnourifhment} it h a figne 
of a living man that he growes. That which is 
faid of a good wit, that it makes ufe of every 
thing,may be faid ofgrace $ it curnes all the pafr 
figes of Gods providence into nourifhment -• 
formes as well as faire gales, helpe a living 
man to the haven. Affli#ion 3 profperity,ali put 
himon and helpe him forwards. Take one not } 
having this life, doe what yee will, bee thrives 

not 



ofSpiritmll Death and Life. 



7* 



not ^ as an unthrift, put him to what trade you 
will, heftrivesnot, heisftillon theloofing 
hand 5 fo thefe men,profperity, adverfity,helpe 
them not : put any thing to a dead man to doe, j 
he doth it not ^ (b thefe men 3 the Word and 
Sacrament helpes them not , becaufe they are ' 
dead. 

Secondly,the mot-ion of the Spirits that take 
aflumed bodies, is not from any inward princi- 
pal!, nor from the motion of life within : fo the 
adions of men that are not alive, are not from 
the principles of life, they are not vital! moti- 
ons 5 but as in other aftions, the Wheeles goe 
as long as the fpring is up that moves them ; fo 
the aftions of men that are dead as long as the 
fprings are up and the influence continues, they 
move- When they are ficke and apprehend 
death , then they will doe many things ; but 
thefe being gone their goodneffe rs ended : 
whilft they deepely apprehend Tome accident, 
they will be good, that being gone and forgot- 
ten, their goodneffe ends: Many whiles they f 
have good acquaintance, and are in good com- 
pany, will be goo i 9 but when they are gone, 
their goodnefle ceafeth. Thefe men have gol- 
den outfides , they feeme to have the Kings 
ftarape upon their aftions, yet they are but 
counterfeit:, they pay God in counterfeit coine 
not in currant money 3 their aftions have a 
forme of Religion^ but jet the power u wanting; all 
the v doe is but a mete formality ; their Pray- 
ers, their Sabbath keeping are but in (hew^ 

thofe 



1 Tim J.J. 



7* 



laic rr, 



An Elegant and lively Defcription. 



thofe aftions and duties that have moft power 
and life in them,thcy doe Icaft of all reiifh,they 
tafte them not , becaufe they have no life in 
the m. In generall,all the a&ions that men wan- 
ting life doe, they are but dead workes 3 they 
may bee deceived with them for a time , but 
when death comes, they fhall finde them to be 
but dead. Remigivs a Judge of Loraigne tels this 
ftory, that the divell in thofe parts did ufe to 
pive money to Witches, which did appeare to 
be good coine,feemed to be currant money at 
firft 3 but being laid up a whitest then appeared 
to bee nothing but dried leaves .* fo the divell 
deceives men now, hemakesthemtodoe out- 
ward aftions,which have a faireihew^but when 
they need them, they then appeare as they are, 
to be nothing but dead leaves,becaufe the prin- 
ciple of life is wanting. 

A third property of aflumed bodies is this, 
that they are taken up oncly for a time , and 
then are laid downe againe , as the Spirits that 
take them lifted : fb in theft men which feeme 
to live , therejs an inconftancy and mutability 
in their lives , they lay downe their religion as 
occafion fcrves. If that they did was done in 
refpeft to God, it would bee alwaies the fame, 
their company and occafion, would not alter 
it - hut becaufc it is not done in refpett to 
God , therefore as their company and occa- 
fiom are mutable, fo is their religion. Tktj 
artasuueonflantas Clouds without raine : that arc 
$mckl)Jcatttred^ like.wandring Starres, or like 

the 



ofSpiritmil Death and Lift. 

the morning den> 9 that isfoone dried up. The 
Siims have an in-equalirie in their lives, yet 
they never die againe j they may be fickly, but 
tkefe men are twice dead , trees pluefyd up bj the roots ■, 
that never grow againe : The Saints may be as 
(heepe fpovled with a fall , but they can never 
become Wolves againe, but thefe men the? 
tarne Wolves againe, fo-did fharaoh and Saul. 
The Saints have their lurbida interval/a > their 
ebbing and flowing, their full and their wame 5 
but yet all the!c cloudings doe but obfeure 
their graces no r . extinguifh them .• the darknefie 
of the night extinguifheth not the light of the 
Starre5,bnt covers it$ fo doe thefe cloudings but 
onely cover the gracesof the Saints. All the 
goodnefle of other men that feeme to live, are 
but Lucida intervalla , they are good but by fits, 
when as thofe that live are bad but by fits.N*/- 
lum fi&um eft duturmm\ their goodnefle is 
but counterfeit, therefore it lafts not, it holds 
not our. 

Another diftinguifher of thefe walking 
ghoftsfromliving 5 is this ; the aftions they doe 
they do them not as living men doe,they make 
apparu ions onely and vanifh. Thofe men that 
have nothing but civility, it quickly vanifhetb, 
they are like the Church of Sardis , Revel. 3* 1 . 
that ha 1 a nam: fixe lhed y and jet was dead : their 
workes are not perfedt throughout, they were 
butLinfey-wolfey, they were not thorow pa- 
ced in the wayesofGod , butfliuffell •, they 
grafpc at both,and comprehend neyther 5 they 

F doe\ 



n 



74 



Mat. io.ii. 



iS*m.ij.8,$. 
10. 



Mar. 6. io. 



Queflioti. 



jin BiegM and lively Dejcriptiott % 

doe many things bur x\m all. As the young man 
that came to Chrift, thrift looked on him , and lo- 
ved hiw, what d»IHngui(hed him ? one thing 
was wanting , his workes were nor perft & 3 his 
heart was let upon his wealth j he would doe 
any thing elfe, his heart was not weaned or di- 
vorced from it* Saul had a name to live, but 
yet his workes were not perfed, when Samutl 
came *tf 9 then he was di (covered $ that was but 
his try all, he would not reft in God. Her$d did 
many things jet he was not perfe&^he would not 
leave his inceft $ £ ) all that have but a forme of 
religion rhey are Wolves though they have a 
fheepifhomfide.thcy are nor perfeft 5 yee fhall 
know them by their workes. 

But what workes are thofe that we cannot fee 
them doe ? 

I anfwere^they may be exa& in the firft, yet 
faile in the fecond T 1 ^le.arrd thoO that praftife 
the duties of the fecond Table, faile in the du- 
ties of the firft:. If men be exaft in the duties 
of both Tables , their religion is pure and undefi- 
led. Urn. i. 27. If they faile in the duties of one 
Table 5 to make their religion pure, is to amend 
in the other. Thefecivill men wrong nomao, 
yet they content themfelves witha bare forma- 
lity^ this is pure religion : we fey this is pore 
Religion, ifyee be fervent in prayer, and con- 
rent not your ielves with formality of Religion 
w'thout the power. 

Laftly D theft walking ghofts 5 doe but fliew 
themfelves to men, they company not with 

th r ra; 



of Spirituall Death and L ife. 



them} y ee fee them and heare no more of them, 
Yee (hall know living men, by their company- 
ing and loving of the Saints $ as (heepe and 
doves they are never out of company,and keepe 
no other company but their owne. Yee fhall 
finde in others thefe differences. 

Firft, either they delight not in all the Saints- 
We muft iove all the Saints.this particle all, is 
put in all Panls Epiftles 3 thefe love not all the 
Saints, 

See ndly, if they love all the Saints, yet they 
love not the Saints onely, yee muft love none 
but the Saints. If yee love the Saints becaufe 
they are Saints, then thofe who are not Saints, 
yee doe not love $ that is, yee love none with 
the love of friendftiip , and intimate familarhy 
bat the Saints- yet love them with a love of 
piety, and we all faile in this love. 

Thirdly,they doe not love tkofe that txcell In 
vzrtue. If your hearts be not right, yee diflike 
all thofe that g9e beyond you in holinefle,and 
pra&ife. 

Laftly , thouglnhey make a finew D they love 
them,yet they doe not {hew the effe&s of their 
loves to them. And thus much for the helpes 
anddiicovery of the firft fort of men,that have 
a name they live, and yet are dead. 

The iecond fort of men to whom the ufeis 
direfted,are thofe who are quire dead^ yee (hall 
know them by thefe markes or fymptomes. 

Firft , yee fhall finde coldneiTe in them $ in 
death there is no heate .* fo their prayers and 

F 2 per- 



75 



Co). 1. 4. 

^IheCi.3. 
2 



FfaM*.> 



Thcmarkes 
andfignesof 
thofe who arc 
fpimually 
dead. 
I 



OijiB. 



An Elegant and lively Defcrigion 



I 



performances are cold, they are dead, wanting 
fervency. 

But the Saints want heate as wtll as others,, 
they alfb are cold. 

I anfwer, though fomctimes rhey want k,yer 
they are quickly made hot againe,becaufe there 
is life in them ^asCharcoleis quickly kindled, 
becaufeithath beenein the fire , for he Saints 
are foone kindled 3 becaufe they had fire in them 
before. Others are as greene wood.or rather as 
matter that is not combuftible 3 as r he Adamant, 
that will not be made hot with fire . Living 
menjadmonitions^nd the fire of good compa- 
ny will heate game, fo will it not the others. 

Secondlyjeefhall know them by their ftif- 
nefTeandhardnefle. Itisafigneofdeath to be 
inflexible; Wicked men are as hard as flint to 
Gods commands , bur as fbft as waxe to that 
which humours chem. Are yee traftible/Doe 
you delight in yourovvne w^ies, and yee con- 
tinue the fame men,k£epe the fame company i 
Doe ye abide ftill in the fame place, or goe on 
in the fame tfaft ? then yee are dead : In maify 
thtngs you may be traftibl^, bbt ihc maine is 3 
> whether ve are flexible in thofe things that are 
connatural! unto you. Thefc dcale wirh us as 
Iciiwan did wkh Jeremiah^ Itr. 42, He laid he 
would goe downe into *s£gjpt , he would doe 
any thing, that GodJJjould bid hi m^ whether it were 
good or bad $ but when Jem?> had told him and 
the people that they muft not goe downe into 
&gnt> then they fay that k ftake frljeljfioi did 

4 not 



efSpirituall Death and Life 



77 



not fend him with fitch a mejfage : If Gods Will 
had fated with his , he would have done what 
he would have had him to doe : your try all is 
when you muft offer up your ifaac, when you 
muftparc with thole things that are moft fweet 
unto you. 

Thirdly, dead men are fencelefic, like Idols 
that the Pfalmift fpeakes of : They have eyes, and 
fee net , cares and hare not } mouthes andfpeakg not, 
pet and mike mt , they have fences to difcerne, 
but there is*y^t an inward eye they want ^ they 
fee no beauty in the waiesof God 5 therefore 
they thinke there isnofuch matter, becaufe 
they have eyes & fee it not, they have mouthes 
and tafteit not, they relifh it not,they fmell no 
fweet favour from the graces of the Saints, 
whena? the graces of the Saints have a fweet 
favour;/*^ an Oyntment powred out % Cant. t. 2. So 
for feeling, chey feele not, they are not fenfible 
of the judgements or threatnings ; the Law nor 
the Gofpell move them not,rhey have hard and 
infenflble hearts .5 the more infenfible they are 5 
if is a figne,they are more dead : the more fen- 
fible we are of the threatnings or promifesj the 
more life is in us. 

Laftly,dead men are fpeechlefle^ there is no 
breath in them. Out of the abound ance of the heart 
the mouth fpeakgth.Ths drie and empty channel! 
drives not the mill, but a full ftreame lets it on 
worke. If the heart befall of life 3 the tongue 
is fall of good fpeeches , Vrov. 1 o. the words of 
the righteous are as fined fiver , becaufe their is a 



Pfai.n5.4-y. 
Piil 135.1 y,U- 



Math- 1 1.3 T- 



8 I An Elegant mi li<veiyDe[cription % 

treafare within them ^bttt the words of the mckgl 
arc nothing worth , becaufe their hearcs are eviU. 
A3 ic is fa id of evil! men , that their tongues an 
fct on fire of hell $ (b the tongues of cfie righteous 
are feton fire b/ heaven. Efay 19. 18. tbejfpeafy 
\the Language of Canaan. In hypocrites there b a 
loquacicy as blazing meteors, and in Saints 
there is fbmetimes an indifpoficion by reafcm 
of" (bme finnes, which make them like to firings 
chat are dimmed up with ftones and mad. Yet 
judge not of them by fach fits, but take them 
as they are in the ordinary courfe 5 the mouth 
fpeaketh out of the abundance of the heart. £- 
very mm is delighted in fom* genious operati- 
ons, in things that are futable to him ^ if there 
be aboundance of life , aboundance of grace 
within a mm, he delights to (peake of it .• as all 
men are (everally difpofed, fuch aw their foee- 
I ches.Now all theft are privative {j *nes of death 
I will adde one more that is pofitive. 

Fifcly-Jooke what life a man lives 3 he drawes 
to him the things that nourifh it D and expelleth 
that which hinders it. If a man be alive to finne, 
he drawes that which is finfall, but holineflfc 
and the meanes of grace, he expels as contrary 
ro him. What doth fatisfie his lufts, mat he 
Idoch^ hetrny doe good'foratime^ but he is 
q lickly ficke of it. 

Ohjcft. I But I doe muui good, I abftiine from much 
eviH,rauy fom • men fav. 

Atfmr. To this I r,n(wer, that if one member lives, 

it isafigne the whole-body lives- (01 f one mor- 
tal I 



of Sprituall Death and Life 



tali finne live in you 3 it is afigne you are dead. 
Truth of grace cannot ftand with one mortall 
finne unrepented, unfubdued : one difeafe kils 
a man as well as an hundred 5 fo one living luft 
kils you .- Doth any luft live and reigne in you, 
it kils you. 

But what is it to live 9 and to raigne ? 

I anfwer 5 when a man ceafeth to maintaine 
warre with his luft a and refifts it not 5 when a 
man layes downe the weapons , when he feeth 
hisluftisnaturallto him, and therefore yeelds 
unio it,then it raignes in him. There is no man 
that lives the life of grace, but he hath his pro- 
perty>that he ftrives againft all finne to the ut- 
moft, notin(hew 3 butinfincerity • he ftrives 
againft the occafions of finne though they foile 
him 5 hee (till maintaines warre againft them, 
and fo they live D and reigne not in him. 

2. If every man out of Chriftbein an eftate 
of deathjetusnot deferre repentance, but doe 
it whilft wee may. Repentance makes a dead 
man to be a living man : What is it that makes 
you deferre repentance? Yee thinke yee can 
change your courfes,and forrow when you lift, 
therefore yee deferre it. If men be deadend re- 
pentance puts as it were a new fbule into them., 
makes them to pafle from death to life 3 then k 
is not fo eafie a thing. Suppofe yee had Ezekiah 
warning , is it in your power to make your 
felves alive? Nojt is beyond your power$God 
onely can doe it. Every man lies before God, 
as that clod of earth* out of which Adam was 
F 4 made. 



79 



OiytB. 



Vfii* 



Ifay g8.i. 



8o 



iohn5.11, 



Icr.$.'4. 
Efay 17.^. 



PhiU.ij. 



Gcfl.fj- 



Icr.x3.13, 



An Elegant and lively Dejcription 



made. God muft breathe life into him, elfe he 
continues dead. God doth not breathe life into 
all. He quickens whom he trill. It is your wifedome 
therefore to waite on him in his Ordinances : 
if ye have good motions begun in you 3 prcfle 
them forwards , they are ofF-fprings of life, 
Thinke ferioufly 3 am I dead or alive ? if dead, 
why then lay 3 its not in my power to qaicken 
me 5 its onely in God to doe ic 3 and he doth this 
but in few 3 thofe whom he quickneth are but 
as Grapes after the vintage or as the Olives after the 
beating 3 how then (hall I be in the number? 
Give your (elves no reft 5 know that it is God 
that breatheth 3 «nd then depend on him. Make 
that ufe of the doftrine of ele&ion, with care 
and more folicitude to looke to our fdves. God 
workgs both the will and the deed of his good plea fur e^ 
workg out therefore jour falvation mthfeare and 
trembling. If repentance be a paflage from death 
to life., if it be fueh a change 3 then labour for to 
get it. The Spirit doth not alwaksfirive m-th men 3 
yeeare not alwaies the ftme 3 yee will fticke in 
the fand 3 grow worie and worfe, if yee grow 
not better and better. No more power have 
you to change your lei ves , than the Blackmare 
hath to change his sktn 9 er the UopardhisfpoU 5 the 
time will come 5 when you fhall fay as Spira did: 
O how doe I defire faith 3 would God that J had 
but one drop of it 5 and for ought we know he 
had it not. 

ThirdlVjlearne from hence to judge aright 
r of natural! men 5 for all the excellency they 

have 



* 



efSpirituall Life and Death. 



have , yet they are but dead men 5 If a man be 
dead, we doe not regard his beauty 5 all excel- 
lencies in naturall men.are but dead. It is a hin- 
deranee in the waies of God,ro overvalew out- 
ward excellencies, and todefpift others that 
want theft trappings . let us-%, for all theft 
excellencies, yet he is btit a dead man , &e know 
nont after thejkffj wjmonji Cor. 5 . 16. Againe for 
your delight in them, know that this death dif- 
fers from naturall death,for theft dead men are 
active, and ready to corrupt others, they have 
an influence ,- that doth dead thoft 9 who are 
converfant with them, finne communicates as 
well as grace. Nothing fo great a quench -cole, 
as the company of bad men : there is an opera- 
tive vertue in them to quench mens zeale, as 
the droppings of water will quench the fire, 
though they cannot wholly extinguish it being 
once kindled. 

.Fourthly Jf all out d£ Chrift are dead 3 learne 
to judge of the Ordinances of God y and the 
meanes of falvation,Iet us not under- value nor 
over-value them^the Ordinances cannot bring 
lifeofthemfelves, no, not the Word, nor Sa- 
craments : If yee are ficke and fend for the 
Minifter, he cannot quicken you $ the Ordi- 
nance is but a creature, and cannot give life; If 
we fpeake to the eare , and Ghrift fpeake not 
to the hearr,ic is nothing : Let your eyes there- 
fore be fixed on Chrift, beftech him to put life 
into you.and pray to God for a bleffing on the 

xneanes 1 



Si 



Kfi*. 



8* 



i CoMi.25* 



AnRlegant and lively Description, 



Lcrit.i].i?»so 



meanes : the Ordinances are but dead Trunkes, 
as Pens without lnke,or Conduit-pipes with- 
out water. Learne then that God doth convey 
life by the Ordinances , that they themfelves 
cannot give life, therefore doe not over- value 
them. Yet know withall , that God doth not 
worke but by his ordinances^the fpirit breathes 
not in Tavernes or Play-houfes,but in Church- 
aflemblies. AUs i 0.44. whiles Peter vpm preaching 
to Cornelius ,and his familiejhe Spirit fell upon them: 
fo the Spirit fell on others by laying the Apoftles 
hands on them : the Ordinances are the reticulum 
of the Spirits, give what is juft to them, and no 
more 5 give them neither too little nor too 
much,doe not over- value them .bur y et negleft 
them not: negleft not the Sacrament 3 yee know 
not what yee doe whenyce neglefr to receive 
it, yee thinke that yee eate and drink^ your ome 
damnation > if yee receive it unreverently, Abfence 
from it is a finne as well as theremiffeand neg- 
ligent receiving ot it. Sicknefle and death yee 
feare,why then doe you negleft the Sacrament, 
why doe you receive it unworthily ? Whence 
arethofe Epidemicall difeafes amongft us ? the 
caufeof them is from hence, that yee negle<9: 
the Sacrament, that yee receive it unworthily. 
1 CorAi.%0. Forthis c *ufe many are mxh$ and fickg 
amongyou^andmanyjlzepe. Confider the danger 
of negleft ing the Sacrament., he that came not to 
theVaffeover, muft be cut off from the children oflf 
rael^ihe (ameEquitieremaines (till in the Sa- 
crament j the caufeof that was,becaufe we was 

to 



ef Spiritual! Death and Life 



85 



to come up with the reft 5 to remember the 
death of the fir ft borne of M?$t , and the re- 
demption from their bondage, he being patted 
over thereby : It is now the fame finne to neg~ 
left the Sacramefnt, the Equity ftill remained 
Are yce (b ftrong in faith as yee need it not ? 
To be abfent from the Word 5 yee thinke it a 
finne ; lb it is to be abfent from the Sacrament 5 
nothing can excufe you. If a mafter bid his fer- 
vantdoearhing andhegoes and is drunken £0 
that he cannot doe it,witl i t excufe him ? Pf you 
have made your (elves unfit to receive the Sa- 
crament by committing any grofTe finnes^the 
unfitnefle v/iil nor excufe you. If a man hath 
an occafion to ride a journey , if he mifTe one 
day 3 he will cake the next; foifyee mifTe the 
Sacrament once , bee fure to take it the next 
time. Itis*devidedhere 5 that fb if ycemiffe 
oace , yee may receive it the nest time 5 take 
heed therefore how yee negleft ic. The end of 
the Sacrament h to worffnp God, to fet forth 
Chrifls death , it is the chiefeft part of jQtbffi 
vV)rTitr>^ chereforegiveitthe chiefeft rafpeft. 
Nov from hence fee the neceflkieof this life 
office: how can yee come to the Sacrament, 
if yee are dead men ? Labour therefore for 
this life of grace. And thus much for the 8?ft 
point , Tfm all mm art of Chrifi an in a ftate of 

We- come now to the fecond,which is this. 
ThteattinChrifl, ardifrftateoflife. Garfcope' 
is. b (hew yo'i what yoa -are-out of Ghrifr,and 

whit 



* The Sacra- 
snent is admi- 
niftrcd twice 
every Terme, 
and fometimes 
thrice. 



An Elegant and lively Defcription, 



what benefits yee receive by being in Chrift^ 
we cannot goe throughout all particulars, but 
we will take the greacft, life and death 5 the 
one the greateft good, the other the greateft e- 
vill. All in Chrift are living men 5 this is the 
greateft benefit, becaufe death is the greateft 
evill : therefore by the rule of contraries , life 
muft be the greateft good, Farther, men prize 
nothing fo much as life ^ this experience fhew- 
eth,and Sathan hi mfelte could tell, that Skinne 
farshfnne % and all that a man hath, mil he give for 
his life Jot 2. 4. Beyond experience, God hira- 
felfe threatens .death to Adam^ as the greateft 
evill 5 The day that thou eatefi&f it thoujhalt die 
the death. Gen. 3 .3. Now alt that live this lite are 
living men , and have all things pertaining to life, 
2 Tet. 1.2. they have all that pcrtaines to life and 
godlineffe , that is , all things neceflary for the 
nourishing audcherifhingofthem, life were 
elfe unhappy ; take beafts and plants , they ha- 
ving all belonging to their life,are happy, and 
they are faid to live : take any naturall life when 
as a man hath food and rayment , and recreati- 
on, he is faid to live. A man lives when he hath 
life,and all that appertaines untoitjwill devide 
this Dodrine into two parts , and I will (hew 
you two things. 

Fir ft, that there is fuch a life as this. 

Secondly, what this life is. 

Firft, that there is fiich a life, as this^ It is 
needfull to fhew you , that there is fuch a life, 
becaufe it is a hidden life. God hides thefe fpi- 

rituall 



ofSpiritmllLife and Death. 



ritual! things 9 as he hid Chrift tinder a carpen- 
ters foam : fo he hides the glorious my fteries of 
the facrament,under the bate elements of Bread 
andWine i> he hides the wifdome of God , under 
the iboUfhneffe of 'preaching : he hides thofe whom 
thewortdis not worthy of under Shsepesskinnes^ and 
6oatessfyw<e< 3 Heb. r i. yea, C0/.3. 3. Cur lives are 
hid with Chrift i$ God. 

Bur from whom is rhis life hidden .<? 
I anfvvere , that it is hidden from natural! men 
as colours from a blindeman 3 rhey are there, 
and he fees them not. 

But with what is it hidden .<? 

I anfwere, that it is hidden : Firft, with this 
natural! life, we fee it not becaufe wc have this 
life, it is hid, as the Sap in the roote or water in 
the fpring. 

Secondly, it is hiden with a bafe autfide^ C<#\ 
6. 20. The Saints are as poore : <*f defpifed^as having 
tothing^ Chrift had a bafe out fide (f4r<? was no 
forme nor beauty in him that wee/Jjould defirehim : 
and fothe Saints being conformable to him $ 
thev are like other men for their ourfides. 

Thirdiy ? it is hidden wich mif-reports 3 thus 
Chrift himfclfewisWdden- hewascounted a 
vtiue-bibber.a frkndof Pukranes azdfinners 5 one 
cajiingout divets by Betzebub : and therefore he 
became a ftumbling-bhcke unto many. The 
Saints are likewiie mif-reprefented to mens un- 
derftanding other wife than they are.There are 
a generation of men 5 that pervert the ftraight 
waksofGodyA&s 13. ic. that is 3 they make them 

feeme 



*5 



rCor.io.Sc. 
n. 

1 Cor.1,11. 



ObkCl. 

Anfvs>. 



rbjttt. 



Efay n 



Luke 7. $4. 
Math. 9. 3 4. 
Efay 8.14. 



84 



Anfa. 

Col.j.j. 



AnElegant andliVsly De/criptton, 

feeme crooked, though they are ftraight, nor- 
withftanJmg, they pervert them,as a crooked, 
or falfe glafle 5 perverts a face that is beautifiill, 
rprefenti- git in another fhape^ or asafticke 
chat is haite in the water , and halfe out, 
t-emes to be crooked,, and yet is ftraight in 
it felfe. 

But in what is it hidden ? 

I anfwere, that it is hidden in Chrijt , as in the 
fountaine, as in the heart and foule , as in the 

|(ubje<5fc wherein it dwcls. Men what ever they 
profefle, beleeve not this , that there is fuch a 
life, becaufe ii is hidden life $ what courfe then 
fhall wee ta ! e to make youbeleeve ir? The 
Scriptures you will not deny,y et you will be as 
hard to belee ve them, as you will be to beleeve 
that there is fuch a life $ We will thetefore fay 
fomething without the Scriptvres^to perfwade 
you that there is fuch a life as this. 

Firft,there is a life which the foule and fpirits 
lives 5 as the Angels they move 3 aft, and under- 
ftand 5 though they eate not:, there is therefore 
a life,befidesthis jcommon life. 

Secondly, confider the matter of thefmJe, 
then yee (hall fee, that the foule lives fueh a Bfc, 
as Angels doe $ The foules of good men leade 
fiich a life as good Angels doe$ the foulesof bad 
men,fuchalifeasbad Angelf.Thelifeof bcafts 
depends on the compaftureand temperature of 
the fiibftance , as the harmony doth upon the 
true extent of every ftring. With the foule of 
man it is other wife 5 the foule lives firft , and 

then 



of Spiritual! Death mdLife. 

then caufeth the body to live ^ it is otherwife in 
beafts, their foules and bodies live together. 
Befidesitiscertaine, that the foule (hall live, 
when as the body islaidafide - then it lives 
another life from the body : therefore it lives 
another lite in the body.The higher faculties of 
the foule, the Vnderftanding and Will, are not 
placed or feated in the body , as other faculties 
are : the vifive faculty rauft have an eye to fee, 
the hearing facultie rnuft haye an eare to heare, 
and Co the reft of the faculties muft have their 
organs ^ but the underftanding hath no fitch 
organ, ic onely ufeth thofe things that are pre- 
fentedtoicbythephanfie. Our fight, feeling, 
and hearing perifh , when their organs perifh 5 
but the fuper iour faculties of the foule,, weare 
I not away, but the elder the body is, the yonger 
I they are. The foule lives now in the obje<3r,now 
J in the fubjeft : it lives in the thing it is occupi- 
ed about: As the Angels are faid to be, where 
they worke,becaufe they have no bodies as wee 
have , to make them be locally there : fo (he 
foule it alfo lives, where it is occupied^as if it be 
occupied about heavenly things , then we are 
faid, to have our conversation in Heaven. Take the 
underftanding faculties of reafbn , they (way 
not men ^ but the Ideas, truths and opinions 
that dwell in the underftanding, fway men. 
There are three lives in man,there is the life of 
plants^of beafts or fence, and the life of reafbn • 
I may adde a fourth , and that is this fpirituall 
life, which is an higher lifeof the foule ^ Where 

there 



*7 



Phil. 3 •*©. 



88 



Hcb.ix-37. 



An Elegant and lively Defcription. 

there is auevill life, there is death, but where 
there is good life , there is this fpiruuall life : 
See it in the effefts, for thefe are but (pecu- 
lations. 

Firft,yee fee by experience, that there is a 
generation of men,that live not a common life, 
delight not in vaine plcafures, fports, and ho- 
nours ( there is no life without fome delights) 
their delights and life is not in outward things 
abroad^ therefore they have a retired and in- 
ward life at home. 

Secondly, there are no A&s , but for fomc 
end , there are men who make for themfelves 
their end,if they did they might then take other 
courfes, going with the ftreame. If then they 
make not themfelves their end,then they make 
God their end, they live not to themfelves , but U 
the Lord, i.Thef.%.8. 

Thirdly, they care not what they lofe to get 
advantage to God $ they are content robe de- 
fpifed, contemned, to fuffcr torment $> imprifon- 
r/iznt and death • they are content to doe that 
which is the ruine of their lives, which they 
would not doe , had they not a more fpeciall 
life within them. 2 Cor. 4. 1 1. We which live are 
titrates given up to d?athfor Iefa ftke, that the life 
alfo oflefus , wight be manifcft in our tnortaU frjh : 
That is, for this c«3ufe God differed his chil- 
dren, to be in danger, rhatmen might know, 
that they live an other life,and have other com- 
forts • this appeares by our readme fie to bee ex* 
pofed to death 3 all which fhewes , that there 

are 



ofSpiriturilDsatb anilJ.fi. 

are feme that leade an other life. 

But it will be obje&ed,that the fuperftitious, 
and thofe of another religion, will (iiffer death 
as well as the Saints : and morall philofophers 
are retired as well as the Saints : and thofe who 
have but common graces, live this life as well 
as the Saints: therefore thefe experiences prove 
not the point fufficiently. 

I anfwer,that ic is true,thatfuperftition doth 
worke much like Religion, morall vertue doth 
many things, like true holinefTe • and common 
grace, doth much like true grace 5 yet it is no 
good argument to fty,that becaufe a dreaming 
man dreames chat he fees, therefore a living 
man that doth fee, doth but as he : A picture is 
like a living man , yet it followes not chat a li- 
ving man is dead , becaufe the pi&ureis dead 5 
it is no argument to fay y that becaufe morall 
vertue doth many things like true holineife, 
therefore true holinefle doth them net : they 
may be like in many things,yet not in all things 
the caufe of all deceit is, becaufe we cannot dif 
cerne of things alike^herefore I will (hew you 
how thefe differ. a /: o,r 

Firft, (uperftition makes them fuffer much, 
as well as true Religion, yet they doe it out of 
afalfe opinion, the other from faith .* the one 
doe it being. helped by the holy Ghoft \ the 
other hath a fopernaturall helpe from Sathan 
that extendeth nature beyond his fpheare $ the 
one doth it from grace,the other from delufiont 

Q the 






Anfw* 



9o 



AnRlegant andln>»lyD*jcnption t 



t 



the outward a&sare alike^but the inward prin- 
ciples differ. 

Secondly , morall vertue and Chriftian ho- 
lineffe differ in working, thelaftisdone of a 
(udden. A man is made a living man fuddenely, 
chough there are fome previous difpoGtions, 
yet the fbule is luddealy infufed 3 after this 
manner the Saints pafle from death to life. O- 
thers have their habits by frequent afts and 
education, they are moulded to it by little and 
little. 

Thirdly, in morall m*n the change is never 
generally there is no new birth in them $ but in 
the Saints, All things are mw ,2 C^r.5.17.1 8. 

Fourthly, morallity doth never change na^ 
ture, but grace doth : the moft wilde man in a 
country,the unlikelieft man of all others,Reli- 
gion makes him a Lambe of a Lyon, though it 
wereunprobable* 

Fifthly, what did mortall men ? they went 
by divers waies,to the fame center 3 themfelves 
were their end 3 Epicures thought one way the 
beft,the Strides another $ but the Saints feekea 
happinefle,in denying themfefoes 9 vthich helpes to 
perfeft them. 

Laftly, common and true grace, have many 
things alike, yet they differ in this $ true grace 
doth things as a man doth naturall living adi- 
\ ons} asamaneatcsand drinkes with willing- 
aefleandpropenfiveneffe, connaturally, and 
readily 5 fo doth not the other. Thoft who have 
onely common grace^doe all from refpe&s and 
I by- 



I 






efSpirituall Death and Life. 



by-ends 5 theirhoIinefleis butbyfiafhesand by 
fits, it continues not} they are like violent mo- 
tions, quicke in the beginning , and flower in 
the end 5 the higher they goe the weaker they 
are $ but the motions and a&ions of the godly 3 
are as a ftone falling downewards, which moves 
fafter and fafter , till it falles to the Center, 
where it would be. 

Now we have done all this, there is not yet 
fufficient faid , to make irfufficiently appeare, 
that there is fiich a life of grace 5 thefc and an 
hundred other arguments and reafbns, will not 
make naturall men beleeve,that many men live 
other lives than they. But when they fee the 
life ofholineffe blaze in our eyes, they fay it is 
but guilded over, it is but hypocrifie. Thefe 
reafbns may prepare and confirme , but they 
cannot perfwade $ we muft therefore beleeve 
that there is fuch a life. lob. 3 . Ghrift treates of 
this., that there is fiich a life 5 he telsNicodemu*, 
that he muft live it,and be borne againe^Ue won- 
ders at it,how it can be , Chirft therefore con- 
cludes in the 12. verfe : If I have told you earthly 
things and yee beleeve not > km {hall jee bektvetf 1 
tellym ojbeavenly things? that is, it muft belee- 
ved, that there is fuch a life : fenfe beleeves it 
not , yet it is eafier to beleeve it 9 becaufe it is 
wrought on earth ^ other things are harder than 
this to beleeve, becaufe they are wrought in 
heaven ; though this be wrought on earth, yet 
it is hard to beleeve^and muft be beleeved. And 

G 2 thus 



91 



9* 



What fpititu- 

aUlifeii. 



An Elegant and lively Dejcription 

thus much for the firft part of the do&rine; char 
thereisfucha life. 

For the fecond, what this life is 5 yee may 
know one Contrary by another; we have (hew- 
ed already what death that is contrary to it, is 
by which yee may partly perceive > what this 
life is 5 yet we will give you feme other fignes 
howtoknowit. This lifers a reall life* as reall 
as the other, though it confifts not in eating 
and drinking 5 as the other dorh^itis a life of 
faith, it is not feene^ yet it is as reall as the com- 
mon life, as will appeare by comparing it with 
the common life. 

Firft, in this common life of nature there 
muft be temper of body., di/pofttion.of inftru- 
ments:(b in this life of grace^ there is a frame of 
heart, a composition of fuule, on which it doth 
depend 5 there are humours aqd ingredients of 
this life , and they are the things yee know : 
i there is a realty in this life as well as in the 113- 
turall life. 

Secondly , as the naturall Jife hath a temper 
of body, hath divers mixtures , fb it abhorres 
things that are hurtful! to it, and defires things 
that cherifh it : fo in this life of grace ? there is 
an appetite :, thofe that live it, they are carried 
to the things that helpe them, they hunger af- 
tertheWord and thatwhich builds them up; 
they abhorrefinne and Iuft that would deftroy 
them. 

Thirdly.asin t henaturall fife,fo in -this., there 
is a tafte^a palate,that helpes thh appetite.Kfla*. 

12 2. 



o/Spirituall t>catb and Life. \ 9 J 



12.2. Bejee changed b) the renewing of jour minde 
thrt)*£ fwy prove what k that good andperftff, and 
acceptable mil of God , that yce may be able to 
di/ceme of it, as thetouchftone difcemesof 
go!d,or the tafte and palate of meates. 

Fourthly, as in the other life there is hunger 
and thirft , lb is there in this 5 men who live ic 
are fenfibleofpaines, and refrefhings, they 
arefenfible of finne, judgements and threat- 
nings , which others are not \ being hard and 
dead* 

Fif tly,a$ the other life is fed with food, fo is 
this;, the food which a man eates is not prefent- 
le turned into flefh and bloud that nouriftieth $ 
butthere is a nutritive faculty, thatnourifheth 
and turnes all we eate into nourifliment: So the 
Saints who live this life have a nutrhive facul- 
ty, they aflimulate , and turne all things to a 
good ufe , there is a living and vitall faculty in 
them that fers them forwards, Ephe.A. \6. The) 
befog knit to Chrift Recording to theeffeftHdllpower^ 
working in ever) part^ increafe^ and edifie themfehh 
in love* 

Laftly,as this common life hath befide other 
things that maintaine it, feme other endow- 
ments to helpe it out, *s company, recreation, 
riches, and the like . Co hath this fpirituall life, 
it hath riches, and friends, it hath its heritage, 
company^ habitation, {God h our habitation from 
everlajlfag) with the fame realty, though not 
with the fame vifibitity^and fo expofed to fence 
as the other. The caufe of this life is the holy 

G3 Ghoft, 



Pfai.ji.9. 



94 \ ^ n EkgMt a nd lively Defcription y 



Rom.11.3tf. 



vfi'u 



Qhoft, who is to the fbul^as the foule is to the 
body } he is rhe caufe of it- the end of it: is the 
Lord • all is done to God • N o oth-er life is fo.this 
life is of God^chroo^h God^and for God: when 
you finde fuch a reality in your aftions tending 
toGodj when he is your ayrae, then yee live 
this life. 

If tkis bee the condition of all that are in 
Chrift, to live and be quickned 5 (ee what is ex- 
pected from you to whom this talent is com- 
muted ^ every excellency is a talent, it muft not 
liedead,but be improved for our matters ufe ; 
the finne is great if yee doe ic not : the negle& 
being of a greater thing , the finne is greater. 
God fets a proportionable account on his bene- 
fits, and expeftsafevere account from us 5 if 
we ufe them not. Be exhorted then to live this 
life : fotije live much in a rtiort time- fome ne- 
ver live this life at all; one man may live more 
inoneday , than another man in an hundred: 
for to live is nothing, but to be ftirringand do- 
iqg* 1 Tim \ 5. 6. Thof? who live in pleasures are dead 
whilil thejlive: fo he that is occupied about ri- 
ches or honoarsjs dea*i .• all that time that men 
are occupied about riches and their eftates , a- 
bout credit ,h mours^and the like$ making them 
their end, is a rime of death : yee have lived no 
longer ttian yee have aflted duties of new obe- 
dience. If you lurnms up your lives according 
to this computation, to h w fliort a reckoning 
will they cool" 2 A wife a* in fpeakes m He in a 
few words;, than a fople doth in a multitude : 

one 



of Spirituall Death and Life. 



one peece of gold hath more worth than a hun- 
dred peeces of brafle ; ss we fay of an empty 
oration, that there is aflood of words, but a 
drop of matter ; fo if you confider your Jives, 
and fee how long ye have lived in death, bung- 
ling out your time 5 you will fee that yee have 
lived but little in a long time 5 therefore now 
be doing feme thing • redeem the time • be bufie 
in doing or receiving good,be ftill devifing to 
doe fbmethingfor God,and to put it in execu- 
tion : fpend your fat and fweetnefle for God 
and man ^weare out, not ruft out 5 flame out, 
not fmother out ^ burneout, benotblowne 
out. So did Chrift,fo did Moftsfo did Paul, ma- 
king the GffpeBteabwadfromlewfek&telllfri- 
cum : fo did Davidjhc text fay th^that heeferved 
his time $ he did not idle it out, that is, he lived 
not as his owne mafter , but hce did doe all to 
God, as to a matter : All the worthies of the 
Church have lived thus : and not onely they, 
but poore Chriftians likewife are flill doing, 
they ferve God and men, they are ufefall they 
are the men that live, Thofe who fpend their 
time in fports,in gaming,in bufinefle,in ferving 
wealth and honour , in morall difcourfes 5 in 
Hiftories, in hearing and telling ofnewes, as 
the Athenians did: thefe are dead men, they 
doe not live : As we lay of Trees, that if they 
bring not forth fruit , they are dead 5 fo what 
ever men doe if they bring not forth fruit , if 
they glorifie not God^they are dead. See what 
a price is put into your hands/ee what yee have 

G 4 done 



*5 



Epfecy.itf. 



Exodj. &* 
Rom.ij.i^to. 
A£s 13,36. 



Afls 17.^1. 



96 



Vfii. 



Math.tf.t*. 



AnElegant andliipely Dejcription, 



done, and mend whiles yee may 5 beftow not 
/ our price amifle. There are many Talents % ye? 
K)ne like this of life: cake therefore the A so- 
rties exhortation, GaL 6. While yee have time doc 
y>od : life is but an adling,ye then live when ve e 
re doing good* Wee fee how rainy mcr\ fall 
from the Tree of life , as leaves in Autumne ., 
che candle of this life is quickly bbwne our : 
have thcreforeabetterlifeinftore, be not ai 
waiesbuilding 3 neverinhabiting,alwaiesbev;in 
ning^never finifhing^ stutitiaje^perincipit vi- 
verc$ folly alwaies beginnes to live: 11 is the 
fault of moft men., they are alwaies beginning 
and never goeon. Let us take therefore thr 
Apoftles counfell , 1 PeU^.Thinkeit Efficient 
that we hroe miked formerly* as m have dost ^ the 
time which retmines, kt us reckon it precious^ 
and beftow it to better purpofe. 

Secondly, if every one thar isinChrift,be in 
an happy cftateof life^then let men from hence 
know their ftateand condition^let them often 
refleft on their priviledges behaving them- 
felves as men, that prize them, and beftowing 
their time as well as may bet, let as few rivu- 
lets runne out of this ftreamc as you can. We 
pray 5 that we may doe Gcds WiUon earth > as perfeS 
as th Angels dot it in heaven-^ we fhould therefore 
praftife this as we pray for : r h ir life is without 
interruption 9 they are in communion with 
God • let us then be alwaies doing, having our 
thoughts above 5 let not cares and bufinefle call 
us off$ but let us comfort our (elves in God, 
_______ a&ing 



of Spiritual! Death and L ift. 

a&:ng that which is for his glory : wherefore 
prize this life, efteeme it much,know what yee 
have by Chrift, and confider the excellency of 
this life above all others. That yee may know 
the excellency of this life, confider it compara- 
tively with this other life, that we live . It hath 
three properties wherein it differs from 3 and 
excells this common life which we all live. 

Firft 5 it is an etcrnall life, loh. 6. Tour fathers 
did eate Manna and died, but he lhateateth of this 
bread^Jhall die no mm y hut hefiall live for etw.-that 
is.this is the advantage that ye have, by the life 
that I (hall give you: thofe that did eate Manna, 
the food of Angels, died, and John 4. Thofe that 
drinbg of thiswaterjhallthirflagai&e, that is, thofe 
that live another life than this, fhall die and 
thirft } but tho(e that live this life, (hall never 
die* To live this life is when the foule lives in 
the objeft § there is a living in the fubje& { yet 
this fpiriruall life is when the fbule lives in the 
obje&^whenas it is (cr on God. Take men that 
live other lives, yee (hall fee that their lives are 
fhort 1 A man living in honour, that being the 
thing he mindes and intends, it is in poteftate ho- 
#0tt/tf///,thereisnoconftancy in ir it is brickie. 
If a man lives in wealth , fets his minde on it : 
Why riches takg their wings and flyaway, Prov. 23. 
and then their life is ended. So if a man lives in 
pleafure and muficke,they pafle away,and then 
he is dead $ thofe who live in thefe things (ufFer 
many fickneffes and many deaths, thir hearts 
are more intent upon them. But it may be we 

may 



97 



too 



Anfo. 

I Cor.;. 19,30. 



2 
Ioharf.jj, 



AnRlegant and lively Description, 

may not minde thefe thiggs? Yes, as if m min- 
ded them not , . as a man that heares a talc , and 
hath his minde elfewhere.or asa man that baits 
at an- lone, his minde being fomewhere elfe^ 
Ifyee minde them, yeediem them 5 he that 
minds the beft things>never dies, becaufe there 
is no change in them* God isalwaies the fame:, 
his favour and love is conftant} fee therefore 
chat yee prize them. As a time that is infinitely 
long, exceeds that which is but a f panne long in 
quantity, fo doth this life exceede the namrall 
life 5 in perpttuiry ., and excelles all other lives in 
excelleHcy. 

Secondly , this life is a life indeed $ as that 
that feeed/ it is meate indeed*, the other is not (b ; 
looke upon all the comforts of this prefent life, 
they arc not fuch indeed 5 take wealth, plea- 
fures, honours , and the like 5 wealth 19 but a 
falft treafure: irnkg 16. 1 i.it is called the unrighte- 
ous Mammon, thefalfe treajure, (Etfalfa He&or 
non eft Heffor : ) in comparifon of the true trea- 
fure it is nothing. Therefore SalemenJroA 3.5 
fpeaking of riches fayth $ Wilt thonfet thine ejes 
upon that which U not} thefe riches are nothing : 
So for honours , all prayfe among men is no- 
thing,it is but vaine-glory,and vaine becaufe it 
is empty and hath nothing in it : (b the plea- 
fares of this life are but fad pleafures, the heart 
is fad at the bottcme : the riches the com- 
forts of this life, and onely thefe are riches 
and comforts indeede : the afrions of this 
life, area&ions-indecd. In eating and drin- 
__ king 



o/Spirimall Deat/j and Life. I o i 



king there is fwe:tne(re> but when we fcede 
on the prornifes by fay th 3 then we talk fweet- 
neflfe indeed in them. One that is weary,being 
refreshed with fleepe, findes fweetnefle and 
eafe^ bat ic is another refrefhing that thofefinde 
that havebeeneaw;, and heavy laden x»Hhftnm^ 
and an nm refrejhed, this brings comfort to the 
fbule. So to thintce of houfes, wife, children, 
and lands ^ to confider all the anions that we 
have done under the Sunne, and all that wee 
have pa(fed thorow, is plea&nt : but tothinke 
of the priviledges we have inChrift , that we 
wt Sonne* ofGod.anAh&m of Heaven this is com- 
fort indeed.- efpedally to thinkeof the good 
workes we have done 5 what good prayers we 
have made, what good duties we have perfor- 
med,che(eare a&iqns iodeed>8c bring comfort 
indeed* All the a&ions of this life, are a&ions 
indeed,this life is a life indeed ^ in death you 
(hill finde it fo,thatChri(bbody and blood are 
meat and drinke indeed^chat: remiflioa of fins, 
and peace of confeience, are comforts indeed, 
peace indeed •, they are (aeh now, though yee 
thiuke not fo$yeeftu!l then know, that this 
life is life indeed, 

Thirdly,this life of grace is a prevailing life^ 
fwallojyinguptheather,* o>.5.4.theApoftJe \ 
defired death : m$ to fa nwloathd^ fat to h cloi- 
thed uptn , that mortdit/ might be foaUozeedup of 
life$ that is defiling d *.**th , I de lire nor to bee 
deprived of the comforts of this life 5 then I 
were omvife 3 1 would not put of? my doath.es, 

butl 



Manila?* 



Rom. 
ilofa 



%.i6. 



ioo \ Jn Elegant and U<velyDefcription y 

buttobecloathedwith a better fuite $ Idefire 
a life rofsval low up this life 5 not as aGulfe 
fwallowes that which is caft into it , or as fire 
fwallowes upthewood,byconfumingit, but 
a life that fwallowes it up, as perfection fwal- 
lowes up imperfe&ion , as the perfecting of a 
pi&ure fwallowes up the rade draught, as per- 
fect skill fwallowes upbungling,or as manhood 
fwallowes up childhood, not extinguiihing it, 
but drowning or rather perfecting it that it is 
notfeene. The life of grace being perfeft, fwal- 
lowes up iraperfe&ion 5 he that lives the life of 
grace, hath the imperfections of this narurall 
life fwallowed up •• For example- before wee 
live this life 3 wemagnifie riches^honours^nd 
Gugaes^but the life of grace comming,we have 
other kindes of comforts then • as a man that is 
to be made a Prince , contcranes the things he 
before admired. The weakeneffes we are ffib- 
jeft to, arc fwallowed up in this Iife$ all fick- 
nefle and trouble are (wallowed up in this: fo 
are all our frailties, and imperfections* This 
(hould teach us to fet a high prize upon this 
lifeofgrace^thatwedieno more if we live it$ 
that it is a life indeed , that it fwallowes up 
this other life ^ compare it with other lives, it 
farre excels them all:rhis therefore {hould move 
us to defire and fteke it. 

Secondly, thi3 life of grace muft needs be 
more excellent than the common life, becaufe 
it makes a man a better man, much betcer than 
he was, this puts man into a better condition: 

elevates 



ofSpiritmllLife and Death, 



elevates and puts him into a condition equail 
to the Angels , and beyond in fome refpe&s. 
That yee may underftand this, yee muft know 
that every thing is made better, by mingling it 
with things that are better than it felfe.as Silver 
being mixed with Gold ? Water with Wine, 
are made better than they were before. There 
are two things required to make a thing bet cer. 
Firft^that that thing with which it is mixed,be 
of abetter nature than the thing it felfe. Se- 
condly, that there be 3 good union.- Nothing 
puts fo high a degree of excellency into us as 
this^that we are united unto God^ this uniting 
to God's the chiefeft good. Secondly, this 
union betwixt God and us ifcaperfeft union. 
There are many unions $as firft there is a reten- 
tive union, fuch as is betweene man and wife: 
Secondly , there are artificial! & naturall unions, 
I as whe&two peeccs^of bordsare put together, 
MjJ tfcat oft£ touch the other : fp when graine, 
j and graine of another (oft are mixed together, 
' there is a neerer union than this, when as wa- 
■ ter and water are mixed together ; neerer than 
this, is the union that is betwixt th<? (bale and 
the body.Such 3 union as this is there between 
us and Chxiiiitpearemhim^ as th branches in the 
vtne^Q ^reincorporated arid knit to him, this 
puts us into atrhigher degree of excellency : fil- 
ver mixed with gold is better- yetifwe could 
take the (pines out ofgold,aad make fiiver take 
the nature Equality of it^ic would be muehbet- 
ter. We puron the Spirit and quality of Chrift 

when 



101 



Iofcn ijf.1,2. 



lot \ Jn Elegant and li<vely Defcription , 

when as we live this life. Lufts which are moft 
contrary to this life ? puts us below men, and 
makes us worfe than Beafts- this life purs us be- 
yond men , and makes us equall with Angels. 
A 11 men defire fome excellency which is done 
by adding fbmething to them 5 fome defire 
wealth,(bme learning, fome honour,, Confider 
then if yee live this life , yee goe beyond all 
others : nothing beyond Gods Image 5 nothing 
better to be united to than God : let this (et the 
life of grace at a high rate in your affe&ions • 
men doe it not , and therefore they defpile re- 
ligion in its felfe , and in thofe in whom it ap- 
peared 

Tkirdly, yee have this advantage in this life 
of grace, it addes liberty to you , it makes you 
to doe thole things that otherwife yee could 
not doe : it makes yee to pray, to repent , to 
beleeve,and to doe thofe things without which 
there is no falvation^ looke on Chrift. There 
arc but few that can doe this : there are few that 
can delight in God,reli(h the word in its puri- 
ty,take pleafure in the company of the Saints .• 
comfort themfelves in the Lord their God $ 
this life gives liberty', which is an addition of 
fome perfe&ion: it makes us to doe things that 
we could not doe before , and to doe them in 
another manner, A man having gotten an Art:, 
hath liberty,to doe thofe things which before 
he could not .• as one that hath gotten the Art 
of Logicke or Geometry , can doe that which 
before he could not doe : as one in health hath 

liberty 



of Spirituall D eatb and L ife. 

liberty to doe that which he could not doe be- 
ing ficke^ water being hor,hath liberty to hear, 
which it could not before. There is no liberty 
jtodoeholyaftions, but this liberty of the life 
j of Grace : the Spirit of life addes liberty to doe 
the aftions of life. 2. Cor. 3. 17. Where the Spirit 
efGod is, thefts liberty ^ to doe things which be- 
fore we could not$ as one having an Art can doe 
things that hee could not doe before: This, 
though you prife it not, whiles your mountaine 
is ftrong, yet the time will come when yee will 
need liberty to pray, repent, and truft in God • 
and then yee will fiade the precioulhefle of it : 
this then fets a price upon this life of grace, and 
fliould make you to defire it. 

Thirdly, if It be a happy condition, and the 
priviledge of thofe who are in Chrift, that 
there is fuch a life for them 5 let this teach men 
to feeke, to live thislife of grace , to get it if 
they have it not ^ to confirme it if they have K3 
to abftaine from luft, the ficknefieof the fbule, 
and the meanes to quench this life .• take heed 
of eftranging your felves from God, who is the 
principle of this life, take heed of deje&ionsof 
mind,the cloudings that dampethis life. This 
life is to be a&i ve , to act much in the waies of 
God^when a man is cheerefull and vigorous, he 
lives a life of nature $ lb he that hath a quick e 
and nimble fence * and is forward and bufie in 
good worices, lives mod this life of grace : He 
that rejoyceth moftin God, hath moft com- 
forts , moft life 5 Take heed of the contraries. 

Idleneffe 



10? 



n* 



/ 



104 



Signesoffpi- 
rituali life. 



An Elegant and lively Defcription. 



Idleneffe}tencelefnefTe,and barrennefle are con- 
trary to life, take heedof them,} take heed of 
(adnefle that rufts the wheeles of the foufe, 
whereas joy doth oyle them.Doe all to further 
this life 5 avoyd all that hinders it. Labour now 
to be tranflated from death to lift $ that which . 
hinders us 5 is, that we thinke we are in a ftate 
of life, when we are not. Now yee may know 
whether yee are alive or no, by feeing whether 
yeearedeador no^but becaufe yee may becer- 
taine whether yee are alive or not ; I will give 
you feme pofiti ve fignes of life to know it. 

¥\x%jeeare tranflated from death tolife>yte are 
living men if jee love the brethren, x Job. 3 .14. If a 
man be a living man , he lives in another ele- 
ment than hee did before^ Every living man 
converfeth with thofe of the fame kind., as eve- 
ry creature doth ^ Sheepe with Sheepe,Lyons 
with Lyons,Doves with Doves $ fo living men 
will converfe with living men. Not loving the 
brethren^we are in a ftate of death.Every crea- 
ture muft have an element to live in 3 anew 
life muft have a new element : evill men out of 
their companies are as fifh out of the water. 
Every life hath likewifea tafte and appetite ^ a 
new life hatha new tafte and judgement. /to. 29 
2 7. An un\ufl man is an abomination to the )uft: and 
he that is upright in the way^ is an abominatien to the 
wicked : that is, one hates the thing that the o- 
ther loves : he that is alive , the things which 
before he loved, he now hate s. he abhorres the 
things 3 that evill men delight in. Thar which is 



. 



of Spiritual IVtatb and Life, 



a dogs meate, is a fhecpes poy fon , as the pro- 
verbc is : fo that which wicked men delight in, 
is as odious as poy fon to the juft. To judge this 
life f by; fee what J our company & delights are, 
nothing can belefle diffembkd than company. 
In his company man doth fpeake out of the a- 
bundance of the heart, he then bewray cs him- 
felfc what he is : there is no dead man,no livirg 
man but he is inward with the like : no figne fo 
much poy n ted at in the Scripture,as this, re are 
irupfiatei from death to life ifyee love the brethren i 
lohn 3.14. atdhhn 3.3 5. By this Jhall all menkpaw 
that fee are tzj dijciplesjfyee love one another : this 
itile will not deceive you. 

Secondly 5 yee may know whether yee live 
this life.ifyee contend for it: that life which a 
man lives Jbr it he will contend $ he will let 
any thing goc rather than it. Ifyee live this 
life of grace,yee will maintaine it : and ye can 
doe no otherwife. 1 lohn 3. 9. Hee that is borne of 
God cannot finne : to be borne of God, is to leade 
a new life$ he that lives a new life , admits rot 
the things which tend to the deftrufiion of it ; 
Compare this with the 1 Pet.iAi.Abftaine front 
flefhlj InftS) Tvhichfight againQ the feule : he that is 
borne of God finncs not ^ that is, he yec!ds not 
tofinne with his good will, but ftruggles 2- 
gainft it - 7 as one in health ftrives againft ficke- 
neffe, refifts thedifeafe and maintaines a warre 
againft it. 

But yet the beft are foyled. 

lis true, yet they drive, they never yeeldr 

H they 



105 



OjtS. 



a 



io 6 \ An E legant and li<vsly Defcription y 



they raaintaine a warre : and this they doe not 
onely-bydifcourfe, butchereisa naturall in- 
ftina: ihat puts them for vvards;they may be call 
backe,yct chey returne againe : they may have 
a fickenefle, that takes away fence : they may 
(Wound and be aftonifhed for a time, yet after 
they contend for life : Every evill man con- 
tends for his life.-he lea is his life in Come luft or 
other, from which if he be dra vvne h^ returnes 
ag line ^ as a thing that is lifted from the earth, 
will fall dourne to ic againe ^ hee reckons the 
waies of God hard, and oppofite to him : the 
wifedome of the Spirit is eamiti totheflefh : nephzr 
canit bifuljeS to the Lawof8od 7 Rom.%. it cannot 
but reflft it. Every creature labours to main- 
caine its being : Co evill men continuing in fin, 
Arrive naturally againft all chat would bring 
them out of this life of (inne: Co the Saints they 
live a life of grace, and labour to maintaine it. 
lohn 6. 68. Chrlfl arfyng his Difcipks whether they 
alfo would goe away ? Peter made this anfwer,lW 
whitLrfiall we goelthou haft the words of eternal 
li c e; that is, whiles wee conceive thee to be the 
principle and fountame of chis life , we cannot 
depart from thee.The Saints will let gofriends , 
aid llfe,and all for this lifp. C )unt therefore of ! 
others and judge of your felves, by conceding 
for this life: drive to maincaine it, ktallgoe 
rather than it. 

Thirdly, yee may know whether yee have 
-his life in you or not,by the fruttes of it,as the 
tree is kno vvne by its fruits. If the word turne 

the 



of Spiritual I Death and Life. 

the ftccke Into its owne nature a yee know ic 
by the fr uites . Gal. 5.25. If yee live in the Spirit, 
yee wttelfo vraltyin the Spirit^ that h, if yee pro- 
fefle your (elves holy men.> (hew it by walking 
in the Spirit : holy men will bee doing that 
which is good.This is the fureft tiaU^our works 
will not deceive us : other things which confift 
in imagination may. 1 loin 3. 10. In this the chil- 
dren of God are vsanifefi and the children of the Di- 
ve!/ : vphodothnotrighteoufne]JeisnotofGcd he 
that is of God doth not unrighteoufaejfe. ConGder 
then what your walke and your aft ions are.and 
by them ye fhall know this life. 

But how (hall we know whether we walke in 
the Spirit or no? 

I anfwer firftyhat there are many by walkes, 
and if yee walke but in one of them, yee walke 
in the flefh . • and nor in the Spirit. lam. 1. 2 6.7/ 
an j man feeme to be religious , and Iridleth not his 
tongue Jyut dtceiveib his wne hart, this txans religi- 
on isvaine : that h 3 he mat makes this fane his 
trade, and walke? ordinarily in it 3 his religion 
is vaine. Secondly 5 yee may know it by the 
£i>- ds yee follow. Evill men they follow three 
guids. Eph. 2. 3. they follow firft the world, fe- 
condly,the divcll ^ thirdly., the flefo.Holy men 
have three conrrary guids ^ firfr, the renewed 
part within : feconnly 5 the holy Ghoft ^ third- 
iy D the courfe of the Saint?. Goe yee the broad 
way.<? oportet SanBos vadtre per diverticula 3 the 
Sains doe not fo : Follow yee the Itreame ? ful- 
fill yee the willofflelh.orofthe Spirit? what 



107 



ObUS. 



Anfw, 



H 2 



are 



lo 8 



0bje8< 



Anjtv* 



• An Elegant and lively Dtjcription j 



are your a&ions ? Eph. 4. 1 7. 1 ctarge 70* thrtyeu 
hnceforth walks *°t ds *b* Gentiles doe in the v$mty 
rftheir minis : chac is, holy men may have vani- 
ty in their minds - y yet they walke not in it as 
others doeievill mea miy have other though ts$ 
yet they Walke iii the vanity of their minds • 
and albeit thatevill men walke not in all the 
waies of finne, yet they are dead : there is but 
one way to hit the marke, but there area thou^ 
tfendby-waies: a holy man may (tumble in the 
I waies of God, and have fomcfoiles, buthee 
Heads not his life in finne , hee ftrives againft 
it .\ hee that leades his life in any knowne 
finne, not refifting it, and will doe it, and 
notcroflehimielfe init 3 isdead}his religion is 
vame. 

But what anions are there , that holy men 
doe but that wicked men and others doe 
them? 

1 anfwer, that there is no good a&ions wee 
doe but they may be dead workes : as men may 
pray, and keepe the Sabbath , yet they may be 
but dead works : they may doe them for a (hew 
yet they arc dead. Afhaddow hath all the line- 
laments of abody,yet it wants life^ (b the works 
of hyoocritcs, they want life ; confider there- 
fore, whether your workes are living works 5 
you know it by thefe three fignes. 

Firft, if they proceed from the fountainc of 
life, they are not dead workes ; compare G*L 
5. 6. In Chrifl mithtr cwumcifion avaikth a#f 
things nor nncitcHmciSon , but faith which vorkgih 

! h\ 



o/Spirituall Death mdLifa 



IUS> 



by love^ith Gal 6. 15 . in Chrifl Iefa neither Cir- 
cumciften availes any things neither uncircnmciJton> 
but anew creature : all chat proceeds not from a 
new heart, and from faith which worketh by 
lovers nothing ; this is the roote of all , when 
all our actions come from faith, which workes 
by loverelfe though they are never fb fpecious, 
they are but dead workes. It is no matter whe- 
ther yee pray or not, whether yee receive the 
Sacrament, keepe the Sabbaths or not , they 
helpe not a jot unleffe they come from the prin- 
ciple of life, a new creature. 

Secondly,confider the manner of their wor- 
king : they will be done with quicknefle and 1 
vivacity .• men doe them as living aftions,with 
all propenfHefle and readinefle^with much con 
naturalneffe , with much fervency and zeale 3 
when they are done in a perfan&ory manner 
they are dead workes. 

Thirdly, yee may know them by their end 5 
looke yee to Chrifl: ? doe yee all in fincerity to 
himor no, or to your felves? ifyeedoe, then 
they are gracious workes , and proceede from 
grace^they are living aftions,and not dead.'t hey 
iflue from a right principle ay ming at God^and 
not at your felves. Hofea lo.i.lfraelisanemp 
tj vme^ he bringeth forth fruit to himfelje. If y e e \ 
bring forth fruites to your felves and not to 
God , yee are but empty Vines 3 God accepts 
you not. 

Fourthly, this life is difcovered by your 
behaviour to the meanes of life, when they 
. Hjj are 



no 



An Elegant and lively Dejcription 



A&s 17.30. 



are brought unto you: when there is no found, 
no voyce, there is no diftin&ion twixt a deafe, 
and a hearing man : where there is no light, 
there is no difference twixt a feeing man and 
a blinde : but the light differs them.So when as 
the (bund and light of the Gofpell come9, then 
men are tryed : In times of ignorance, God regards 
not men fo much , but now in the time of the 
Gofpell.fee if it be powerfuIl,and whether you 
fee your (elves about holy duties. Math. 3. 10. 
How is the Axe laid to the roote of the tree : that is, 
fince lohns comming there is a diftinguithtncnt 
twixt living and dead trees : A tree is not di£ 
covered to be dead,till it withers - no man will 
cut downe a tree in winter, becaufe he knowes 
not then whether it be dead or no ^ the Spring 
diftinguifheth the dead and living trees ,in the 
winter they are all alike. The Spring is the 
powerfull preaching of the word^if they fpring 
not then,if they come not in , they are de^jj. 
Thofe whofe education hath beene gocJd 5 
thofe who live under a powerfull Miniftry, 
now is the Axe layd to the roote of the tree 
with them; it is a figne they are dead, if they 
profit not by ir. 

Fiftly , yee may know whether yee have this 
life bv the food it is fed with ^ feverall lives are 
fed with feverall food. Now the food of this 
new life of grace is doable 5 firft, the word^ fe- 
condly, good workes. Firfts the word, 1 Pet.2. 
2.5. As new borne babes , defire the fine ere milkg of 
the mrd that )ee may grew thereby > tffo be that you 

have 



ofSfiritMllDcatb and Life. 



b#ve taftedthat the Lord is gracious : that is, if yee 
are alive as you profefle your f elves to be , you 
(hall know it by your behaviour to that which 
doth nouriffi your life. Firft,yee will long after 
the Word, as a child doth after the teate. If the 
childc be hungry, neyther applet, nor rattles, 
nor any thing elfe can quiet him but the teate .• 
So nothing can quiet thefe but the Word. Ci- 
thers may have excufes ^ they will have none $ 
Ey ther they will live where the Word is , or 
they will bring the Word home to them ^ they 
will bring themfelves to it, or it to them. Se-. 
condly , they defire the fmcere milh^ of the Word ; 
many things maybe mingled with the Word, 
that doe pleafe the wit, yet thoftwho live the 
life of grace, defire the fineere Word, the pure 
Word, without any mixture. Thirdly, they de- 
fire it, thst thy may grew thereby : many defire it 
to know it onely : if yee defire if as new borne 
babes, it will make you better and better • you 
will grow by it: Manyheare, but as men ha- 
ving an Atrophy in their bodies , they grow 
not, no fruit comes thereby. Fourthly , they 
tafte a fweetnefle in the word above others .* 
the fecond ground received the word with ]oy 5 and 
Herod heard John Baptifl with gladnffi 3 but 
where there m true grace, they goe farther 5 
they delight in the Word , it is Jbeeter to them 
than the honey : few can fay fbin goodearneft, 
that the pure Word is fweeter to them than 
Honey or the Honey Combe. Ioh heefieemdthe 
word more thin his appointed food, lob 2 3 . 1 2 . The 

H 4 fecond 



11 



Math. 1 5.10. 
Marke 6.* ■«• 



ffal.i?. 



Ill 



AnElegantanrflivdy Ds/cription, 



Mith'j.a. 



Luke i J.I 6, 1 7 



lecond foode of this life is good workes. Ub 4. 
; 2^33- 34.// the place o*t 0/ which I colleft this, 
viere Chrift: bein* asked of his Difciples to 
eate : fayd, that hi hid other nmte that they knw 
nil 5 the* [aid thy y hath any ma * brought him ought 
to eate ? tie fdth unto them 5 M) meate is to dw ths 
mil ofhiw thitfent me aal to finish hisworkg. Dos 
you good workes with (udh a defire as men eace 
md drinke ? doe you hunger aad chirft after 
chem : defiring for to doe them ? Then yee are 
ilive. Hypocrites may doe much, but it is not 
rheir meat and drinke to doe i ^examine th ere- 
fore your (elves by thefe fignes 3 whether you 
are alive or dead. This is the preaching of the 
law, to (he w you the narrow differences of life 
and death. The firft fteptolife is to know, that 
yee are in the ftate of death .* the Law muft goe 
before the Gofpell.to prepare its way,as lohnBapt- 
ttft wn before chrift: ye mall: be brought to their 
cafe in the 2. Atf.iJJVho were pricked at the hearty 
ye muft be brought unto the cafe of the laylorjnd 
of Paul: to the cafe of the Prodigal!, that you may 
know your eftate : then yee will come home & 
not before. Our end is to preach life & comfort 
toyou > notdamaation.K^^.i5.4,^//i^/*^// 
written for our comfort : now there are many 
things in the Scripxurethat tend*>di (comfort 
i and terrou^yet the end is comfort^ as Phyficke 
* is fnarpe for the time , yet the end is health. 
We defire not to exclude any, hut to bring you 
id whilft you have time: rtie market is then 
hard to make, when yee lie on your death beds, 

labour 



of Spiritual! Death a ndLife. 

' m ' • " i -■■"-■ ■ in h mm 

labour to know it in time : yoiar death is a time 
of (pending noc of getting - 5 it was toa lare for 
the foolifj Virgins to >% Oyk> when they wen to at- 
tend the Bridegroom?. We defire not to affright 
you with falfe feares,but to admonifliyoi^tSat: 
you be not deceived. I findethisfentence. Be 
not deceived , prefixed before many places of 
Scfipture.where Gods jadgement9-are denoun- 
ced, as 1 Cor. 6. 9. Be not deceived^ neither f&rniea - 
t$rs^ idolaters , adulterers i&c. fill inherit the 
Kingdoms ofGod^ and Eph. f. £. Be not deceived with 
vaine words > for became of thefe things commth 
the wrath of Go! upon the children of difokdknce 5 
to fhew 9 that men are apt to deceive them- 
(elves in (uch cafes as thefe 9 thinking rhem- 
(elves to be in better eftate then they are. Con - 
fider your finnes and apply them. Confider 
your particular finnes 3 aUio eftfmgularmm. 
Confider your particular finnes , your parti- 
cular aftions \ thefe will worke upon you. 
This comfe Peter tooke with the- Iewes 5 A&s 
2. yee have erucifiedthe Lord of life ■• fo Cfrrift 
told Paul , that hit was a ferfecutor 5 ABs 9. (b 
lohn x. he told the worn in ofsanaria her par- 
titular fmne : he that foe nm lived with \ wis not 
her husband > (b God told Adam , tfou haft edUn 
of the forbidden fruity Gen.%. -If yee are guilty of 
J any groffefins, as drunkenneiTe^covecoufneffe, 
I pride, ambition, and the like confider them. 
Cmfider your other finnes , mimrts'infamlt^ 
not min iris cvlp£', as neglecting oi: holy duties/ 
miflrpending the tim^inordinate glmtng,over- 



U) 



Math. 1 J, 






114 



Motives to 
ftirrctncnup 
to defire and 
fcckc this life* 



An Elegant <md lively Defcription. 



ly performing of holy duties, unprofitable hea- 
ring^* eping of bad company,profaningof the 
Sabbath, and the like. Confider then the ter- 
rors of God and hell , know with what a God 
you have to deale,and what a burden finne is 3 
if God charge rhefe on your conferences yee 
cannot beare them. I defire not by this to bur- 
then you, but to unburtben you of your cor- 
ruptions. 

Now feeing this life is fo excellent,I will adde 
certaiae motives to make you to defire it. 

Firft ; it is a bappy life ^ and it muft needs be 
(b,becaufe it is the life of God and Angels :it is 
that life which we (hall live hereafter^ yee may 
live this naturall lifc,and want happineffc.Thb 
life of grace and the Jifeof glory differ onely 
in degrees, not in the kind v com -ctent judges 
of this are the Saints , who have rr ed both. 
Heb.n.i 5 .16. If the) had hem windfall o c 'th it conn- 
trey from which they came , they had liberty to have 
returned 5 but mx» the) deftre a better Conntrer, that 
it j an heavenlj.In a heard of fwine,if feme ftray 
away from the reft, and returne not againe, it 
isa figne they have found a better pafhre: fo 
when men leave their companions,and returne 
no more , it is a figne t they have found fome 
better things. Conceive not then of this life as 
many doe 5 to be onely a privation, or a melan- 
choly thing , nothing but a meere mortifica- 
tion 5 this is a life, which bath its comforts, ea- 
ting, recreations, and delights; yee loofenot 
your pleafures if yee live it , but change them 

for 



ofSpirituallLife and Death. 



for advantage : he that leades this life, dies as 
the Corne doth 5 from a feed it grovves up in- 
to many ftalkes , hee gaines by this bargains 
Chrift doth make an hard bargaine with none, 
he that deales with \\\m r gaines a hundred fold. If 
yee part with temporal! wealthy yee have fpiri- 
tuall treafures for it : if you part with your 
worldly pleafures , yee have joy in the holy 
Ghoft: have yee crofles? yeearefanftifiedin 
that which is better^loofe yee this life?yee have 
eternalllife. 

Secondly, this life of grace hath that which 
every man feekes, it hath much pleafure. Prov. 
3.17, All her waks are waks of pleafure.Thok who 
walke in the waiesofGod are full of pleafure^ 
this life brings a double pleafure ^ firft , the re- 
ward of it$ fecondly,the comfort in performing 
the aftions of it. Every good workers the He- 
brew proverbs it , hath meate in its mouth $ the 
living of this life, hath a reward fufficientin 
its felfe, as appeares by this. All pleafures fol- 
low fbme anions; and therefore mendefire 
life, becaufe it is a continuance of aftion : fb 
men delight in new things becaufe as long as 
they are new, the intention remaines : The 
aftions of this prefent life are full of change^ 
and therefore of difcomfort : but the aft ions of 
this fpirituall life are conftant and perfeft $ and 
thefe aftions that are perfeft, there is pleafure 
following themes beauty followes a good coa- 
ftkution 5 or as flame the fire. The aftion of this 
life are perfeft anions, and the perfefteft afti- 
ons 



"J 



Marks j 0.30. 



u6 



jin Elegant and lively Defcription , 

ons have the moft perfeft delight 5 the adtions 
of this life are moft perfe& a&ions , therefore 
they have moft perfect delight , becaufe they 
are the actions of the beft faculty, about the 
beft object. All anions have the deaomination 
of their perfe&ion from their objc&s : thefe 
are actions of the foule a they are occupied a- 
bout Godjtherefore they are the beft and high- 
eft aftions. He that lives about the beft objed, 
greateft content doth follow : he that lives this 
life, lives about the beft objeft^ therefore he 
hath greateft content, all the waies of it, are 
waies of pleafiire. There is more comfort and 
Affiduity of confohtion in this life,than in any 
other. In other Hves.every one according to his 
humour hath his delights, but yet they are not 
permanent, becaufe he delighteth in tranfitory 
things :, but he that lives the life of grace , de- 
lights in things that are truely delighrfuJl at all 
times /other delights are but delights at fome 
times, in fome places, they are not al waies fo : 
but he that lives the life of grace , pitcherh on 
thofe that are al waies tb.Frov 14.1 5.^ good con- 
fcience is a continudl feaft. O her comforts may 
faile ^ a man may faile • a man may fall into af- 
fliction ^ riches and pleafures may be taken a- 
way, then the dates are evill ^ but a good con- 
fcienceisacontinuallfe ft; that is, be a mans 
cafe what it will , his comfort is never inter- 
rupted .All ocher comforts are about fk nee, or 
things of this life, which are fubje& to alterati- 
on 5 but this life and the comforts of it, admit 

no 



ofSpirituallLife and Death, 



n? 



ho change. A man being fiek e, he cannot doe 
anions of health, they are reftrain-ed : lb one in 
prifon is not at liberty to doe what he would 5 
J but the a&ions of this life are afliduous , they 
cannot be interrupted: yee may pray continually, 
m$)ceevermore,yee may alwaies have communi- 
on with God. 

Thirdly , this life is a life that is leaft indi- 
gent of all others : ic necdeth leaft. Take a 
man that leads any other life, he needs many 
.things. Lukeio.qt. this is (h ado wed in that of 
Martha , and Mary : Martfa bufied her felfe about 
many things , flie wanted many : but Mary had 
one thing which is profitable for all things , t h a t re^ 
moves all evils, brings allhappinefle^and that 
is Godlinejfe which is profitable for all things , 1 

Fourthly the comforts of this life are pure 
tromjforts, ?J4. 18.26./ walks purely with tfafe that 
walfy purely, Thisisnot onely to be understood 
f of the confolations of gnce ? but alfo of common 
bleffiags, being the fruits of this life : there is 
noforrow with them., there is a pure comfort 
without any mixture of forrow. God giving 1 
thefe bleflings in mercy > they are free from 
mixture of difcomfort ^ but being not the fruits ' 
of this Ufe of grace,being reached by finneand 
fiflfull meanes, ot God giving them in his pro- 
vidence, not in his mercy , there is forro w in 
them: yee may have riches, honours, friend?, 
and all outward thing%& yet they are not pure 
bleflings, becaufe Godsblefling is not mingled 
wiriuhem. Laftly, 



1 Thefj.1rf.17 



118 



i Tim.$,io. 



AnRkgant and lively Dejcription, 



Laftly ,it is a life moft capacious of comforts : 
> T ee may give all the faculties of the foulecom- 
^orr. Every creature according as his life is, 
feeles more or leffe comfort.Plants as they feele 
no hurt , fo they feele no (weetneffe : hearts 
chat have a fenfible fbule, feele more evill and 
^ood : a man that lives a naturall life,not know- 
ing the life of grace , is (enfible of more good 
^nd evill , than fenfible hearts 5 he apprehends 
Heaven and Hell : but a man that lives the 
life of grace • is more capacious of comfort : 
here you may fufferyour faculties to runne out 
co the outmoft. If yee defire wealth or plea- 
fures 5 your affe&ions muft not runne out, yee 
muft hold them in ^ elfe they drowneyou into 
perdition ^ and pierce y on thorowmth manjforrorves. 
Jfyee afFeft heavenly treafures, if yeeafFed 
praife with God 5 yee maybe as covetous of 
them as vouwill. 

Thirdly, let this move you to feeke this life 
of grace 5 becaufe ir is the riioft excellent thing 
of all other. Ail other rhinos are fubordinate 
toit 5 the utmoft end is ftill moft excellent: 
the end of warre is for peace, therefore peace 
is better than it 5 ye plow for harveft, there- 
fore harveft is beft: the end of allaftionsis for 
this life of grace. Why labour yee forfoode, 
but to mainraine life ? Why live ye but to ferve 
your (bules ? Prudence is a fteward to this ho- 
Ivlife: as the fteward provides for the family, 
chat the mafter bee not troubled with tbole 
meaner things 5 ib prudence is a fteward, that 

he 



of Spiritual! Death and Life. 



the foule may be occupied about things that are 
agreeable to it $ that it mat have its converja* 
tion in heaven, and with God. Pervert this or- 
der^ dettroyes the creature. Beafts living the 
Kfe of fence , it doth perfect them, for that is 
their utmoft end : man having reafon,living as 
abeaft.deftroyeshimfelfe, becaufe that is not 
his end 5 he that perfefts himfelfe as a bead:, 
deftroyes himfelfe as a man : perfe&io mentis eft 
perfiShhominfs Let this ftirre us up. tj live this 
life : it is the utmoft end of all. To be Lawyers, 
Phyfitians, and other callings , helpe us in the 
living of this life , yet they are fubordioate to 
it : drowne not your (elves in fubordinate 
things ^ if ye doe 3 it is your deftrudtfon : there- 
fore pitch on the principals 

Fourthly, that which is beft in the ejad D (I 
take end now in another fence) is to be chofen 
above all things elfe. That is well which ends 
well. In this life )f grace, yee have this advan- 
tage which vee have no where elfe. Eceks.j.^ 
Thelxartofthemfeis in the honfe ej mourning ,that 
is, this life difpofeth ustothinkeof death the 
end of al^vhichtodoeiswifedome, Dwt.^i. 
29. OtJjai the /were wife > then would they confder 
their their latter end. In other things the begin- 
ning is good, the end is bitter $ bur theaftions 
of the life of grace are fweet,yee fare the better 



for them j the very remembrance of them is 
pleafant, and the reward of them comes not 
long after : All other thhgt are called pertfhing 
meatt.loha 6.27. There is a parable in it : that 

is, 



116 



Phil.3. ao. 



uo j An Elegant and lively Dcfcription. 



2 Ccr7.r0. 



Prcv.10.17. 



is, they are as perifhing rncatcs , that are fweei 
in the palate, yet they paffe away 5 but this en- 
dures unto eternal] litest conthmckThe worfl 
thing in this life yee never repent of: as it is 
fiidof forrow for finnes : thdtit is forriw nevet 
to be repeated of :bat the beft things that yee doe 
in the other life,ye repentof. A l! other things 
that yee doe they may be fweet for the pre- 
fent • yet as it isiaid of drunkenneffc 5 Prov. j%. 
32 fo may it be laid of them., thst they bite like a 
Serpent , andfting like an Adder 9 though they 
feeine fweet. The ftrange woman is fweet: yet 
Prov. 5 . 4, her end is bitter as xtormemod^Jkarpeas 
a mo^edgedftwrd. Goods evill gotten are iweet 
icr the pre(ent ) yet*&//' mo*thesJIiallbe0kdwitb 
grazeff that got them. But on the other fide, the 
end of all the a&ions of this life is good : as it 
is laid of 7^ 9 that his Utter end ms more than his 
.beginning lob 42. 12. So may it be laid of all thole 
who live tYAs\\ft:Pfal. 37.37 . Markf the perfeS 
manandbehdd the upright , ftrtfxcndof that t»an 
u peace. If a man being to dieand having endt d 
hisdaies, ftouldputall his honours, wtalt : >, 
and plealures into one ballance, asd hisgood 
workes, all hkfaithfull prayers all thea&ions 
of the life of grace in another, he would fi^de 
them robe beft. The bad man doth as the Silk- 
worme doth 3 winding up himlelfe into his ill 
work es, he perifheth 5 the other winding up 
himfelfe in his gracious aftions , enters into 
fil virion. 

Fiftly.choofe this life before all others, be- 

caufe 



ofSpirituall Death and Life 



Hi 



caufe God is pleafed with it, it being like him- 
fclfe 5 as the creature is pleafed with cnat which 
is like r. God is a Spirit ^ andwillbe worshipped in 
Spirit \and truth ^he is a living God, and doth de- 
light in a living man : we our (elves delight not 
in dead men. no more dorh God : therefore 
Rim. 12. 1. We are exhorted to give np our finks and 
bodies a living facrificelo God. God regards cot 
dead bodies * beyelivingfacrifices,whichisthe 
afro* your will, a&ing the duries of this life. 
This is called walking with God^ which is to bee 
in his prefenee, to goe his way,and to maintain 
communion with him : this is when as men doe 
andire&redderevoces: when there is naturall de- 
light : when as they are in pretence one with 
another ^ and therefore walking with God, and 
pkajing ofGod* are ufed promifcuoufly for one 
and the fame thing : For, Gen. 5. 22.it i* J aid of 
Enoch Jhtt he walked with God^ and Heb. 11.5. it is 
faid. that hepleajedGed. 

Bat you will fty ,What benefit is this ? 

I anfwer, that it is great. God difpofeth of 
all things in the world $ is it nor wifedome then 
to have him your friend ? Gen. 2 8.9. Jacob be ing 
r o tal e his journey, ifaac faid unro bxmfiod all- 
fufficievt be with thee. God is all-fufficient • if ye 
have him, > e have all : In the creatures there is 
nofuch thing, there is nothing but vanity in 
them, they arehutascandles, or as Starresto 
the Sunne. God is all fafficient : all the happi- 
nefle of the creature, makes not men happy: 
All feeke happinefle, yet they never finde it, 

I with* 



ioh, 4. 24. 



G^n.7.11. 



OhjiO. 

Awfwer. 



Ill 



AnEhgant and lively Dejcription 



Lnkcij.13 

t© 10. 



lHcdcs^i4« 



without having God: All happinefle is in Gods 
favour 5, In outward happinefle you muft have 
other compounded things. Chrift rebuked 
them that counted her happy in the creatures, 
faying, Blejfed is thtmmbe that bare the > and the 
paps that gave thee f*ck§ 5 No, faith Chrift ; thefe 
will not make a man happy :, but blejfed are the) 
which heare the word of God> and k$epe it^ having 
God ye have all things^God difpofeth al things, 
andgiveth the comfortable fruition of them. 
Ye may hive all outward things, and yet want 
comfort^odscurfe makes all mile rable,though 
ye have all that the creature affords 5 therefore 
give your felves no reft^till ye have got this life^ 
without which God delights not in you. 

Adam lofing Gods image was not happy,be- 
caufe God was gone from him 5 yet hee had al) 
the creatures which he hadbefore. This life of 
grace brings us to that ftate that Adam was in at 
fir ft 5 this reftores us to it 5 feeke not then your 
happinefle where it rs not to be found. We all 
doe as the Trodigalldid^ we get our portion fnto 
enrowne hinds, and goefrom our Fathers houfe and 
fech^for our bappinrjje elfevrhere 5 but ye (hall finde 
at laft, that all elfe is but hushes ; Thus the Saints 
have found it. This life of grace gives reft to 
the foule^all elfe in the creature is but vanity and 
vexation of fb'rit. Vanity is nothing elfe but an 
inefficiency in the creature to give that ron- 
tent that we looked for in it : as when we looke 
for water in an empty Well, feek for that in the 
creature that is Lot in it»we fee its vanity in the 

absence 



1 



ofSpirituallDcatb and Life. 



1*5 



\ abfence of the good we Iooke for, and prefence 
| of the evill we lcoked not tor. In God ye find 
\ reft and tranquility, luch a tranquility as is in 
the Sera, when k is without wave?} as i> in the 
upper region of the ay re, where no tentsp^fts 
: are. Looke on the lives of men, who ar^i^§ti 
I up with trifles when they are yourg, when 
I theycamq to a riper age, greater thingsrmove 
them 5 when men are wifer, they feeJe the ap- 
prebenfion of higher things $ when yee lift up 
your (bales ,and keepe the m on the wing, \ e are 
freed from troubles and cares. P^/had a greater 
meafure of this life than other mentis Epiftles 
which doe iranferibere an'mm^ transcribe as it 
were his foule, declare as much .• and hence was 
it that in all his troubles and affli&ions he was 
fullofconftancy and comfort: the more con 
ftantly we live this life^the greater gainers (half 
we be. \ 

Laftly, till y ee live this life, ye have no aflii- 
rance that ye are in the number of the ele&.Rc- 
penrance purs a new life into men $ till ye findc 
this in you, ye know not whether God is yours, 
whether God will worke this life in you : This 
fhould make us tremble and feare, and never to 
leave till we had got this life. This life is a fruit 
of ele&ion^ we know not whether we are in la • 
cobs or Efitu his cafe, till we know wee have it : 
make hafte therefore to get it. It lies not in 
your power ^ The Spirit breatheth vhtnanlnhm 
it lifltth : ye may feare that God will notgive it 
you, if you fpend your life in canity. Take one 

I 2 who 



Iohn 3.7,8, 



r 



'4 



•ud. to. 13* 

14- 

Icr.j.c- ii 
i4.c.i ?i n. 



Thcmcancsto 
get this fpiri* 
tuaUhfe. 



An Elegant and lively Defcription > 

whonegle&syonall the time that he is able to 
doe you fcrvfee ^ if he feekes unto you in his ex- 
tremity for his owue ends, wnat anfwer do you 
give hiii, bucthis? Seeing; hee huh neglected 
vou when hee was able to d je you fervice 5 you 
may juftly refute him now, he i^ able to do you 
none. So if ye negleft God whilft yee are able 
fortoferve him, and feeketohim in your ex- 
trenrty, take heed chat ye receive not that an- 
fwer from him, as zh ; I fha Jits/ did m their ex- 
tremity. GietoyonriioU) ani kt them hehe you : 
nzyyheforbiO eremiahte pra? for tlxm. C milder 
this, and m tes hafte to live this life o^ fric^ ye 
cannot g :t ic of your felves., God raaft puc it in- 
to you. 

Now if thefe motives move you to feek this 
life, and after examination of your (elves 3 yee 
findeitnottobein you 5 then ufe thefe meanes 
to get it. 

The firft meanes to get and mainrainethis 
life, which is all one^for that w * 5 begets it doth 
likewife nourifhit) is knowledge: to abound 
in knowledge, get much light ; thi* life confifb 
in lighr, when a man judgetha r i<*ht. Theun- 
derftanding enlightned is the p'inum viyem^ 
the firft living part: vyd therefore yefhall find, 
that life and ii^h: are our one for tlv O'h-r, E- 
phefc. 24. Stand up fram the dead^ anichnftfosll 
give *w U-ht : and Itk 1 . 4.. Chri } was that tight 
aad that light trtf th?Hf>o ? men 5 this life ft&ndi in 
enlig'nrning the mind- : adde to this light, yee 
addc to life. The 1 eafon why men ar 3 d? id, is ? 

becaufg 



ofSpirituall "Death and Life. 

j becaufe there is a darkneffe in their foules, they 
fee not the wayes of God : therefore they adt 
not, they ftepnot forwards, becaufe they are in 
the darke : All fhining is from lights as yee in- 
creafelightjfoyeincreafelife. Ephef. 4. 18. it is 
faid of the Gentiles, that they were ftrangers from 
the life of God, through the ignorance that is in them, 
The knowledge of God brings men nearer to 
the life of God. Eph. 4. 24. Holinefieisjaidtopro- 
ceedfrom tmth^ the words are put on the new man> 
which after God is created in right eoufnefs and holi- 
nefs y which proceeds from truth. 

Bat you will obje<3 3 that there are many who 
abound in knowledge, who have life little e- 
nough : that ignorant men live this life moft : 
that none live it lefle, than thofe that know 
moft. 

To this I anfwer 3 that there is a double know- 
ledge : Firft, there is a meere enlightening and 
informing knowledge : Secondly, there is an 
operative knowledge : ye may have enough of 
the firft, and bee never the neere : but it is the 
laft that helps and gets this life :and this know- 
ledge is the gift of the fanftifying Spirit, this is 
the operation of God : we doe bu t informe and 
teach men, we cannot make them do any thing: 
we cannot make thempractife. Gods teaching 
makes this knowledge operative ^ perfwades 
evtry way, workes every way. Secondly, there 
is a knowledge in the habit, and a knowledge in 
the aft, which proetaceth a&ions ; thefe are fet 
downe obfcurely. In the 2 fet.u 12,13. the A- 
I 3 poftle 



"J 



Obkdt. 



Anfw. 



\z6 



4n Elegant andliyely Dejcription 



Anfw. 



poitle there fiith, that k would not be negligent to 
put them alvrayes in remembrance of thoje things 
\ though they k*ew them^and were efabl'fotdin the j re 
l fent t. n h :yeaIthtKk?it meet aj long as Jam in thh 
Tabernacle^ to ftirrejouup by putting feu in remem- 
brance : Peter d d not write unto them that they 
fi-i jht know ihofe things habimally^for fothey 
kn. w them before ^ but that they might i^now 
them 3<ftual!y, and might prcfently afl them : 
for ihit end he wrote. The firft knowledge is 
ds fparkes raked up in allies, the other as fparkes 
blowne up . # the firft is as the ftp in the roore ^ 
the latter like thefap that filh the branches with 
leaves and fruit: the firft is a generall know- 
ledge TOtren by contemplation $ the kft is a 
prafr ; ca!l and a £Hve knowledge, aknowledge 
ro pra&'fe. The Scripture exhorts to do things 
that incend this knowledge \Veut 4.1. and Detst. 
6. t/je Ifaelites were exhorted toheareani know the 
Ijfatutes 0] the Lord, that the y r?:ight doe themjofpetk, 
of Gods word and worfys which aSs their knowledge, 
puts them in remembrance of Gods mercies, 
and ftirres up their mindes. Itfi. t. 8. he is com- 
manded toreade the Law, and to meditate in it daj 
and night : he muft reade it n^ t to know ir, for 
at that time, there was little written^ but he was 
to reade it, that he might doe ir. 

But if we doe i his fomuch, it will hinder and 
interrupt our bufineffes, fo that we fhall faile ot 
our other enterprifc s. 

To this I anfwer; that this will not hinder 
them, but they (hail be done the better, as oyl- 



ofSpiritMWDeath and Life. 



ii 7 



ingof the wheeles makes them goe the better. 
Pfat.i. 2 . he is faid to be Meffed, that doth meditate 
inthe tm of 'God day and 'night. Your knowledge 
being brought to a&ion helpes you much 3 of- 
ten hearing ok the word, which puts you in re- 
membrance., addes to your life, though it hin- 
ders you in other things. Tho(e who have not 
the word to heare, live not under preaching 
Minifters, who will not bee at thecofttoget 
chem, or live where they are not^ are much 
toblame D and live not this life, SimonUagnsfm- 
ned % in thinking that the bcly Ghoft might be bought 
with moneys doe not they alfofinne, who doe 
lefle than hce ? that will not give money for to 
have the Gofpell brought unto them ? There is 
the like faulr. when as men may have the word, 
and come not to it. If they come to it, though 
it addeth not to their knowledge yet it helpeth 
their afting and life. Thofe who negle& the 
conftant reading of the Word ; who are not 
conftant in private prayer, thofe who negleft 
the (peaking and talking of good things^ they 
negleft this life. That Arabian proverb, Shut 
up the five windowes, that the houfc may bee 
full of light ; will be of good ufehererthat is^rhe 
five fenles being (hut upjthe fuller of light ffca^'l 
wo be: the not (topping up ofthem,makes men 
ignorant , cares and bufinc(Tes poffeffins: mens 
mindes.there is no room left for better things. 
Let your minds be ftill plodding on that whi h 
may further you in grace and truth. // is igno- 
rance that makes men grangers from the life (f God, 
— — I 4 Ephef 






12,8 



Hcb.3.7.8. 



Ohiett.2. 

t/tnfwer. 



Aufwtr. 



Caac-ya. 



AnElegant and lively Dejcription, 



Ephef.q. 18. and this is not an ignorance hat 
proceedeth from want of knowledge, but from 
the badnefle of your hearts $ Hard hearts make 
men ignorant : why doc men heare, and yet are 
ignoran t.but becaufe their harts are hardned? they 
regard not the word, and Co they grow not in 
knowledge. 

Thefecond meanesto get this life, is to bee 
much in doing:be much in doing, in afting the 
duties of new obedience^ the more ye are occu- 
pied, the more ye live j el£e deadnefle will pof- 
fefle yon : bee therefore (till praying and medi- 
tating, thefe will revive you : thefe are the 
coales that keepe the heart warme^ this life like 
water is apt to grow cold.unlefle i t be a&ed and 
ftirredup. 

But I muft be full of life ere I can do aftions. 

Ianfwer, that one begets the other 5 a&ion 
begets life,and life begets aftion^as health pro- 
duceth exercifes,and exercife procureth health. 

But I am indifpofed, and unfit forfiich a- 
ftions. 

I anfwer, that if ye are indifpofed, the more 
need you have ro bee doing, elfe you are more 
unexcufable • the way to get heat, is to bee aft- 
ing : as motion doth bring life to a benummed 
member, (b doth it to the fbule : be a waked 5 be 
ftirring, thiswillrevive youagaine: Chriflians 
hearts are awaked reheu as they ihemfelvesfleepe; if 
they ftirre them up, there will bee more life in 
them, Rom.i. 13. when Chriftkns begin to lan- 
guid), their medicine is to jife upand&e doings 

whence 



of SpiritMll Death and Life 



1Z9 



whrnpe Saint /V#/admoni(heth the Gahtiam^ 
Gal. 5. \6. to wltyin the Spirit, thofe who have 
the Spirit ftand not (till as one that cannot ftir, 
but they are ftilla&ing and walking: this atfing 
helpes this fpirituall life ^ fir ft, by inlarging and 
intending this life: Secondly, by preventing 
that which increafeth death : the more we walk 
in the wayes of life, the more wee prevent the 
way that leads to the Chambers of death : Bee 
doing therefore, if not one duty, yet another. 
In the fteppings out of your callings, be doing- 
be reading and praying^ conferring and talking 
of good things ^ the negled of this is the caufe 
why there are fo many d warfes in grace. Men 
content themfelves with morning and evening 
duties, and it is well if they doe them : but doe 
you thea&ions of life more conftantly and a- 
hundantly. It is the corruption of our nature 
that we are not doing: life is maintained by the 
anions of life, habits are maintained by a&ions 
that are Citable to them ^ Wee live in the com- 
mandments by well doing,as the creature doth 
by food:Good adions maistaine Iife,it receives 
ftrength from well doing: Set therefore your 
felves to pray, to doe holy duties, be ftill pray- 
ing, doing more and more 5 the more yee doe, 
the more life increafeth. 

The third meanes to get this life, k to get 
faith. Faith helpes this life • it is a life of faith, 
and it makes us to live this life by three feverall 
wayes. 

Firrt, it gives a. reality to the priviledgesof 

life. 



i$o 



An Elegant andliyelyDefcription. 



life, and makes you fee they are priviledgesin- 

deed.-cherefore is it thatyeaci the dutiesofthis 

life, becaufe ye beleevethatGod is fuch a God, 

that ye have fuch privi ledges, that ye are heires 

of all things. If ye thtnke that God is fuch a one 

as he is., in wifedome, power, and mercy ^ if ye 

intend, and mindethe priviledges of this life, 

then will you live the life of grace : If ye doubt 

and queftion with Acheifts, whether thefe 

things bee hut dreames, then yee inrend them 

not,and live not this life.He that beleeves faith, 

Let me have God fure : the other faith. Let me 

have that I touch and fecle 5 but the imaginary 

things coniifting in faith and hope, I care not 

for. The more yee beleeve thefe things, the 

more ye are occupied about them. 

Secondly.faith drawes you on to aftion: and 
this life is but theafting of the duties of new o- 
bedienee. Faith andperfwafion further other 
things : as if one be perfwaded that fuch a thing 
will hurt him,it produceth an action of the wil, 
abftinence : if a man be perfwaded that he fhall 
die without the Phyfician,he fends for him. So 
in all other adHons, perfwafion is that which 
fets a man on worke. So in fpirituall aftions, if 
we are perfwaded that fuch a finne committed 
willnot make our bodies ficke, but our foules, 
wee will not doe it ^ if wee are perfwaded our 
foules fhall fare the better ifwe do fuch a thine, 
this makes us to doe it : being perfwaded wee 
fhal have a recompence of reward, it produceth 
aftion.and the more aftion,the more life. 

Thirdly. 



of Spirit uall L ife and Death 



Thirdly,faith doth k by fitting us tar Chr iit, 
from whom out life comes : i lek. 5. 12 . He that 
haththeSezwc hath life. Fir!t 9 the Sonne oi Cod 
infufcth life into him, to whom heisconjoyn- 
ed$ the conjunction betwixt Chrift and us is 
but relative : as between the King and the fub- 
ject ;.when thefubjefts relblve to take fiich an 
one for their King,they are conjo) ned ro him$ 
fowhen a vv man refolves totakefuch a man 
for her husband fheisconjoynedtohim. The 
aftion of taking Chrift 3 is ro take him as a Lord, 
toferve him as a Saviour, to have all comfort 
by him : he that hath the Sonne m the relativ. 
union, fhall have him in the reall unionube Sor 
will quicken you, as the foule doth the body. 
A Ghriftian hath the life of the Sonne of God, 
G\. 1. 2 .21. J live, yet mi 7, bvt Chrift lives in me : al I 
ih«it I doe,Chrift dorh it in me : all that the bo 
dv doth, the foule dorh ic : the body lives nor, 
but the foule lives in ir. After that manner 
Chrift lives in us: not a good thought or a ffe- 
ftion ? nor any refolution or morion of the foule 
but comes from Chrift : being united to Chrift 
by faith, he lives in us. loh6.$%.Hethatealesmy 
flefh, and drinkes my bloudJhallUve. As fiefh gives 
life to the body, fo the Sonne gives it to the 
foule 5 To eat the flefliof Chrift is to prize 
him, to defire and longafter him, which is after 
the fpirit of bondage:, to eat him, is to take him, 
ro come to him, to have him for > our God : In 
tbefetwo things ftands the eating of Chrift} 
Firft, in prizing him exceedingly, foastoparc 

with 



Ml 



iH 



\ 



Jn Elegant and lively Defcription , 



Objtft. 

Anjvew. 



i Cor.15.4f. 
to 50. 



Ioh.i.i6.l7- 



with any thing for him,and to takeuphiscroffe 
with all lofles : Secondly, in beleevinghim to 
be yours, and you his.- this eating and drinking 
ofthebodyandbloudofChrift.exprefferhour 
relative union with him, and then followesour 
reall union : the Spirit immediately gives this : 
he that doth the firft.fhall have the fecond. 
But how fiiall we doe to beleeve this > 
I anfwer,ye fee the old Adam communicated 
corruption toal his porter iry 5 becauie they were 
borne of him ; fo thofe who are borne of the 
new Adam that is, thofe who take him and be- 
leeve in him,have grace communicated to them 
by him : this new birth makes you as capabkof 
chrift) as the otkr doth oftkfirft Adam : why then 
(hall not the fecond Adam cummunicate grace 
as well as the other doth corruption? The Phi- 
losophers were all deceived in this point, from 
whence corruption fhould come ^ but we know 
that ic came from Adam 5 and fb dothgracecome 
from ChriJt.To get this life, let us feek it in him, 
let us beleeve more, let us bee humbled more, 
repent more, and take Chriftmore: take him 
on any condition prize him,fet him at the high- 
eft rate, hold himfaft. As in the aftionsof ma- 
nage, thofe who are to marry will not part up- 
on any condition ^ they take one another for ri- 
cher, for poorer,for better for worfe : after this 
manner muft we take Chrift, the more ye take 
Chrift thus, the more ye have the Sonne,and fo 
ye live more thelife of grace. All grant that this 
life comes by the Spirit 5 and there is no way to 

get 






-— 



ofSpirituall Death md Life. 



*J* 



get the Spirk but by the Sonne. Yee muft fir ft | 
eat ere ye can be nouriQied ^ yee muft fix your 
eyes on his paffion, a* the wire doth fix her eies 
on her husband : yee muft feeke this life from 
the Spirit ultimately, but ye muft firft have the 
Sonne,and then ye have life : He muft have the 
Sonne that will have this life^he malt be ingraft 
Jed into Carinas the branches are into throat : get 
Chrift, and chen this life (hall abound in you. 

The fourth meanes to get and increafe this 
life, is the communion of Saints. Themonthof 
the right^us is a we V-ftriig tftife> Prov. 10.2 o. tftey 
put life into thole thar have it not, and increafe 
it in thofe in tfhom it is , Ephef. 4. 24. Their fpee - 
chesmimfter grace to thi hearers^ thy edifie them: 
hearing of the word of life, and talking of the 
fountaine of life,puts lifeinro men. The life of 
the bod)' doth not communicate it felfe too- 
thers 5 it i> orherwife in the life of the foule^the 
life of it m akes others to live msre:as Iron fbar- 
pen3lron, fo one holy man doth another. See 
it by the contrary; In evil I men who are dead, 
there is an aptneffe to dead others, t heir words 
are as continual! droppings to put out this life 5 
their tongues arefet on fire of Ht3, lames 3 . 6'. The \ 
tongue ofgood men is a coale fetched from the/ 
Altar, they have fire within them, When two; 
lye together, they keepe one another warme ^ 
there 13 aftionand redaction which in^ender 
heat : Co it is in the communion ofSaints^it is a 
powerftill meanes to get and Increafe this life, 
The tongue, the example and communion of 

the 



oh. 1 jr. i.i. 

5-4- 



IJi 



I Sam- 10. 
II. 12. 



io. 



An Elegant and lively Defcviption. 

the righteous is full of life, it is powerhill to 
make men live. Gal. i . iq.Paul (peaking to Peter\ 
faith, WfacompeUtftthou the Gent ks to live after 
the manner of the lews? he ufed not outward com- 
pulfion, his example and life wasacompulfion. 
The company which we keepe, compels us to 
doe as they doe: Evill company are the devils 
fhares, they doe as brambles, keepe us in, and 
fetter us; the fiitableneffe of evill companions 
drawes out our fecret corruption : Hee thar re- 
folves tolive this life, muft refolve to withdraw 
himfelfefrom evill company, who arc a (bong 
temptation unto evill, and betake himfelfe to 
the communion of Saints. 

There is a difference betweene leading our 
(elves into temptation, and being led into it: 
when you lead your felves into temptation, (as 
you doe when you rufh into evill company,you 
areoucof the pale of Gods prote&ion : If you 
touch pitch, you cannot but be defiled mt hit ; where- 
fore make yoar company good : this is an effe« 
ftualland powerfull meanes to beget thi 3 Hfe in 
you. Saul being among the Prophets A changed his 
fpirit, and became a Prophet: one that goeth faft, 
makes thoft that goe with him ro mend their 
pacc.ASs 11.23. 2 4** c isfoid of Barnabas, being a 
good man, and full of the holy Glofl, and of pit h.J hat 
haddedmnchpeopleunto the Lord. Which manner 
ot fpeakingfhewes, thatthefpeechesof thofe 
who are full of faith, helpes to breed faith: that 
if men bee fullof theSpirir, they quicken the 
Spirit. Evill company deads men: they are the 

trunkes 



of Spiritual! Life and Death. 



M 3 



trunkes through which the devill fpeakes : and 
thisdeading is done in an infenfible manner, I 
and then mod of all where it is leaft perceived. I 
Evill company poyfons men : a man turning 
his opinion (which company can doe,; is moll 
of all* poyfbned, when as he thinks that he hath 
leaft hurt. 

Thelaftmeanestogetand increafe this life, 
is that which is mentioned in the text 5 and that 
is, the hearing ofthevokeof the Some of God : this 
will beget and increafe this life: thatis 5 ifwh'n 
wee fpeake to your eares, hee fpeake to your 
hearts 3 then ye live. Ye have two teachers^thc 
one is he that fpeaks to you, the other is Chrift. 
HebS-n. They fodl 'no more teach ont another * for 
thejjhall all be taught of God* There are two (hep- 
herds, the one is he that feeds you, the other is 
ihe great shepherd of the fieepe. There are two 
great voices, the one fpeaking outwardly to the 
eare, the other when as Ghrift fpeakes effectu- 
ally to the heart. 

When Chrilt fpeakes inwardly to the heart 5 
then men live, and not before. This is fuch a 
(peech as Chrift fpake to Lazarus > Lazarus comt 
forth, and he came: his fpeakingpnrslife into 
us. Now what is this inward f peaking of life to ' 
the heart? It is nothing clfe but to perfwadej 
fully, and every way to convince us, that it is 
beft to take Chrift, to fet co an holy courfe, to 
lead a new Kfe. There is a fpeaking that comes 
nearethis life, and is not it: that is,, wht*n as 
men heare and underftand the way, and appre- 
hend 



Heb.ij.x©, 



Ioh. 11.433 44 



J 



h 



9™ft. 

tA»fwcr. 
Matth.xx.x;. 



AnRlegant and lively Dejcription, 

hend the things of God, but prattife tbem nor. 
Here is a proximity to this life, yet it is not this 
life. Let a man come fo neare as that he thinks 
he ads it, yet he is dead if head it not: when he 
ifts it, then he is made a living man $ and then 
he thinkes and beleeves 5 thst the waves of finne 
are e vill 5 and that they are evill to him. When" 
God doth convince us that fiich a thing is evill, 
and chit ic is evill to us, then we live, and not 
before. AmanhavingabufinefTetodoe, if all 
be done but one thing, the not doing of this 
one thing crofleth all the reft 5 but that being 
done,his buimeflfe is brought to pafle : fo in this 
life of grace $ if a man have many offers of grace 
which doe not fully perfwade him, this is not 
enough, if Gods heJpe bee abftnt : but when 
once he fpeaks, he doth fully convince and per- 
fwade us, and makes us to continue. As Satan 
having leave from God, never gives over vex^ 
ingman^ (b the Spirit of God doth never ceaie 
to keepe us in good things ^ and where there is 
this life, there the Spirit dwels. 

But after what manner is this effe&uall per- 
fwafion wrought ? 

I anfwer, when as God gives an eare, and 
fpeakes a voice for it to heare : Hce thai hath an 
eare to hearty faith Chrift, let him heare. We then 
heare, whenasthereisaliftningand yeelding 
difpofition wrought within us : VVhenaswee 
preach, there are many that have hard hearts, 
and nothing for to (often them^ therefore the 
word falls from them as raine from a ftone : but 

if 



ofSpirituaWDeatb and Life. 



Mj 



if there be a man that God will chufe, he firs his 
heart, and (b he is perfwaded. This is called the 
openingofthemderftandingjjtkg 24. 45. He opened 
their underftanding y that they night mderftand the 
Scriptures. When we fpeake ro men, we (bw as 
ic were upon fallow ground which will bear no 
come unlefle God plow it % Thofe that (aw the 
miracles of the loaves, efteetned them not, becaufe 
their hearts were hardened. Ephef.^&.Thejare 
alienated from the tifi of God, throw the ignorance 
that k intkemjbecaufeof the blindnejleof their hearts, 
that is, they are not fenfibleof lin, and death, 
the word or the threatnings : when God takes 
away this hardneffe, they are fit to harken^then 
comes light, the beginning of life, which is the 
informing of the underftanding^to judge righ- 
teous judgement. Thofe who have the life of 
Chrift, if he fpeakes, itquickens them. It is the 
inward voice that quickens : feeke therefore to 
God earneftly, that Chrift would ipeake to 
your hearts: ye heareandare not quickened, ; 
becaufe he fpeakes not. A nd thus much for this 
fecond point : tha$ all in Chrift are in a pate of life. 

We come now to the third point, that may 
be noted out of thefe words,and it is this : 

that thevoheofthe Son ofGodyistheonelj means 
to tranflate men from death to life. Men before 
they hetre the voice ol the Sonne of <3od *re 
dead 5 Chrift by his voice makes rbem living 
men. This voice i« the ondy meane* to give 
life : there is no voice but this that is able for to 
doe it : that is theicope of this Tern* 

K This 



lohf\6,i6. 



Vodf.f* 



u* 



Gen 9-2.7. 



Rcafonsofthc 
point. 



AnEkgmt and lively Dejcription 



This prbpdfition may be refolved into two 
parrs. Firft, nothing clfe is able to tranflate 
men from death to life. Secondly, this is able 
for to doe it. As it is fatd of faith* thatitjufti- 
fieSj and nothing elfe but it can juftifie : fo may 
it bee laid of thb voice, that nothing elfe can 
tranflate men from death to life, and this can 
doeir. To tranflate from death to life, is no- 
thing elfe but effectually to perfwade and 
! change the heart: now nothing elfe can thus 
perfwade and alter the heart, but this voice of 
the Sonne of God. God himfelfe frames the 
heart • it is as a curious framed locke $ none can 
picke it, but hee that knowes the turning of it. 
God onely fits the perfwafions to the turnings : 
mens perfwafions are as one that will unlocke a 
locke with a wrong key. Godontly cavperfaade 
tijpheth to dmllw the teutstf shem^ Minifters can- 
not doe it. Efay 57. 1?. /, fiith God, create the 
fmt of the lips 5 that is, I make them to bring 
comfort. 1 create the fruit tf the lips for peace hytny 
power. That this is fo you may fee by divers 
reafbns 1 . 

Firft, that it is fo.fee it by this $ we fpeaking 
to the quic&eft, often times they beleeve not, 
but then others doe: the fime fometimes be- 
leeve, fometimea not. If man were the fole 
caufe, the word would have the fame eifeft at 
alltimes. 

Secondly, this is life, and God oftely gives 
life: itisas the breathin&of life intoa clod of 
earth. It requires an almighty power to workc 

this 



ofSpirituallDeatb and Life. 



*$7 



this in thofe that belee ve. Ephef. i . 1 9, 2 o. The 
fame power that rat fed up Chriftjrom the deadjraifed 
H$up:\t is an almighty action to give 1 his lite. 

Thirdly, it it were not proper to Chrift and 
his voice to tranflate men from death ro ftfib, he 
(houldlofehischiefeft foveraignty : heq*ick$ns\ i°hnf.« 
whom he will: he hath companion on whom heewll\ Rom ^ ly 
have companion If men toi?ld tranflate men 
• from death to life, then it would not be proper 
| to God to doe ir. 

Lafrly, as nothing elfecan doit.fb the vo^ee 
of the Sonne of God is able for to doe it. At the 
firft creation all was made by the voice of God ^ 
he faith, let there le light \ and there was liglt: let 
him fay to any man, to'Iow me,and he doth it. 
Mat, 9.9. he faith to the Publican at the receipt 
of Cuftome Follow vte, and he left ali andtofeup 
and followed him. Chri ft fpeakjngtohtseareand 
heart^made him to follow him : hisfpeech was\ 
rikethefpeechofE/^xtoE/^, hefollwedhim, \} King.*?. 19 
and could not chufe hut doe ir j Chrilt fpeakii % i0 * 
we canuot bur follow him. 

But what is this voice of the Sonne of God §*ifl. 
that trarfliteth m m from death to life ? 

I anlwrr, iris nothing elfe but an inward \Anfa*t* 
workeofthe S{ irit, by which hee perfwades 
men effe&uaily to turn from Jar' neffe ro light, 
and from r he power of S>«than to God. It jrmft 
he nndc rflood of the effectual! working of the 
Spirit, becaufe who ever doth heare, it lives : 
this voice rene werh and ir hanjreth meff,tf ai Qx-, 
ting them from death to life. Now this effe&u- 
_. K 2 _ M 



138 



Gcn.M, 



Iohnx*i. 

Markci&ijr. 
16. 



AnEkgoWt and lively Dtjcription 



all fpeaking confifts in two things. IHrft, in 
propounding the objeft, the truth to the heart. 
Secondly, in the perfwafion of the truth. 

Firft, the Golpell mull bee laid open to the 
hearts, dl things neceflary tofalvation muft bee 
manifefted to ic:then there muft be light in the 
heart to apprehend thofe reafons which arc 
propounded. The Scripture propounds things 
by authority : and when as things are thus ex- 
pounded, the holy Ohoftdoth kindle light, to 
apprehend them, which another doth not.Mark 
how Mofes beginning his booke, faith, that in the 
beginningit was thus 9 and thus God did ^ hee doth 
not perfwade them by arguments to beleeve it : 
fb/tfifobeginnes his Gofpell without perfwafi- 
ons 9 Inthebeginningwas thewtd^&c. fothe A- 
poftles commiffion was^Goeandpreachthat Chrift 
is come ^ he that bekeves Jhallbee faved$ he that be- 
keves not, fliallbe damned: The wordof itfelfe 
is fufficient authority : when the Gofpell it 
ftlfe is thus propounded, then the holy Ghoft 
kindles light in men. And when as the Gofpel 
is propounded, and light kindled, then this life 
is wrought. Now there are three degrees of 
working this life by the Spirit. 

Firft, there is a ftirring up of raen to attend 
to the voice of Chrift : many there are that 
heare, yet attend not. A3. 16.14. The holy Gh9ft 
opened the heart ofLjdia, to attend unto Pauls prea- 
ching. We fow on fallow ground till the Spirit 
opens the heart to attend to the things that are 
fpoken. 

The 



o/Spirituall Death and Lip. 

The fecond work of the Spirit is co convince 

I and perfwade efFe&ually and fully, lohn 1 6. 8. 
The Spirit fiall ccnvincethe world of fwne : that is> 
| it fliall convince and perfwade thorowly : none 
j can doe this but the Spirit. It doth alio farther 
! perfwade men, that it is good for them to bee 
j convinced, and this is when the knowledge is 
| full} when as all the corners of the heart art 
| anfwered, and the minde refolved to praftife : 
I Hypocrites and ciyill men are perfwaded, yet 
j not folly $ therefore they never pra&ife $ if one 
objedion of the heart be unanfwered, ye never 
cometopra&ifo 

Thejaft worke of the Spirit is to keepe this 
voice on the heart, that itvanifh not. lamest. 
2 1 . The ingrafted word is that which is made able to 
J ave jour jetties, and none elfe. Men may attend 
fora*lafh,butthe Spirit muft ingraft the Word 
into the heart ^ which as a fprigge ingrafted, 
growesbigeerand bigger, and hath fruit from 
the lap: other men having truths not fattened 
on f hem, they grow weaker and weaker. 

Tounderftand fully wbat this voyce of the 
Sonne of God is • y e muft know that there is a 
double voyce. Firft, an outward voyce of the 
word which all heare. Secondly, an inward 
voyce of the Spirit. This Icolleft out of Efay 
6. p. Gae to that people ami tell them, hearejeew- 
deed^lut not underfiand^ feejee indeed \ but not per- 
cefte^ that is, they (hall have an outward hea- 
rings outward knowledge^but not an inward. 
There is a common knowledge which all thofe 

K 3 have. 



M9 



140 



AnUlegcnt and lively Dejcription, 



have, who live in the Church : and there is a 
knowledge that is onely proper to the Saints, 
<vhich fives them. The differences twixt thefe 
rvvo knowledges, that of hypocrites, and of 
them in the fixth of Hebrews ^ twixt common 
knowledge, and effe&uall knowledge that is 
wrought in the hearts of the ele&,are thefe. 

Firft, common knowledge is confuted and 
general! $ this is diftinft, inward and particular: 
t hat is, the voyce of the Son rf God, fpeaking 
m the Miniftery to all, may breed a knowledge 
oftruthsinmen^ yet they, apply them not to 
their hearts, and the turnings of them 5 Heb. 4. 
1 1. The Word iijliarper than a two edged [word, de- 
cerning the thoughts and intentions of the heart pier- 
cingeven to the dividing asunder thefoule an^fpirit, 
andofjoynts and marrow : that is, that Word of 
God that is lively indeed^that voice of God that 
iseffe#uail co falvation, itisfharp?, itftrikes 
not in penerall, but enters the inward parrs. A 
ftaffe cannot enter the flefh, it may bruifeit, 
but the voyce of Chrift enters like a two edged 
fwordjdilcerning cwixt morrall ver r ues,and (u~ 
pernaturall things wrought by the Spirit ^ it di- 
ftinguiflieth exa&ly twixt the re&kude and 
obliquity of mens hearts r this is proper onely 
to rhe faving knowledge of the Word. As no- 
I thing is hid f row God, but it is naked to his fight $ fo 
it is to his word ; See if the world be difUnft to 
vou, elfe yon know nothing. A man never 
knowes any thing, til? he knowes the ek men ts, 
parts and grounds of it 5 the voice of the Sonne 

©f 



oftyirituall Death and Life. 



141 



IoM-m. 



Gal. Jt 2 4 . 



of God onely makes you know things thus par* 
ticularly. So in other things yec know not till 
I yoa know particulars Ariftotle faith, a man is 
not aPhyfitian, that knowes things in general], 
in the grofle, buc he that knowes them in parti- 
cular. This is noc to be a PhyGtiao, to know 
that fuch dry meats are good for a moift fto- 
macke, unleffe he alfo know dry meatesand the 
lymptomesof a moift ftomacke: lb it is in the 
knowledge of the Word. To know what rege- 
neration is, is not enough, except ye know the 
parrs, the kindes and iignes of itTo know thar 
none are tranjlated from death to life, thai love not 
the brethren, h not enough, except ye know chc 
' brethren and love them. To know, thar b that 
is in c hrift hath crucified theflejh, with tht ajfeSions 
andlffts thaeof, is nothing, except ye kuow that 
ye your felves have crucified ic. This particular 
knowledge is that which makes manifeft to a 1 
man the fecrets of his owne heart, 1 tar. 14. 25. ! 
that is, the voice of the Son of God dilcerneth 
thefecretsof the heart, to know things parti- 
cularly that are in it. The fieepe difiinguijh the \ [oh.xo. 
voice of the shepherd^ from the voice of a jtrdnger: 
when men come toheare, they heare the voice 
and diftinguifh not the found, becaule they 
want this particular kaowledge. 

Secondly, this hearing of the voice of the 
Sonneof God.works a quick ftnfe in the hearts 
of thole that heare it, which the outward voice 
doth not : and this followes the former. Let 
knowledge be particular^ workes quick fenfe. 

K 4 Heb. 



*4* 



Gzny 



AnElegam and lively Dejcription, 



Heb.4. ii. the word is called lively in operation : 
lowiifeconfiltsin quicknefle,and morion^ the 
che voice of Chrift (peaking effe&ually breeds 
quicknefle. Solainiividua agnnt &fentiynt> A 
krrfe in generall curs nothing, the parcicular 
knife curs. To know in generall you are finners, 
*iave corrupt natures, offend in many things, 
workes nothing $ it is the reflexion on your 
particular finnes that workes, this makes men 
tremble. A8.2.36. ij.Ptterhavingtoldthelcwes 
that they had crucified Chrift, that prided thmat 
the heart. As it is of finnes, (b is ic of comforts 5 
particular comforts onely worke. If one cm 
fay,I am thus and thus, then comfort follows : 
fo parricular threatniags make men fenfible. 
When God fatd toAiam, Haft thou not eiten of the 
tree whereof I faidthonflmldejl not eat $ thismade 
him feare. The vorddoth breed a quick fenfe : 
they who have not this true voice (banding to 
them, (Efaj6.y.) In hiarlngthey doe not heare, and 
feeing they doe not fee 5 thzir harts arefatjheir tares 
heavie, a ?dtke : r ejesfljut. Rom. 21.8. Goihtth gi- 
venthem thefpirit offlnmber $ that is, when as men 
heare his voice in a comm in m inner, they are 
as a mm iii a (lumber : it ftirres them not : their 
hearts are fat 5 that is, they are fenfelefle : for 
fat is without fenfe. The property of them that 
heare in an ineffeftuall ra inner is this^they have, 
afpirit of dumber, they are as one hearing a 
rale, when as his minde is otherwhere. If the 
things propounded were natural!, they would 
heare them well enougfybut they are (pirituill, 

there- 



of Spirituall Death and Life 



M* 



therefore they are dull of hearing. 

Thirdly, which followed! the fecond $ thofe | 
that hear the voice of the Son of God, have ex- i 
perime^tall knowledge, the other is but fpecu • 
lative. 1 Cor.2.6.9. We preach mfedome to thofe that j 
areperfe& xfuchwifedome^ as ye hath notfeene^ eare \ 
hath not heard, neither hath it entredinto the heart of 
man-, but Godrevealeth it to us by his Spirit: that is, 1 
thechietcftin knowledge have notfeenewith 
their eyes, or heard *vith their eares 5 but thofe 
that heare the voice of the Sonne of God, have 
an experimental knowledge which others have 
not. This experimeotall and faving knowledge 
hath tria*I. 1 lohn 2.13 1 write unto )ou fathers be- 
caufeyou have kgowue him that was from the begin- 
tf^expoundthisby the 33. ofEz'kiel ^.wfan 
this commeth topaffe , thetfhattyee know that * Fro- 
\phethathbeem amongst you : that is, when I fball 
doe this, they (hall know experimentally, that 
there was a Prophet among them. 1 Ioh.^y.We 
know that manofOod^ that 3s,wc know it expe- 
rimentally ^ they can fay of this, as it is faid in 1 
loh 1 . 1 JXha t which we have heard that which we have 
few with mr eyes J hat which we have looked upon and 
our hands have kindled of the words of life ^ declare we 
untoyou. David takes it as peculiar to himfelfe, 
PfaL 9.10. They that know thy name nilltrufl in thee, 
for thou Lord haft not ferfakpn them that feeketht : 
that is, they that experimentally know thee 
will truftinthee: for thou never faileft them 
that truft in rhee : they know it by experience. 
iP^.2.3. Defirethefinceremilkgoftfaword; that 

yon 



144 



Jn Elegant and li<vely Oefcription % \ 



oh may grow thereby: if ye hove tatted thattheLord 
is gracious. Wee finde in the Saints a longing 
after God: they defire him, which others doe 
not : thus did David: Moreover, they h^ve af- 
furance of falvation, which others have norland 
this aflarance comes fi ora fenfe : optima dtmon- 
pratio eji afenftbus^ thebeft demonftration is 
from fence ^ as he that feeles the fire hot knows 
it beft Rafting breeds longing 3 aflurance from 
experience breeds certainty. 

Fourthly, effeftuall knowledge that is bred 
by the voice of the Sonne of God, makes men 
approve and juftifie the w ayes of God, makes 
them to relifh them : this followes the other $ 
when men have trkd them they approve them. 
lohnG^. The Spirit qmckens jheftefhprofiteth no- 
thing ^ the words then that ifpeake, they arefpirit and 
life* Chrift having fpoken, that his body was meat 
indeed, many were offended at it 1 thtn he faid, The 
SpHt doth quicfyn, that is, yee accept not my 
words, becaufeye have not theSpirir, ye have 
bat flefhj that is, a common knowledge ^ my 
words are fpiricuall,and you arecarnall, there- 
fore they doe rot relifh you. Thefe words are 
otherwife interpreted byfome: that is, thefe 
materials profit nothing without the Spirit ; 
but the other is undoubtedly the meaning, for 
fo it is through the Scripture : the Spirit pro- 
fits, that is, faving knowledge wrought by the 
Spirit : men not having it, doe nor approve it. 
It cannot bee otherwife 5 where the voice of 
Chrift doth founa effeftually, there they jufti- 
fie 



of Spirituall Death and Life 



45 



fie this .' Wifidome is ]uflified of her children^ Luke j 
7.35. Item. 10. 15. Bow beautifull are the feet of\ 
themthat preach the Cofpel -of pace? that is^they fee J 
much beauty in the w ayes of God^that they are j 
beautifoll to them, they are vile to others.The 
Scripture often toucheth this , that when as 
there is but a common knowledge, men relifh 
not the word, Rom. 8. they u&t not the word .• 
the fpirituall part of the word crofling them, is 
birter to them. 2 Cor. 2. 1 5* thewordis compared 
to a [met favour $ to many it is not fo> to fome it is 
thejavour of death todeath : ic is a favour diffufed 
[ through the houfe, many there are who abhor 
I ic, and being guilty of death, it leads them to 

* death : In others it is the favour of life^ that is, 
jtheyfmellafweetneffe in it., itbringsthem to 
•life 5 to heaven 5 the word being powerfully 

• taught. there comes a favour: fome fmell fweer- 
nefleinir, others doe not fo. Lvfyi..^. When 
Chrififhallcome* the hearts of manjfJoall he opened to 
approve vr difapprove him •* therefore it isfaid to bee 
fetfor the fall and rifing ofmanj:So when h e came, 
fomefaidhe was a good man, o'hersthat he was a de- 
vil: fome laid that the Apqftks were good, fome 
that they were bad. See how ye approve the word 
in its felfe^andasit is exprefled in mens lives. 

Fiftly, ifitbeearight knowledge, it breeds 
holy affeftions 5 the other doth not : this fol- 
lowes the other. If men jeftifie the Word 5 then 
they affeft it. Its a general! rule, that all full, 
perfwafions draw on affefiions: letitbebuta 
perfwafin in habit, it ftirres as the habit k 

1 Thej 



Tohn7-ir. 

1 Cor.4. and 
* Cor*. 



146 



M Elegant and lively Dejcription> 



Maith.13. 
ObuB. 



i Thef 1.6. My word was to punot in word but in 

power t lecaufe it did work? in you )oy in t lie holy Ghoft. 
Ier. 23.2^.Godcomparingche word ortrue and 
falfe Prophets together, faith thus, My word is 
as fin and as the hamper that breafyth hifloae : it 
is i he powerful! word, it it (tirres y our affe&i- 
on?. Luke the laft Chr'fi fpe< kingto ifoDifciples 
that went with bin to E mn.am ', tu ir harts turned 
withinthem: they were full ot holy athdtions. 
Confider if ye have thefe h<oly affe&ions. Holy 
affe&ions in the Scripture are afcribed to this 
knowledge,every where, where menheare, or 
know aright : Pfal. 1 1 2. 1 . Bleffedis the man that 
feareth the Lord, that delighttth greatly in his Com 
niandemcnts* Pfal, 1.2. BleJJed are they that delight 
in the Law of tbe Lord: See whether there be hoy 



affections wrought in you by the word, Felix 
J did tremble at the Word: fo the fecond ground re- 
ceived the word mth)oj,but not wi'hholy joy. 
But how (hall we diftinguifh them ) 
I anfwer, that if your joy be holy joy,affl*&i- 
ons wil not put it out:if your py be carnal joy, 
perfecution puts it out : but joy in the holy 
Ghoft is not extinguifhed bv r he contrary. 

Sixtly .that knowledge which is lively brings 
forth action 5 ic is powerfullinmensaftions, it 
is aftive and mighty in operation, Heb.\* It 
I workes in mens hearts, and lives mightily, to 
J overcome all contraries. Efay6. 10. Mafythe 
i heart of this people fat > make thir cares keavie % and 
\fhut their eyes, left they fee with their eyes, and heart 
\ frith their eares^and underfiand with their hearts, and 
J convert y 



ofSpirituallLife and Death. 

convert jindbekeded : chat is,Let them have f acq 
a common knowledge as civillmen and hypo- 
crites have, and no more^ left feeingarighr, they 
underftand with their hearts and bee eonver* 
ted, and they be healed. Seeing with their eies, 
is meant feeing wrth this knowledge, which if 
they fee with, their hearrs will be wrought on: 
their hearts being wrought on, they are con- 
verted,andthen they are healed. This follows 
on the other. Let the affe&ions be ftirred, and 
aftions will forthwith follow, becaufe they are 
the immediate principles of aftion •, what one 
afFe&s he doth $ thefe are tyed all on one firing: 
flafhy affedtions^flafhy a&ions.Iohn &4$Xhrift 
fpeakes thus of this knowledge % They fhaU all be. 
Unght of God ^ every man therefore that hath heard 
and learned of the Father > commethtome: that is, 
every one that heareth this true voice of the 
Sonne of God, comes to me, that is, they breed 
a&ions whereby they come to me. See if jour 
knowledge be operative. lam. 1 . 2 a.the Apoftle 
diftinguifhing of hearer9,faith thus, Bet not hea- 
rcrsoncly> but doers too * if ye finde not this ope- 
rative working change, Chrift hath not fpoken 
to you. 

But even the Saints have many defe&s in 
their aftions, therefore aftions follow not hea- 
ring and knowledge. 

To this I anfwer, that as their aftions are 
weake and faint, fo their knowledge is weake. 
H eb. 12.5 .They often forget, and mnft be put in mind. 
2 Pet* 1. 13. They mufl be ftirred up by putting them 

in 



*47 



oij$a. 



%/ttrfwer. 



i 4 8 



Vfih 



An Elegant and lively Dcfcription. 



in remembrance of thofe thingrtvhfch tlxy ka ve for- 
gotten. Secondly, thi*fc*ttie is irom fume doubt, 
from (omt j fhaku g within: when as you fee a 
defeft in d&ions, or ati eftians, it is becaufe you 
want thi> convincing knowledge. The way to 
ftirre up affe&ion and a&ion , is the Word, 
which increafeth this operative knowledge. 

If then it be (b, that the voice of th Sonne 
of God is theonely meanes to tranflite men 
from death to life, let us examine our felves 
whether we have heard the voice of *he Sonne 
of God,or no ? If we have not, then ler us know 
our cafes, and be humbled : they that have not 
heard itaredeid. Confider, it is ycurdiftinft 
knowledge, not a knowledge in grofle or gene- 
rail, that inlivens you. Know yee the. paflages 
and working o^ regeneration and repentance ? 
finde yee the Word as fire, and as ahamme/? 
the Word is (itch in its owne nature,and will be 
fcu^d (oof them that receive itarighr. Have ye- 
an experimental! knowledge?approve ye Gods 
image, his wiycs in the Word,or in the lives of 
rheSiints ? doe ye juftifie wifedome ? are your 
hearts opened ar the hearing of the Word? doe 
ye like i ? Ar Chrifts comming many hearts 
were opener* bee aufe then his word came, and 
it opened many mens harts, fhewed them what 
they were. Hew doe ye affeft the Word, and 
Image of God in the lives of the Saints ? how 
doe ye rePfh holy affe&ions in them ? blefled- 
ntffe goeth alwayes with them. Affe&ions ire 
alwa-) es a figne of this life : have yee received 

the 







ofSpiritudlLife and Death, 



♦* 



the Word vvich them? have yee fbrrowedfor 
your finnes ? doe you delight In God? This will 
beget holy affections which will laft^ afflictions 
will not put them out ; holy joy is not damped 
with ■affii&ionsj ca'rnall joy is. What are your 
lives and anions ? If ye feeing others'holy, can 
not doe as they doe 5 this voice hath not fpoken 
to you. All who heare Chrifts voice will come 
and be doing, lames i. 2*. If doing bee joyned 
with hearing, if ye are deters as Wei! as hearers, 
this voice hath fpoken to you- if your practice 
be not joyned, ye aredeceived. If ye fiiide up- 
on examination that yee have riot heard this 
voice of the Sonne of God, remember that 
Chtifksjheepe heare hk veke * yee may therefore 
ftarc ye be loft fheepe if ye heare it not.He that 
hath an eare heares the Gofpel j> If it hehildenji 
is bid Jen id Mbfe lUtphrifl^whzit \AznUvtin ig- 
n&rana, Wihe&n not^ God regards it Hhi fo much : 
■f$at is not the time of tryall. So where they 
hive the Wotd as wheat covered with chaffly t 
try&h noirV Mft'WiftffAe Word htomhmlh 

founds in the Wordy fee howye are affeited : t 
then ye heare not, ye are dead. Cant.}. ChHft* 
comming is comp&etf tba fyrfogtf$t y v?kb}eii\ 
the flower's appeafeoin the eatth, : arid the 7 MRfe 
begin to fing, and the trees ptit out their greeiife 
fruit: that is, when Chrift: makes tvnfdk 
know'n^itis Spring rime ..: do you fpring when 
thfe Word comes, when the mefftges of fafra- 



lion are made knoWfre uhto you ? If &ot 5 yee 

are 



149 



Iohmo.j ,4. 
aCor.4-3.4. 



150 



An Elegant and lively Defcription. 



dead.Our erd in fpcaking this,is not to trouble 
you, but to bring you to (alvation. I wiH there* 
fore (hew you what kecpes men off from hea- 
ring Chrifts voice, that knowing the impedi- 
ments, ye may remove them. Now the impe- 
diments are (even. 

Thefirft is felfe-wifedeme} this is a great 
impediment from hearing the voice of the Son 
of God:felf-conceitedne(Te hinders men much, 
becaufe it breeds a defpifing of the wayes of 
God. 1 Cor. 2. 14. ThenatnraU manrecervethnot 
the things of the Spirit of God, for they arefodifhueffe 
with him ; therefore^ Cor. 3 . 1 8 Jfanj manfeeme 
to be wife in the world, let him become afook that bee 
way be wife : that is, let him lay afide that wift- 
dome which begetteth pride in his heart. Mi- 
chals di(pofition is in every one of us more on 
iefle jft* defpifed David: (b men chalke out a way \ 
to themfelves, in whkhthey will goe.they will 
feeke their pwne wayes. and will not be fubjeft 
to the Law of God. jtanr.8.7. theearnallnrindeis 
enmity with God y for it is not fnbkQ to the Law of 
God, nejther indeed can it be* 2 Cor. 10. 5. the 
Apoftle (peaking of imaginations, Jfaith, that 
men with them build up themfehes agafoft God, and 
will not alter their courfes. The greateft oppofi- 
tion is not in mens mindes : take a man that 
hath a true opinion, it is eafie to remove his 
4ufts- butialfe judgements areasbulwarkesa- 
gainft Gods wifedome. Men will doe thus and 
thus, becaufe they thinke their fiate good. The 
Scribes and Pharifees comenottoChrift 9 Luk§ 15.1 . 

but 



I I 1 , 111 M l I -^ 

of Spiritual! Death and Life. 

but Publicans and finners cajnne : fo it is with 
men now, doe wee lay open their finnes unto 
the m,yet they will not be perfwaded: men will 
be righteous of themfelves 3 and will not be per- 
fwaded that Chrift muft he made unto them righ- 
teoujnejfe, and redemption, and 'wfedome. Thiso 
pinion of our felves is a great impediment, this 
contemnes the way of God, and fafhions out 
our owne wayes $ this contenting of our felves 
withour prefent eftate, makes us to errerthere-j 
fore Pf 119. 2 1 .Curfcdarc theproud that are alwaies 
erri*gfromth)lav(>:St\£cor\ce\i m^kes men erre. 
The fecond impediment is cuftomc : men 
have beene ufed to (uch wayes , and will not al 
terthem. 70Ap4.iQ.the woman of Samaria was 
much held off with this argument. Chrift com- 
ming to teach her the dodfrine of falvation^f 
thou greater , laid fhe, than our father lacob^ that 
gave us this Well? This opinion that our fathers 
have gone this way, and itistranfonittedtous, 
hinders men murh^ men cannot indurenew- 
nefle. Lot is taxed for tfc is bv the SodomitztGen. 
I p , 9. This fellm came in to fyouwe here> and will \ 
htnmha\udge? So AS * 17. Pav/preaching at 
Athens, the Athenians asked. What ntw doctrine 
istlh that tkm preacheft ? Men being accufto 
med to away \ v winnes their opinion : no' n 
having once judged, are loath to judge again ^: 
cuftome winnes their affe&ion. Change m 
troublefomermen having gone long in a courfe, 
they will ftil plod on in the fame traft.Cu%>me 
ofour fathers,or country 9 or place where we are, 
-,.L _ our 



'S* 



r Cor.i 30. i « 



'5* 



An Elegant and lively Defcription 



ourowne cuftome makes us loath to forfake ic. 

Thirdly, fimilitude isa great hindrance. g- 
xod.j.iz. Pharaohs heart was hardened, becaufethe 
Magicians did the fame miracles that Mofes and Aa- 
ron did^ So fimilitade hinders men from im- 
bracing the wayes of Chrift,and God, Men fee- 
ing Papifts auftericy like our mortificationjtheir 
faffering like true martyrdome, they are per- 
fwaded of their wayes, as we arc of ours $ fb for 
civility, when as men fee itfb like religion,, as a 
fparke is like the fire, they imbrace it : All de- 
ceit is from fimilitude;, falfe wares having the 
fame dye that true have, deceive the buyers: 
fo falling ftarres are like other ftarres. When 
we fee other men that profefle religion to bee 
falfe hearted, wee thinke all are fo : wherefore 
Phil. 1. 10. the Apoftle prayes, that they might a- 
bound i% all knowledge, and judgement 3 to difcerne 
of things that differ : This proximity makes us 
deceived. 

Founhly,falfe experiments hinder usmucb^ 
feme experiments of the workes of God, that 
fhoulddraw us nearer to him, if we make falfe 
ufeofthem, feparatetis farther from him 5 As 
if God afflift and reftore againe, or keepc us 
from affliction, our hearts are hardened. Exed. 
8. 1 5. When as the Frogges were removed, Pharaoh 
his hart was hardned: reft made him harden his 
heart : fo many times it makes men fleight the 
word, afflictions which God layes on them. 
We may fee this in Souldiers and Mariners- 
none more ready t<5 contemne dangers than 

they, 



I 



of Spiritual! Life and D talk. 

they, becaufe they have often e (taped;, rfey de-> 
lude the workes of God chat fhonld draw them 
to fal vation . Roots will mak e the weeds grow 
againe, not being taken heed of. The longfuf- 
firing of <^od fhoM draw m in repentance^ but it 
doth noti?>; 2 Vet.%. 3. Inth IdfltimefiiaUcome 
mockers^waikfng after their cvne lufts&vA faying, 
Whmis the prowtfe of his comming ? for all things 
continue as thy iveh front thehginning of thereat 
tion: t that is; meriihail^ele nothing;, a^ 
prehend nothing that God doth 5 judgements 
beingbeleeved, they fecond the Word 5 being 
eluded, they hinder us and it. 

Thefift impediment is ignorance- meh' know 
not the wayesofGcd, therefore they doe hot 
imbraee them John 4. 10. If thou hadfi htpome 
the gift of God, and who it is that fpeahgth to thee,- 
thouwuldeft have asked of him. There is enough 
in religion to make men tove*ic, if they knew 
1 1 : there is vertue in it, there is beauty and pro- | 
fir in it. Efiy 5 7. There is a peace hit 5 allthewief 
of it are wayes of pleafantnejfe : there is honour m 
it} old ageis honourable with nghfeoufneffb. But 
mens hearts arc full of darkneflTe^ they fee not, 
neither doe they understand it, 2 ?et>i. 12. 
They fpeah§ mil of the things ther kpoto not : It is 
true, they know the things, wV^wifWthey know 
them not experimentally and really, and that 
deceives them* 1 Cot. 8«2. Jftnymanthinhe hee 
knoxeethany things he kpoweth notUngyet as he ought 
to %w.One may know all things,and yet k now 
not hing as heXhould: Ignorance deceives many, 

La it 



H* 



Kom»i.4.f 



f < 



Pro.$.i7- 
Pre.16.3l 



'54 



AnRlegmtt and lively Dejcription, 



Nan.13.y5. 

1 Cor- 1. xi. 



* Cor. 4.5.4. 



it make them to meafure religion by a falfe 
rule,and common opinion. AS. 24. 14. it is cal- 
led bereft-, whenyee judge of it by externall 
(ljewes,allbafenefle is outwardly in religion, it 
is as like a coftly thing covered with ftraw$ 
Chriftwashid under a Carpenters fonne ; prea- 
ching under the name offooliffwejje: fo our Ig- 
norance in attributing; things to falfe caafes, 
kcepes us off. If the Gofpel beehid>it is hidden U 
tlwfe tbatperiffi ; thepe is a double ignorance,ori- 
vative, and poficive- that is it by which the God 
of this world blindes men, breeding a falfe nerfwa- 
fion of good,and a good perfwifian of evill. 

The fixe impediment is Inconfideracion: 
men doe not confider the things they might 
know : if men would deduce one thing from 
another, anddoe tharthey kn >w,they might be 
brought to God. Deut,29 2.\. Tee have fetnt, 
faith Moyfes, all that the Lord did before ynsreyts, in 
the land of Egypt, upon Pharaoh and his fervants : ye 
havefeenethofe great fignes and miracles which hee 
did^ yet the Lord hath mt given joh an heart to per- 
ceive, and eyes to fee, andeares to hire miill this 
day : that is, yee have n >t proSced, b*caufe yee 
have not confidered. We thinke/if that we had 
lived then,we hadbeleeved,vet we fee how few 
of them did beleeye: weebeleevethe Scrip- 
tures, yee what inconfequence is there in mens 
lives becaufe we doe not confider things. Con- 
tention helpes to, perfect mens a&bns ^ ic 
is as a circular lin^; one om helpe3 rh other. 
Iftve looke backe and examine our anions, it 
^^^^^ helpes, 



ofSpirituaWDeatb and Life, 



«5 5 



fu lpes^ want fir hinders. What is repentance 
but confide ,i< ion ? ler. 8. 6. No man repented\ 
him of hu mckedneffe, joying^ What have I done? 
want ok thi* keep, s men from fa'vation. 2 chro. 
6.37. Ijtheyhethinkg tfonf elves in the land whit her 
thejd e carried attay an^turne and raj unto wee 
in their caftwi>ie, faying, We have finned weebav? 
dene amijffe* and dealt n> ckedly . then 1 willhea e> So 
ler. 8. 6. Godha\nedvphahe> a * y would [ay^W hat 
have I done .<? men goe on and connder nor. hA 
fea 4. 1 1. W horedom andnewwixe fiealeaway their 
hearts \ that is, it makes them not toomlidcr. 
Mtrks 6. 52. Tbey considered not the loaves > there- 
f re their hearts were hardened : they were 
fearfull in the lhip 3 becaufe they confidered not 
the mira le of the loaves. 

The feventh impediment, isacertaine flifF- 
nefle and obfirmation of minde,whereby a man! 
is fettle d to continue in fuch a courfe that is 
pleafanttohim, andallthatcroffehim in it are 
en^miesco him. Rons. 8. thefleJbisnot(ub)e3to 
t&eStirit, it croflc th it : one reckon* nor a man 
his enemy,unle fle he crofle him. It muft be (03 
every creature as long as it hath a being, oppo- 
feth that which is contrary to it : io every man 
that delights himfelfc in fnch or fuch a luft, will 
notbecircumciftd, cleanfed and waited from 
ir, he mil not have Chrifl reigneover him : hee will 3 
have his elbow roome. Thofe men that are not 
nranflated from death to life, they count the 
wayes of God either vanitv or folly 5 acd wil not 
fubmit unto them,nor yet heare Chrifts voice, 1 

L 3 Now! 



M< \ 



M Elegant Mi lively Defcription 



The mcancs 
how to heare 
profitably. 



Mauh.if. 



Now the meanes, the helpes, and wayes to 
break through the impediments.and to receive 
the Word with profit.are thefe. 

Firft ,to hear profitably,that the voice of the 
Sonne of God be not a common voice, but pe- 
culiar, rake that rule which is ftt downe, Luty 
8.i8.taly heed hmjehear.Chxift gave that admo- 
nition to his hearers, and I give it to you : look 
to your felve9,take heed how ye come to heare 
the Word 5 doe it diligently : thereafbn of chis 
is added in the fame verfe ^ foruntohim thaihath 
/ball be given, and from him that hath not, JhaHbeta- 
-k§n away even tkatwhivh hefeemediohave. That is, 
if ye heare, and get a little knowledge, ye fhall 
have more : he that yeeldeth (bme fruits, fhall 
bring forth more : hee that doth feme things, 
(hall doe more, God will blefle you. But from 
hmthat hathnot> {halt be tah$ntven thatwhichhec 
fetmedtohave: that is, your hearts (hall be hnr- 
dened,and that common knowledge which you 
have (hal be taken a way. lohn 15.2. Every branch 
that heareth not fruit God cuts downe. Godlookes 
into a congregation to fee who doth makecon- 
fcience of hearing 5 thofe that doe, hepurgeth^bvx 
thofe that profit not,heecurfeth: he takes not 
away their lives, but their graces, makes them 
wither in the inward man, and fo he comes to 
death. L*k§ i$>. He that had ten Talents, he that 
had moft , bad more given him : To pra&ice a 
little is the way to get more, the talent is ta- 
kin from him, who did not ufe it, and given to him 
that had tnofi talents. 1 here are two rewards 

for 



of Spirituall Death and Life. 



57 



for him that nfeth the talent well. Firft 3 he (hall 
have more Secondly, Y ejhallbe ruler overt erne 
cities fit (hall have comfort here and hereafter: 
he lhal have more comfort & grace.See how he 
dealt with Hathamel^iikn 1.50. Becaufe heconfef 
fedCkrift tote the Sontoeof God > andbeleevtd i becauf9 
Chrifi (aw him under the Fig-tree, which was but 
a fmall thing ^ Chrifi tehhim that he [hall fee greater 
things than tkfe. loin 7. 1 7. If any wanmll doe his 
will llefhalknow of the dvSrine whether it be of God: 
that is, it yee praftile according to your know- 
ledge, you (hall know more, it (hall bee confir- 
med toy ou. Let men know and not pra&ife, 
then Rom. 1 . »i. 2 2. Becaufe when they kpew God, 
they glorified him not as God, neither are thankfully 
therefore God gives them up to vncleannejfe, thorotP 
the lufls of their mne heart s^ to difhonour their ov&ne 
bodies between* them fives, andtoworfhifiiwls^ as 
he dealt with the Gentiles. So in the 2 Thejf.i. 
9. Becaufetheyme'wed not thelove of the truth -^ be- 
caufe they heard much, and did not imbrace it, 
God gavethemup Ufirong delufions tobeleeve lyes, 
See it by experience ; when as men play with 
their knowledge, God gives them up ro here- 
fies. The Spirit ofGodmU not firive long with them. 
God hath commanded us > not to caft pearles before 
fmne$ and will he himfelfe doe it ? Confider 
what ye doe in every doftrine of falvation that 
is preached to you $ ye either relifh it, or nor 3 
ye obey it, or difobey it ; ye tafte it,or diftelifh 
it : If yee taftcit not, it is a favour of death unto 
deaths that is, it brings death, and Je ads to hell : 

L 4 Ifl 



Gen.6.3 

Match- 7. 



*. 



* Cor.a.i^ 



1 5 8 ^ M Eligcmt and lively Dtjcription 

■ .■ ■ . i ii ■ ( -**• — - w . ■ -* i — — - • ' • "- j __ / 



If ye favour it ai ight jc brings to heaven. There 
is no true do&rine, but the not obeying of it 
bringeth fomething to yojr damnation. When 
the favour of Chrifts knowledge is made mani 
feft 3 not receiving if, yeerejefr *t 5 and it brings 
I a curfe. Heb. 6. 7. 8. Tk earth which drinh^th iff the 
\raine which commeth op upon it, and brings forth 
\herbes meet for him bjwhomH is dre£ed^ receivetha 
\bkpngofG0i ^ but that whihbringth for ht cmes 
and briers is re)e3ed> andu mgh unto cur. ing> whofe 
endh to bt burned: that is, the w ord is as raine, 
it makes herbes and weeds to grow : if herbe* 
grow ,God doth profper it more $ it it fails upon 
rockes, it withers more and more • God doth 
curfe it. It is not in che knowledge of divinity 
asinocher fciences: in themyemaynegleft a 
yeare or two, and get it againe $ but it is not fo 
in th's 1 yce will not be able to returne againe, 
ye are neare a curfe, ye cannot redeeme it* See 
what foUowes in the negleftingof the Word. 
In the 2 Chron. 36.1 5. 1 6 God feat hismejfengers % 
rifing up earlf &c becaufehe hadcontpajsiim on his 
pwk, and on his dwelling place. But they mcckgd 
themeffengers of God) and defofd lis Wor&> and 
mifujed his ? epbet( 9 untill the math of the Lord 
rojeup againd his people, till t here rr as neremedie. 
Grace may ftand with infirmities before they 
are rrvcaled, but being revealed the light difc 
cernerh them. If men refufe God indexes it 
rot. ABs 1790. The times of that ignorance God 
r*gardednot , but now take b?ed, the Go pel being re- 
vealed , God will beare no longer. before iohn 



of'SpirituallLife and Death. 

Baptift came, /^ Axe was not laid to the rort of the 
tree . but as foone as he came, it was $ becaufe 
then the GofpeH was made knowne $ he revea- 
led the truth. When the troth is once revealed, 
ifmen doe not then receive it, Godindmresit 
not. Heb.% 13. ¥0 day ifyewillhean my wice har- 
den not yonr hearts. God will not ftay longer than 
this day. There is a day, (when it is wee cannot 
prefcribe)after which God will not offer grace: 
but commonly wee fee that men being; of the 
age of difcretion, and having the way (hewed, 
ihheynegle&kthen, thev commonly perifb. 
God hath afecret time. The lewes had their 
day 5 but becaufe they accounted themselves unroot 
thieef evcrlaping lift, Paul did turnefrom them to 
the Gentiles, A&> 1 5. 46. Saul had bis day , he had 
^common gifts and profited not, therefore God 
forfookehim. So Ifraelhzd their day, but whe>- 
they negle&ed it, God bids Jeremiah not to fray 
for them. C onfider what you have heard of the 
Sacrament, that ye may not ablent your felves 
from it, in the places wherein you are, with 
out waighty affaires, which will excule you 
bef >re God: Co for the Sabbath ^ you know v 
fhoukl bee kept, becaufe it is holy 5 and if it 
bee holy 9 1 would ask you this queftion, whe- 
ther it bee holy in whole, or in part ? If all of 
it be holy, it is not arbitrary, itmuftbefeqae- 
fhed from common u(es. The vefleJs of the 
San&uary are (aid to be holy^becauft they were 
not ufed but about holy things :(b the Temple is 
frjly, becaufe it is a place fet apart fdr Go* ftr- 

vice •• 



*5S» 



Ido 



Ephcf.f-i*. 



Exod.*o- 



i Cor 5,20. 



AnRlegant and lively Defcription, 



vice:fo time bholy,when it is beftowed on ho- 
ly things, holy thoughts, holy duties $ confider 
that it is holy, and that every part thereof is 
holy $ and then deny if you can that it is not to 
be fanfti j£ed. S ome men fpend t heir time which 
they (houjd redeeme, in idleneffe and gaming, 
moft in drunkenneffe anddiforder, and not as 
theyfhould. Ye have heard of mortification 5 
yee have heard the dodrine of changing from 
death to life: apply them, and take heed how 
vouheare^ yee that heard it negligently (hall 
grow worft and worfe. 

The ftcond me$nes # to heare profitably y is 
that which is fet downs in the 1 Tkjf.i. 13. 
thatis 5 to nceivctk Worth not as thevpordoj man^ 
but as the Word of God. This makes the Word of 
Chrift efFe&uall i to heare it as the Word of 
God : that is, confider whofe word it is. Con* 
fider the ground of \t y that U proceeds ftom 
God who is prefent God is there^nd we fpeak 
in his ftead : Gedfpakg to the Israelites in Mount 
Sinai> and would have continued for any thing 
we know., p\ the people defirect that Mofesjheuld 
fpeakeuatothem. We befeech you in thefteadof 
Chrift, to bee reconciled unto God. This is of 
much moment* to heare it as Gods Word : mo- 
rall truthsmay build you up ; in morall venues, 
and may be provable to that purpofe^but they 
will not breed fpiritualllife: that the Word 
onely do h 5 being received as the Word of 
Go<i.Iohn6. 65, when as Chrtfb demanded of 
the twelve, whether they atfowoufdgpe away £ Men 

made\ 



ofSpiritudI'DtatbmdLife. 



ill 



iThcf.Mj. 



made this taper, Utt* i*Btherfhatlvpegoe?Tlm 
haft themrdt of eiernalt life. A man is not a living 
man, but by conjun&ion betwixt God and the 
foule : God is to the foule, as the foule b td<tbe 
Body, he puts lifehitoitj and is conjoywd tbit 
by his word when it is thus received .The word 
comming as from God, wee doe that which is 
commanded us, becaufe God will have us doe 
it : we doe itfimply and 15nee*e!y,fo that Cod 
accepts it. When we receive the Wordafctfcfe 
Word of God, with faith and frfl aflforance, 
then it breeds life withmus: and^when it begets 
life, then it comes from God, thenkcomes in 
power and in rbehofyGftoft; *rtdin$eat^b6- 
corae followers of Chrift, i Theff.x. 5 .When we 
receive the Word of God a* from God himfelf 
with full aflizrance, then it workes effe&Mly, 
then it begetteth life in us. Toiive, isuo have 
fenfe and motion,to be a&ing: the receiving of 
the word with foil affhrance, makes us a&ive $ 
the beleeving of it fets men on works, 2 Chron. 
25.5.6. 10. When as Amaftahbckeved that God 
would not h m h him mhffehwftnt away the iff <ie- 
hies, then b^e fern them away, a»i not before. Caleb 
and Iofmh did beleeve, therefore they followed | Heb~i iTi" 7 . 
Godconflantiy. Abraham offered uphis fount ifaac, l * 19 
kcavjehekleeved God, that hee could give him 
another fonne, or raife him out of afhes againe. 
Lee a man be perfwaded that fuch a thing will 
hurt him,or that fuch a thing will do him good, 
he doth the one.and leaves the other. Receive 
therefore the ward with full affuraface, coafi- 

der 



Num.14.j4. 



i6i 



An Elegant and lirclyDefcription. 



der what isdelivered, if it be the Word or no 5 
confidcr thai it which ye^ heare, isehher chc 
Wordornotthe Word, ic belong tomce, or 
nor. Men*ake rhingsoverly , and are not root- 
ed and grounded in faith, and that makes thtra 
heare uaprofirab y. See then ft your particular 
ad ions agree with ihe word, fo ye (hah be root- 
ed in faith^rhts makes the word a word of Ifre. 

The third rule and meanes to heare wirh 
profit is that which is &t do wr»e rfiht fourth 
grwftiy in the parable ot the feed, in the eight) 
otLu^g the 1 5. verfe, that is To receive the word 
with honefl and good k'trtt) havinghtzrdtheWo d y 
to fyepeityoad to brmg forth irnit mtk patience. 
Heare the word with honetthearts^thk is done 
when as a man is refolvedto pra&ife whatfoe- 
verGod will reveale $ when hee hath no reft r- 
vatiansor exceptions to himfelfe $ when bee is 
refolved to pratfife what hee heares with an 
humble heart ; being humbled we will doe this, 
and not before. 

The fourth ground was humbled 5 men will 
not hear this because they are proud:now pride 
isanevilldilpofitionin the creature, whereby 
it exalts its felfe above its naeafure : There is 
this fault in men, they will picke and chufe in 
the wayes of God. The laft ground willonely 
part with all for Chrift. a&j 9. When as Paul 
was humbled, he then cryed out \Lordj*hat wilt 
thou have me to doe i I will doe or (uffer my thing 
for thee, and hee was as good as his word. 
So aBsi. }2. the Iewes being humbled cryed 

out, 



of Spiritual I Death and Life 



m i i ju f ujicgjM i 



I6 3 



our, Menandbrethren^ whatjhallwe doe <? we will 
doe any thing tobefaved. So Afts 16. 30. The 
I j^fcr /vfag humbled y demanded a f Pay I what heflxould 
*doeUbe[aved: when as * man is thus difpqfed, 
God will teach him, pfal. 25.9. G&dteacheihthe 
hmbkhis myts: man himfelte will doe ib% if he 
fee one willing to learne, hee will teach him : 
Thefecretsof the Lord are revealed to thofe thatfeare | 
him^ to thofe thac fta id in awe of himandiiare 
doe nothing againft him : he reveales his pecu- 
liar truths in a peculiar manner to men, thofe 
things that are effe&uall to their falvatioa : 
(Bring therefore humble hearts, ready too- 
bey. 

But you will fay 5 We doe obey and pra&ife , 
whatweheare. 

Ianfwer, that ye may be deceived as they,in 'Anfip. 
thefift of Datf .They faid they would obey,but 
God faw that there was another heart in them 
than what they (aid: therefore God faid} o 
that therewerefuch an heart in them> that the} would Dew.?.* 
feareme^ and k§epe my comwandemwtsalwayes^ that 
it might go wellwith them and their children f or etef. 
SoUhanan and the orherCaptairus, Je/\ 42.20. 
defiredhremiahtogoeto Ged^ to know his will, and] 
they would dot whatsoever hee (hould fay, whether it j 
were good or evil!. Bur leremiahtds them thto they \ 
did but dijjet/ible in their hearts : hee knew they 
would not doe it. Looke to this in the a&s and 
effe&s: what have you done when the Word 
crofleth you in your aymes, eftates, names* 
friends ? If you have difobeyedit, then Ezek. 

I4<4- 



i<*4 



Gcfl.37-ii. 



An Elegant and lively Dejcription 



4. 4. theWordis made aftumblingblckg an I /our' 
iniquities are before your face, and the Lordmllan^ 
fwer jou according to the multitude of your idols. 
Godwill anfwerfuch men according to their 
comming^as they come with falfe hearts, they 
("ball be dealt withal! accordingly. Come then 
with hearts relblved to pra&ife whatfbever is 
fpoken.anddefireGodto make it effe&ualLco 
falvation. 

The fourth meanes to heare the Word, and 
the voice of Chrift profitably, is to lay up what 
yoayeare: let k abide and continue with you. 
This rule is prefcribed by Chrift htmfelfe. John. 
1 5.7 .Jfyeabidemme,and my words abide inyou, yee 
[hall m % xphatye mil, and'it/hall be done unteyou : 
When ye attend to the Word>if ye are afFefred 
with icbut for the ttme,it is nothing ^ except it 
continue with youit will not profit you 5 you 
muft doe as Mary did, Jhee layed up all thefajrngs 
that fhe heard oj 'Chrift, and [pondered themin her hart, 
Luty 2*5 1. The Difciples often queftioned of 
Chrift, which proves that, they pondered his 
words in their hearts; So the Nobles of Berea, 
they fearched the Scripture : fo lacob^he noted the fay- 
ing oflofeph^andlaidit up.Ye doe not heare thus, 
if you do but lend your eares for the time, if ye 
work it not upon your aflfeftions, ye profit not. 
Thereafon why there is fo much preaching, 
and fo little profit, is for want of this. There 
are two kindes of ill hearers : the fir ft are fiich 
as heare as Swine, and trample all they heare 
under feet ^ the fecond, fuch as heare as Dogs 

fnarling 



of Spiritual I Life and Death- 



AfLJ 



fnarling at the do&rine : if ye offend in either j 
of thefe, ye heare amiffe. Of all thefourei 
grounds, that was wor ft which received not the j 
Word. When men heare the Word, there is 
more than anaturallforgetfulnefle in them,the 
Devil helpes it, lames 1.2^2^. He that heaves the 
Word^andrecals it not* or pra&ife th i t not ^ is Uh$ \ 
one that beholdeth hkfote in agUffe^fbr he beholdeth 
himfetfejndgoethawaji andftraight vpay forgetleth 
what manner of man he was : ye mult recall it be- 
fore y ee can pra&ife it, elfe yee will bee like to 
thofe that behold their face in a glafle : and wipe 
not away their fpots. 

Be not therefore forger full hearers : and for 
this, firft recall and repeat what yee have heard 
when yee are gone : Secondly, praftife it after- 
wards $ there is ableffing promifed to mindfull 
hearers, there isacurfedenouncedagainft thofe 
that are forgetful), Iohni%. 15. Ifjeekpmthefe 
things, hippy areyeifyou doe them : but there is a j 
curfe for you if you doe not profit $ God will 
make you to heare, and will not give you his 
Spirit. Regard to priz^ the Word,if ye will not 
befjrgetfvll. Rom.L2$. thofe that did not like 
to retaine God in their knowledge, thofe thac 
,did heare the Word,and nor regard ir, God gave 
them up to a reprobate jenje. to an in judicioufncfle, 
to doe thofe things that n ere not convenient , not be- 
ing able to profit by ir. The ancient Fathers 
much prefled the repetition of Sermons 5. and 
oneof them ufeth this fimilitude .•• A man that 
comes into a pleafant garden, will not content 

him- 



i*6 



Jn ElegMt and lively Dejcription 



himfclfe with the prefer* t tent only, but he will 
carry fome of the flowers home with him : So 
}n a cold day, a man will not be content to heat 
himfelfe at another mans fire, but he willcarry 
away fome fire to keepe him hot at home. 
So doe ye when yee come to heare the Word $ 
carry borne (bme flowers of it with you, carry 
fome fire home with you, to heat and warme 
your harts. God regards not flafhes and moods, 
and fuch negligence in performin£of holy du- 
ties as will not warme your hearts. Men ar^ like 
a Sive in the water 5 it is full whiles ir is in the 
water,but being taken out of ir,it ha r h norhing^ 
it is not the hearing of the word of God, or the 
doing of it negligently that will profit, if yee 
heare it only fro forma, and negligently, it doth 
you no good, but it brings Gods curie upon 
you. Gods cur fe is on many, rhevgrow not in 
knowledge or grace, for want of diligence; 
wherefore in rhe 2 Vet. 3. 17. the ApofrlV bids 
us beware left being led away mth t'eerr«r efihe wic 
kgd, we fall from onr mnefiedfilinejje : to prevent 
this, grow in grace, and fox this purpofe grow 
in knowledge, for then ye grow in grace. 

The fift meanes to heare profitably, is to 
prize the Wore! and the voice of Chrift (peak- 
ing to the heart : prav earneftly for it, that yee 
mayfeekeit earneftiyat Gods hands, beieech 
himtofpeake to your hearts: your hearing is 
norhing without this:itis the great Jfiepherd of the 
flock$ that muft feed you. It is the Spirit that 
muft teach you. Therefore when as you come 

to 



ofSpiritudl Life and Death. 



167 



to heare, pray tarneftly to Gcd to fpeake untc 
yon by his Spiiit. It is the Spirit that qttichgnth. 
uhn 6. 63. the Word is fpiiitualJ, and wee are 
carnally therefore weemuft pray for the Spirit 
to helpeus for to heaie: the Spirit is nor be* 
flowed w ithout prayer. 48. 1 . 1 4. 1 5. God pro- 
aifedtogivehisSpirittohisApoftes D yetthey 
continued long w prayers ere he gave it thw. Luke 1 1 
1 3 . God gives noi hi s Spirit but tojuch as&ke it 9 
to fuch as continue praying, asking and knock- 
ing. -David prayes to Gcd, to open his eyes that let 
might fie the vender* oj his Law : Men nay heare 
the Word, yet Gcd opens not theii eyes with 
cut Cekingto him. God fpeakes nrroyou by 
his Minifters. Tauiand ApUosateyonmyiz are 
the MiniftersofGcd, for your lakes, for your 
ftrvice. If God open the roorecf utt crance, 
it is not for cu^ fakes ,bur jours, that you might 
ftekethe Werdatcurmouthes, and beleeve 
^#.14. i.agreatcotrpanieof Jewesard Gen-i 
tiles bdeeved by hearing the Word preached, 
and rect iving of it : ihewerld receives not the Spi- 
rit ^btcaute they fecke it nor, J0/0 14.17, W e in 
preaching can doe nothing ^ it is the Spirit that 
muftdoeit. 2 Cor 3. 18. wee can (hew you the 
image of God, but it is nothing tojou if ye lenot 
transformed into the fame image jrom glory to glory : 
and it n the Spirit thatmuft thus trattjforme you. 
Conclude therefore with Gcd inprayerjetnot 
him deny you . one Word fn.m him is more 
than a thouland from us. God faftmng his 
Word upon your hearts, it changeth you: 

M with- 



1 Pet.f.f. 



P&Lixy. 



i Cor-3." 



16* 



Lukex.53< 



An Elegant andlivdy Dejcriptwn 



i Cor***i4< 



without him wee preach in vaiie. 

The fixe meanes to heare profitably, is to 
corae with vacfuitie of minde, free from all 
things rhat hmd^r^elfewefo^b-ttamongfitfjos-nsy 
Ier.^.we fpeake tom^n prepoiTdTed : ht feed 
fals on failow ground^ we fpeake to men whole 
hearts are full of lufts, thevhaveanoifeof bu-| 
iineffe withia them $ and fo they heare us not, 
becaufe their hearts are fore-poffeflTd. I he 
arrowes head being in the wound, itisinvaitie 
co lay planters upon it : therefore lam 1 24.. 
when as we com: to heare rhe Word, wee a e 
commanded toUjafiie U frperfhi j >f *z*ghH- 
nejje^ and to receive with meekppjfe the ivgraffed 
word} which is able to faveowfouks* Doe in hea- 
ring the word as men doe in graff ing *, cut ofFall 
fuperfluous branches^ come with empty mind^ 
attend to the matters of grace. Men whohave 
full ftomacks God feeds nor ^ He feeds tUhungry, 
others are feat empty may ; they are alwaies hea- 
ring, but never profiting. I fhould fpe.ikenow 
toMinifters and people : to Mwfters that they 
fpeake in the voiceof Chrift, that they fpeake 
as he did ^ not inmfedome of w rds, but in the evi- 
dence of the Spirit : to the peoole, thar they muft 
heare them by whom Chriftfpeakes: thofe 
who have livings tobeft >w, ought tobeftow 
them on fuch as fpeake the words of Ghrift ; 
they that want his voice 3 oue;ht to procure fiich. 
Now ifye will not bee at coft for a good Mini- 
ver \z i? a fi^ne von love your profit above 
Thofe tha z dwell where Chrifls voice 



Chrift. 



is 



of Spiri will Lije and Death- 

■ ■ I I i I * I I ■ I — «^— o— Mil , , . 

is nor, lerthem xzmovt^ forth] fttindarknejje, 
andintkefiadivc of deaths E]aj 9.2. Ifyourdwel- 
ling be plcafanr,it you have bitter witers^or no 
waters ata'i v you u ill remove : Have not your 
dwelling then where the water of life is not. It 
the voice of Chrift be the onely meanes to be- 
getlife, let men come to it. Itisa great fault, 
men come not io this voice : he that came not 1 
to the Sacrament,rouft bee cut off.* What (hall I 
bee done to him thit comes not to the Word ? 
Want of the word preached is a great snifery ; 
therefore A*w</comphinerh much of this cafe, 
when hee was not able to come to the Word: 

'.bat I amconflrainedto dwell in Mtfiechy and to 
have my habitation amengfl the tents ofKedar. The 
daily fierifice being taken away /it was the grea- 
teft defolation that could be$ ard cm men live 
there with comfort where the Word is wan 
ting ? Is it a duty to come to heare the word, 
or is it arbitrary, to come or not to come > If it 
be arbitrary, then ye performe but a will wor- 
(hip when ye heare it ^ if a duty, thenyemuft 
heare it conftantly, and enquire where it is to 
be had. 

Butyou have excu/es. 

To this I anfwer, fee how ye can excufe your 
felvesto God.* How angrvwas Chrift with 
thole that came not to the marriage? that is prin- 
cipally meant of comming to heare the Gofpel. 

1 It is a defpifing of God and his ordinances, not 
tocome$ itisa contempt which bringsforth 
acurfe, which brings a judgement that is like 

M 2 the 



6* 



pfai.120.5r. 



Dan.p.17. 



obua. 

Anfwer. 
Match."- 



170 Jn Elegant and hvly De/cripdcn 

Luke i o. 1 6, rhe li nne. Tbafe that deftije yo* 9 dtfp^ e me , faith 
Hom.i.i*. Chrifi: $ thimrdtsthe pwerof Gohti falvation: 

chere is no falvacion without faith, and -here is 
un-io.n. nofaithbut by hearing, Faithcomts byhearing: 

He t bat heart t not jo$$ 7 heamnotme, faith Chrift. 

Theretore if you heare not this voice of the 

Sonne of God, take heed left he heare no* you 

atlaft. 



FINIS. 



*&» cA» *4fp «A* +tf* *<fr» *£♦ **^ cfif *$* •<£> «*&> *&» *&» 



THE- 

DOCTRINE 

OF 

SELFEJDENIALL. 



Luke $23. 

Andbefaidmto them til, If any man wiV 
come after me > let bimdeny himfelfe % and 
take up bucroffe daily % and follow me. 

EE have formerly propounded 
three things unto you ^ the firft 
was,to (hew you what we are out 
of Chrift^ and that is, wee are 
dead men : the fecond is, what 
wegaineby Chrift$ and that is, life eternal], 
with all things belonging to it: and theft two 
we havefinifted : the ti ird is, what wee muft 
doe for Chrift ^ and rhat is, Wee mufi dtny em 
felves, Ukg *p Chrifit creJfeandfiBm him : and for 
______ M 3 this 




17* 



TheDoBrine of Selfcdeniall. 

this end 1 havechofen this Text. And he faid 
unto them 'all, If any manwill come after me, let hi m 
deny himfelfe, and tah^ufhU erojfedail^ and follow 
me. As if he fliould have faid, all expecting any 
benefic from mee now, I looke for this from 
chem againe, to deny themfelves, to take up 
my daily crofle^and follow me. 

The occalion of thefe words was thisrChrift 
told them before, tharthe Sonne of man muft 
differ many things ? goe through many troubles, 
and drinke this Cup: now from this he makes 
this confe&ary : He that will bee mine, muft 
doethe feme things that I doe, though not in 
the fame meafure^ He muft deny himfelfe, he 
muft take up his daily crofle, as I doe die on the 
crofle, and follow me* The maine point inten- 
ded is this, Who ever will have benefit by roe, 
muft follow me. Now there are twimaihe im- 
pediments that hinder men from following mey 
Thefirft is pleafures, or any thing that a man 
lufts after, therefore he that comes to me muft 
deny himfelfe. The fecond is crofles 5 he that 
followes me meets with many troubles,croffes, 
ind affli&ions, from the devill and the world ^ 
now he muft not bapke the way, or decline 
chem when as he meeteth with them, but hee 
muft goe thorow with them, and every day 
beare them ^ therefore headdes, that he thatwiU 
cme after him s muft not onely deny himfelfe, 
butlikemfe takg uphlscrotfedaity anifolhrvhim. 

The fir ft point of Doftrine that arife th from 
the words is this: 

that 



The Lottrine o/Selfe-denialL 



Thai whomever looses for any intmfiin Chrift^ 
muft denj kimfclfe. He that comes after me, that 
is, hethatwillbefavedbyme, united to mee, 
made one with me 5 muft deny himfelfe^ that is, 
though there bee no precedent condition re- 
quired of thofe that come to Chrift,(we preach, 
that ifany man will come in, heihalibefaved, 
what ever he hath beene^ there is no antecc- 
dentcondition required but to defire Chrift, 
Rev. 21.17. L*t him that is athirfl come Jet nhofo- 
ever mil come and tafte of the waters of life freely. 
That is, none will take him, none will come in 
but fuch as thirft : there is nothing required 
before-hand but to take him :) yet yee muft 
know, that when ye have taken him, you mutt 
be his ^ he muft bee your Lord, and you muft 
be conformable tohina : this none can do with- 
out denying himfelfe. Paul followed Chrift, 
beeaufe he deny ed himfelfe 3 but Demos did not 
deny himfelfe : therefore 2 Tim.\.io.hcimlra-\ 
ced the prefenttrorld,and for fook§ drift. Numb. 14J 
24.I0Jh.14. 8. Caleb and jofhuah followed God cm- 
flantljyXhty went through all,and denied them- 
ilelves^ the other heads of the Tribes didnot. 
I Take Abraham for an example of felfe-de niall. 
Ce n> 1 2 . 1 • God bids him gveout of his count rej to an 
unhpowneLand, and he doth it : He refufednot 
to offer up his onely fonne when hee was com- 
manded to doe it 5 hec ferved GOD cbn- 
ftantly. If our wills and Chrifts will were 
unifons and coincident, then there were no 
need to deny our felves ; but beeaufe they are 

M 4 con-' 



'7* 
Daff.i. 



*74 



Smfi- 



C,ol3.9- 



Anfw. 



Anfmx\ 



The Doftrint ofSelfe-deniAll. 



contrary one to the other, therefore wee muft 
denie our felves. 

But what is it to denie our fel* es > 
Ianfwer, it is nothing elfe 3 but not to make 
our felves our aime and end ^ but to make God 
our end and aime 3 and to denie our felves as we 
are contrarie to him: To denie that dulneffe 
and averfheffe of Nature that the Scripture cals 
the old man , and thejk/b 5 to give this the deniall 
is to denie a man fclfe. Flefh and corruption of 
nature, is called a mans feJfe. 2 Corinth 4. 5. We 
f reach not our felves fat Cbrift ."That is, we preach 
not for our own credit and ends, but for Ghrift 
and his glorie. The corruption of Nature is 
reckoned a mans felfe.2 Corinth. 1 2.5./* **/ faith, 
that foe knew a man that was caught up into Para- 
dice, &c. of fitch a one Imllglorj, jet ofmjfelfe 
Imllnotgkrj. That is , I will not reioyce of my 
corruption, but the regenerate part of my felfe. 
I am a lumpe, a body of finne. 
But why is this reckoned a mans /elfe> 
I anfwer, becaafe it is fpread over the Soule 
and all the faculties, as the forme is over the 
rmtter^for a man cheri&eth it ashimfelfet, that 
which fights againft it fights againft him- 
felfe. 

But how can a man pofliblie deny him- 
(elfe ? For there muft be a requeft before there 
can bee a deniall, and this cannot bee r done 
but where there are two 5 one to requeft, ano- 
ther to deny 5 now man is but one, how can 
this be? 

I 



The DoBrine of Selfe-deniall 

1 anfiyer, there are two felfes, two men in e- 
vcry manronerequefts, the other deny es. Rom. 
-j.zo.lt is no longer I that doe it Jwtfinm that dwelt 
in me : that is, there are two in me, the flefti and 
the fpirit $ by the one I will the thing, by the 
other I refift it 3 In every regenerate man there 
are three things : Firft, common nature, which 
is neither morally good, nor e vill : this hath an 
entity in it, and Co is good. Secondly, to this is 
added the flelh, the corruption of nature, on 
the one fide,byaffing it the wrong way ^ on the 
other fide of it there is the fpirit, turning it the 
light way, and re&ifying ir. This common 
nature, as it is guided by the (pirit, denyesit 
ftlfe in the things propounded, according to 
the fle(h$ the underftanding and the will in this 
competition deny the flefh : when as your wils 
and affe&ions defire riches, pleafores, wealth, 
life, in an inordinate mantier^deny ybur felves, 
the fpirit requefting the contrary. Without this 
felfe^deniall a man cannot befaved^ there is a 
neceffity of it, and there is much equity in it, (as 
thereis in all Gods Gommandements) if wee 
could but fee it. 

For firft, ifwelooke in to our felves, thereis 
great reafbn to deny our felves, becaufe if wee 
doe it not,we deftroy our (elves. The flelh is to 
the (bule, as a difeafe is to h? body $ If ye give 
one that is ficke ofa Dropfiedrink $ or one fick 
ofaFever, wine $ you pleafe the humour well, 
but ye kill the mm.- -laic is here. Galath 6.8. 
He thttfimth to'the flefh, fhjll of the flefh reape cor- 

THption-, 



J21 



Reafim of 
S elf e -denial 
I 



! 



17 6 The Do&rine of Selfe- denialb 

corruption : that is, by facisfy ing of ic wee reape 
deftruftion : hee that fowech to the flefh reapes 
deftru&ion $ that is 3 deftru&ion comes not pre- 
fently, it is as feed that is fowne, it comes for 
the moft part afterwards. And this anfwers an 
obje&ion that might be made, that wee fee the 
contrary. Ezif^. \ 8. 3 1 . God fai th^tf'hy will ye die 
Ojee houfeoflfracl? That is, though you fee not 
prefent death,yet your finnes will bring death. 
As it is faid of uncleannefle, Jrov. 2. 18. Thai it 
kadi to the chambers of death: fotnayirbe faid of 
any other finne, it leads to death. But now to 
deny your felves, is life, becaufe by (b doing ye 
(bw to the fpiri t : And hee that femes to the fpirit 9 
\fhall ofthefpirit reape life everlafiing r Galathian? 
5.8. 

Secondly,in regard of God there is good rea- 
(bn that we fhould deny our felves. For what is 
it to have a God, without worflripping him as 
God ? If we doe fiot deny our (elves, we fet not 
God above our felves. Looke upon the nature 
of things, and you (hall finde, that God hath 
none above himfelfe. God may doe all things 
for his owne ends- but looke to your (elves,you 
are maide for another end ^ keepe the order of 
nature, doe as the order of things requires, you 
muft bee (ubjeft to him, your defires comming 
in competition with what God requires, you 
muft deny your (elves. 
Slmf. But how is it poffible for a man in his pro- 

je£h,and the thoughts of his heart,not to feeke 
himfelfe } 

To 



The Doftrine of Selfrdenialt. 

To this I anfwer, firft, that in every man 
there is a naturall felfe-love, therefore we doe 
not deftroy it, but (ay, that a man mayfeeke 
himfelfe,becau(eGod hath planted it in nature^ 
and the plants which he hath planted wee muft 
not root out - y wee have gardens in our hearts, 
and we muft weed them: grace deftroy es not 
nature, but elevates it. Nature is thtworke of 
God : (Opus Nat*r£efiopufAuthom.) 

Secondly, God will not binde us to that 
which is (imply impoffiWe, therefore God will 
not have us to feekeour felves.* yea hee hath 
commanded us not to kill our (elves, and to 
kn>eour*eighbo*rfat<wrfelveS' vrhkhfhevrtk&t a 
man may love himfelfe. 

Thirdly, the motives u(ed in Scripture, Re- 
pent^fortheKingdomeofGodhathtnd: and, Feare 
not him that can kill the body, and doe no more ; but 
feare him that is able tocafl bothfoule and boij into 
He/A'fhewthat a man may love himfelfe. Wher- 
fore wee doe not take away this (elfe-love but 
re&ifie it-, wee doe not dry up this ftreame,but 
turne it into it's right Channell : wee extirpate 
not this plant, but guide it into the right way v 
asMuficians break not the ftrings,but reftifie & 
tune them. Wherefore wee affirme, that a man 
may and muft (eeke him felfefo farre as it is 
good for himfelfe, and no farther : This religi- 
on doth, it rectifies our love, teacheth us to de- 
ny inordinate affections , and to ferve God 
with aperfeft heart. Before regeneration, a 
man feekes himfelfe by doing the things that 

are 



l 77 



Anfo % 



Matth. 19*19. 



3 

Matth.3.1. 

Matth.xo. 1$. 



■7» 



4 



The Dottrine ofSelfe-deniall 



Vfe i, 



are pleafant according to the flefh, he doth the 
thing hee fees and handles. But a man that is 
fanftified,feekes hishappineflein God^though 
he loferh his goods, hislite,andall that he hath, 
hishappinefleisinGod, hceisrefolved todoe 
or fuffer any thing for God. 

If none can have any intereft in Chrift with- 
out denying himfelfe, then joyne not both to- 
gether : make no conjun&ion whereas God 
hath made an abfolute disjun&ion • deny all 
that is in you, the whole body of finne, allk 
can defire • deny every reqneft of the fle(h, 
every defire of it without all exception : Chrift 
/aith nor, deny your covetoufhefle, every fuch 
particular finne, but \ our fel ves, every finne, 
ftocke and branch, both cannot bee joy ned : if 
there be any plea(ure,any thing that ye delight 
in, have y ee any commodity in fuch a thing, ye 
cannot bee faved without a divorce from it 
when it comes in competition with God. So if 
there be any croffe that ye will not fuffer for 
God, ye cannot be faved. Put cafe a man will 
not endure obloquy ; if bee will endure this, 
yet he will not lofe his eftare : if ihi% yet hee 
will not lofe his liberty and life, fuch a man as 
this denyes not himfclfe. Thofe who would 
follow Chrift, iBuft doe as the Apoftles did, 
Mar kg I o. q8. Fcrfi^e all and jollm hirA : Gcd 
will try us all one t me or other, whether wee 
will forfake all and follow him. Afarke 6.22. 
He that will follow Chrift, wufl have a ftngk 
eje: that is, if the eye be fixed onely on God, 

with- 







The Doftrine of SelfcdenialL 



without j >yning any thing with him, then v h 
fingle ^ it is faid to be finglejn i tgard of rhe ob- 
ject, w hen as that is fingle. When wee can bee 
content with God, though wee have nothing 
elfe, then is our cyeftvgle, andwe have light : but 
ifoureyebee wicked, that is, eying: of our cre- 
ditandeftate, andthelike, %MthbodyUdark§: 
that is,we are unregenerate. lam. i.iS.AdoMe 
mmdedma&God hates: the mind h doub!e,when 
it hath an eye to God and our felves too^ fuch a 
man as this,// nvftabk mall his waits, he will fol- 
low God but in fome things. l&vboaw will fol- 
low God , but not in the matter of the King- 
dome : without a fingle eye, we are unftable in 
our wayes. This joyning of both together, 
makes many thoufindslofe their fbules. Many 
that live in rhe Church will notabindon all, 
they will doe many things tofatisfie natural 
anfiderations $ this doth deftroy many, having 
eyes to God and thcmfelves too. 
Butconfider, 

Firft, that it is a folly to doe this, yeel fe 
both : the world hates you for that good which 
is in yon 5 and God hates you, becaufe vou 
have no more. If Baal bee G9d, follow him alto- 
gether. 

Secondly, for what end doe ye do" i' ? D ^e 
v^eeit for your creiUanda ivaaa^e > Yee are 
deceived in both if ve doe : if y >u toll >w God 
nel/,you have pleafure m 1 conren t^bur if v ou 
nixe him with other things,ye lofe the comfort 
of both. 

ThtHK 



m 



i King.! 8.2i, 



1 80 I \ The Dottrine ofSelfe-denitll 

-I — -V- 



Vf€t 



Thirdly, for what end doc ye ic ? None can 
be fived not ferving God with aperfe<3 heart. 
2 Chr(m.2$.2. Amaziahfervtd God uprightly but 
not with aperfeS heart fit d d much, but not with 
a perfed hearr^therefore it was nothing worth. 
Why doe you heare and pray, and are juftin 
many things, and not in all? Yee lofe your 
labour, while thus youhalebetweene God and 
Baal. 

Fourth!y,it is needlefle to joyne other things 
with God, to feeke content in the creature} 
there is enough in God alone, heeisalKuffici- 
enr, there is all in him. 

Fiftly, if there were a poffibility to joyne 
both together, yet the leffe you have here, the 
more yee have with God, the moreyeluveof 
the world, the leffe ye have of grace 5 the lefle 
praifc ye have of men, the more yee have with 
God^ Man muftdeny him(Hfe, have a (ingle 
eye, forfake all things, elfehelofethall: many 
take much paines, yet becaufe they deny not 
themfelves, they lofc all. 

Secondly, if all that come to Chriftmuft 
deny themfelves, then If arne to make account 
of this before hand, to deny your felves: caft 
with your (elves, if you will be feved, and fol- 
low Chrift, not to provide for pleafures and 
eftate : fay not I will be rich, I Will be rich, 1 
will have fuch content 5 you muftdeny your 
(elves, withftand your (elves .• lee what your 
thoughts and intentions are^doe you not think 
how to fatisfie your felves in your earthly 
t^fogs ^ 






The DoSirine of Selfe -denial!, 

things? thefe be your thoughts,but fuffer them 
nottorunneout: put jean heLordTefwChrifi, 
and wah$ noprovifion for thefkfl^ to fulfill the tefts 
thereof* bvery man till tie oe another man, will 
feeke himfelfe, but doe you renounce your 
felves. Confider what your morning thoughts 
are, confider that thefiefhis iufting and run- 
ning $ thinke therefore every morning how to 
crofle it the day following, you muft daily de- 
ny your (elves, you muft goe u;> the Hill of ho- 
ly duties, when as the fle(Ti would goe downe ^ 
becarefullin eroding the flefb when it would 
bebufie ; be painfull in your callings, when as 
the flefli would be iazk^feare not to have (hame 
in the world for Chrift and righteoufhefleftke, 
though the flefli brookes it not: nothing 
troubles men more than being eroded ^ we ha- 
ving preconceived aching, it vexeth as for to 
lofe it ^ if we will he Chriftians, wee muft croffe 
our felves, n ^t pleafe our lelves 3 pleafe the fpi- 
rit, lernotthe affeftionsrunneout^ part with 
all that is fweet, and ta^e thofe things that are 
bitter ; and mronelytius nurh(my brethren) 
but thinke you have a ^ood bargaine too : hee 
that ukesChrjftforhisLo'd, mtft Amy Hwfelfe , 
and hate father andm^tkr for his fake, clfekisnot 
worthy of bin Mattfwviq.. t6. Thar is, excep*t 
yethimeme worthy of !i this, let me alone, 
vec wi j 1 not be teved : The Merchant gave all that 
he had for the Fear'e, and thought th it heehadagoorf 
bargtiie: yeemaft noccomplaine, if yedoe^ 
ye continue not : thinke what heaven is worth 2 

U 



iii 



Rom.13,14" 



Match.! $ 
4*. 



4J- 



i8i 



RcvcM.*. 



ObjiB. 

Anfw. 



The Do&r'we of Selfe-deniall* 



Is God the governour of all? See what yee 
have by him: If yee deny your (elves, jee are 
Kings andPrkfts^ yee have all ifyee take him: 
therefore fee whether ye take him thus or no ; 
yee rauft not thinke yee have a hard bar- 
gaine. 

But you will (ay, this is a hard faying, who 
canbeareit? 

Tothislanfwer, that there is reafbnforir, 
there is enoughinChnftifyeefawit} there is 
reafon to per(wade you to it. 

Firft, confider that your goodneffe is all in 
Chrift, it is contained more in God, than in 
your (elves. When yee deny your (elves, (sup 
pofttie nihil p$*it) yetfuppofcthataroan could 
cafthimfelte into hell for Godslake 3 he would 
be a gainer by it. Our good is in our God more 
than in ourfelves, even as the beameismore 
in the Sunne, than in its (elfe. The perfefHon 
of every thing is the end of ir. Take all crea- 
tures, mixt bodies and the reft, let them have 
their end, and they are perfeft : God is the end 
of every man, we are made, redeemed, and live 
for this purpofe, that we might bee his alone : 
We cann( t then be miferable whiles we have 
our end. Rom 93. Paul could wifh himfelfe feva- 
rated from Goi* for the love which hee had to hit 
Conntrmen the Itwct} hee could bee content to 
bee accurkd, that Chrift might have glory 
by th irfalvation. Lofe yee riches 3 credit, or 
your lives for Chrifts (ake ^ yee are happy 
in it : ye have a command to love God above 
your 



Tbe Dottrine of Selfedeniall 



i8j 



your (elves ^ becaufe your good is more in him, 
than in your felves.If it were not fb,God (hould 
contradift himfelfe, in bidding as love him a 
boveourlelves: Therefore our good and hap- 
pinefle is more in God, than in our (elves. Let a 
J man therfore deny and lofe himfelfe,for Chrifi: 
| and the Go(pell he gets by it. 

Secondly, let the err ptinefle in your (tlves, 
move you tv deny your (elves. Why will you 
defend your frlves ? Out of God there is no 
fullnefle : if you would be happy, I would aske 
you where you would finde your happinefle out 
of God ? Either it muft be in your (elves, or in 
the Creature. In your (elves it cannot be 5 for 
how many things doe yee want ? Wee are (b 
indigent in our (elves, that wee are fainc to ftep 
out to other creatures. In the creatures it can- 
not bee, becaufe they areinferiour to us, and I 
worfe than our felves : They were not made 
for that end, for to make us happy, but to helpe ! 
us. Againe, the mutability of the creature, 
(hewes that wee have no happinefle in it : it is 
like brittle Glafles that are foone broken. A- 
gaine, if they discontinue^ there could be no 
bappintffe in them 3 for they are but Vanitie. 
1 Sam. 12.21. Turne not away from following the 
Lord , -for then Jhonldjou feeke after vaim things > 
\xvhl h w 11 rot profit . for they are vaine. Goe 
j through all things : Men, women, riches, ho- 
'nours,any delights pleafing the fancie, there is, 
nothing bur vanitie in them • that is, there is an 
inability in them,to give that fkisfaftion that is 

N cxpe#ed. 



1 84 The DoEirine ofSelfe-deniall. 



expe&ed. From this we fay, a Well is empty, 
becaufe wee looke for waters in it, and finde 
none. What needes there a change and vicifli- 
'tude of thingSjif there were not an emptinefle 
in the Creature ? What needeth there fuch a 
/multitude of them if they were not empty ? 
IBefideSjConfider that God can make you happy 
[without them. If yee have the Sunne, no mat- 
ter for the Starres : though ye have them with- 
out the Sunne, yet it is night. It were aneafie 
thing to deny our felves, if we were perfwaded 
of this. Were we in Salomons cafe (who faw all 
that is under the Sunne, and had abundance of 
outward things himfelfe,yet in Ecclef. 1. 2. 3. he 
(atth, They are all but vanity:} it were aneafier 
matter toperfwadeus todeny ourfelves. If a 
chaft wife were perfwaded that there is no 
worth in him that fblicites her to uncleanneffe, 
it were eafie for her to deny him. Now adde 
this to the reft, that all wee have faid perfwades 
not , but when God fendeth a light into the 
heart- and thatistbereafon that many fpeake 
of this, but few pra&ife ic. 

Thirdly, there is much-equity in it, that ycu 

|fhould deny yourfelvesj becaufe Chrifthath 

i redeemed and bought you of your felves. Sup- 

I pofe a man fell himfelfe to be a fervant ? it is in- 

juftice in him to bee any more for himfelfe. 

1 Corinth. i^^o.Teare not jour veneje are bought 

with a price : Servants are not their owne, but 

their Mafters. Rom. 8. u.Tee are no longer debtor 1 

to the Flejhs to live after thefiefli 5 but to $l:e Spirit, to 

live 



TbeDoSlrine of Selfe*denkll 



I»J 



-1 



live after the Spirit : yee wrong God much , if 
che tiefh knocke and ye anfwer ir. Confider the 
price, aud thegreatneffeof ir, that was payed 
for you. i Tet. i. 18. Tee art not redeemed mth 
corruptible things , as Silver and Gold\from ymr 
vaine Corner fatten > but mth the precious Blood of 
Chrift, as atambe without fpot. Paul con fide red 
that Chrift gavehimfelfe for him, fothathee 
flood upon nothing, but denyed himfelfe in all 
things that hee might live to him. 2C0A5.15. 
Wee thus judge , that one dyed for ali^ that they which 
UveflouU not henceforth live to themfthes^ but un- 
tohim which dyed for them and roje againe. Confi- 
der this, yee chat come to the Sacrament $■ yee 
muft not doe al! for your felves, but for Chrift., 
and what advantage will this bring to Chrift ? 
Let men examine themfelves, and ye fnall find 
that few live to Chrift, moft to chemfeives: 
Otherwife why are not men moreaffe&ed to 
Gods glory ,and the Churches good ? Confider 
Chrift will have his end 5 yee muft live in him, 
elfe yee fhall Have no intereft in him. 

Fourthly, confiderwhatyeedoe, whenyee 
yield to your felves $ and when as you deny 
your felves 5 when as ye yield to your felves, ye 
ftrengthen the flefli $ denying your felves, you 
fttengthen your felves, and the inward man : 
the moreyeyeeldtothe Spirit, the more beau- 
ty ye have , the more ye yield to the fiefh \ the 
more deformity. Gal. 5. 19. the fruits ofthefiejh 
are adultery fornication, unckannejfe* andthelikg, 
which bring death ^ but the fruits of the Sirit are » 
N 2 w 9 \ 



iS6 



rfi* 






Anft 



wer. 



The Voftrine ofSelfe-denidL 



}y 9 peace, Ung-fnjferings , gentk»e(fi^gc§dnefe 9 
foth, vteeh^nejje^ temperance ; again t t which there is 
nohvp. Lo3& toyourfelves, the fruitsof the 
Heft are hame, mifery, corruption, death • the 
fruits of rhe Spirit arelife, grace:, aad ^lory : 
yielding to the flefh, ye ftrengthen the difeafe : 
: he svifeft way is to ftrengthen that which will 
iticke by us. Yee muftmaintaine the Spirit, 
crucifie the flefh, which is as the fea, having 
gotten ground, it is hardly to bee recovered : 
therefore fnib not the Spirit,quench it not, left 
it fpeake lefle and lefle, till it fpealre not at all : 
yield to the whifperings of the Spirit , and 
quench it nor: deny not any requeft the Spi- 
rit makes. 

Thirdly, If all that will have any intereft 
inChrifr, muft deny themselves, you fee how 
prone our nature is to evill, elfe wc needed not 
this exhortation. Wefinkedowne to fin, as a 
ftone doth to the Center, the flefh is ftill draw- 
ing and byaffing us the wrong way .• tnerefore 
let us not have too good an opinion of our 
(elves 5 let us bee jealous with a holy jealou- 
fie 5 remember the Flefh is prone to evill con- j 
tinually. 

But how fhall we know it ? 
I anfwer, that k is pkine in many things. 

But how fhall wee know whether thedefire 
be from the Spirit^or from the Flefh ? 

A mandefiresaplace, heefairh it is to doe 
good with it} he defires honours for the good 
of others. 

But 



TheDoffirmt of Selfe-denklk 



187 



But how (hall we know if he doth Co ? 2$**fl> 

I anfwer , that in thefe generalls no exaft Atijw* 
fignes can be given, yet we wilj gueflfe at feme, 
whereby y ee may know it. 

Firft, confider if icbee a turbulent defire: 
defires of Grace are asnaturall defires, gentle 
andqulec; unnaturailheat and thirft, are tur- 
bulent and violent 5, fuch are the defires of the 
Fle(h. 

Secondly, the defires of the flefli are hafty, 
it ruones without an errand when as a wife man 
ponders his wayes. The defires of the Spirit 
doe not eafily rife s, wee muft take paines with 
our hearts for good defires 5 fleftily defires are 
hafty. 

Thirdly, know it by the iatisfa&ion you give 
it: doth fatisfaftion of your defire mike you 
more heavenly minded 5 it is right : but doth it 
make you earthly minded,and indifpofed to ho 1 
ly duties • rhen the defire is from the flefh. 

Fourthly, know it by the contrary yif the du- 
ties of Prayer and the like d e weaken the de- 
fire, then it is Carnall 5 but if they ftrengthen 
it, fo that you goe on withboldneffe andfecu- 
rity, it comes from the Spirit. 

Fifthly, know if there be feme (elfe-refpeft 
thar doth carry you, fo farre ye goe and no far- 
ther : that relpeft being taken away, yee end. 
Doe you it in fecret and conftantly, even then 
when ye are feqaeftred from all other refpefts, 
and have nothing elfe but Gods glory to ftirre 
you up to doe it? If the heart be jufi^wedoe it 

N 5^ wh en \ 



i8tf 



rfi + 



The Voftrine ofSelfi-deniall. 



when ye are fequeftred from all other refpe&Sj 
2nd have nothing elfe but Gods glory toftirre 
you up to doe it? IF the heart fae jaft, we doe 
it when wee have no other end in it. A re y ee 
angry with your felves, when yee negleft Gods 
bufinefle ? Are yee angry with a Sonne,becaufe 
hee negle&s God, or is it becaufe of his loofe* 
nefle and diffoluteneffe} becaufe hee takes ill 
courfes, and would wafte your cftates ? Many 
men are zealous for finnes agaiaft themfelves, 
for finnes that prejudice themfelves .• a9 Mi- 
nisters are angry with fach as rob the Church, 
and have impropriations, andfometimes deser- 
vedly too$ but when the Pulpit rings of no- 
thing but this, itisafigne that it isonely out 
of Selfe-re#pe&. So the people cry out of the 
MiniftersCovetoufneffe , but it is out ofSelfe- 
refped, becaufe they are loth to give them that 
which is their due. him was zealous for God ^ 
but it was with an eye andrefpeft to the King- 
dome. So Hofea 7. 14. Tke people faffed and 'ajfew- 
bkdthemfefoestegether butitwa* bniforCorneani 
Wine: take away our refpc£ts 5 we are cold^thefe 
are defires that fhould be denied. 

Fourthly, if all that haveintereft in Chrift, 
muft deny themfelve9 : then try whether you 
haveintereft inChrift orno: are yee willing 
to deny the flefih ? are yee willing to undergoe 
the Crofle > To crucifie the flefh for Chrift ? 
Elfe ye aTe not in him. He muft deny himfelfe 
that is inChrift: allare ready to fay, that they 
deny themfelves , when as it is (poken in ge- 

___ f ^________ nerall$ 



The Dottrine of Selfe-dmialL 



1 189 



nerall 5 but if yee will know whether yee de- 
ny your (elves or no, confider but thefe three 
things. 

Firft,are ye willing tobe informed.* Will ye 
try and fife a thing to the bran .<? Try yee if the 
thing be lawfull which yee defire > If yee (top 
your eyes andeares, and will not examine it, 
you doe not deny your (elves 5 it is all one to 
flop the light, as to have it and not to follow 
it: Is there not a fecret light within you 3 that 
tells you^this and this is a finne ? doth your con- 
ference whifper within \ou? if itdoth,yedeuy 
not your (elves, except yee defire to be infor- 
med Num.ii. 20. BsJ+m vewli not gee upon any 
Urmts tocurfe ifrdel^ attbefirftsndfecondrcquefi^ 
he had a (ecret iight within him that told him 
that hefhouldnorgoe, though God bade him 
goe 5 but yet Gcd who knowes the wayesof che 
flefh and Spirit 3 faw that he lingred after Balackf 
wages ^ and therefore he bids him goe, and hce 
wenr^ he did not fatisfie hisconfeience. So Saul 
carried irfa'rely, when as hee offered Sacrifice 
before Sa^ml came * (b he did when he (pared 
Agag and the beft things: pretending a Sacri- 
fice robe made with them : yet his confidence 
told hirp that it was a finne, he did not (atisfie 
ir. Examine things to the full, el(e ye deny nor 
your felves. We preach to you, that you mull 
doe thus and thus $ peradYemure yee deceive 
your felves, and reafoa agjinft if, yet your con^ 
(ciences are convinced ICmntb.^i. Hfefpeake 
toyvtrCo&fcMttS} **d 4?pf*ue wrfekes to them $ 

fj 4 we 



1 9° 



Phil. i. io. 



Oljtft. 



The DoUrive of Selfe-deniall* 

we preach nor to the wics and humours of men, 
but co their conferences, ia the fight of God 
and men. You mud love the light : lok. 3.12. 
Hee that doth truth com 7/eth to the lights that his 
deeds m j) h made mimfcfty that they are wrought of 
God. Dos yee chufe the light without feekiag 
any diftinciions, orevafions? If a man feeke 
evafions, itisafigneheisnotof the truth. He 
that loves the truth, is of the light : approovts 
things th it are excellent 5 he is willing co hold up 
his afrions to the Sunne, as one doth a veflell to 
fee if there be ever a flaw in it. Ye may call fan- 
cYifying the Sabbath, ludaifme ^ yee may call 
ftriftnefleof life, Hypocrifie and precifenefle 5 
Zeale,Indi(cretion^ but what fay your consci- 
ences of them ?if chat which we doe be but hy- 
pocrifie, why doe you not it in reality ? 

Yea, but you are more ftrifl: than the rule. 

Why then try whether it bee Co or no, take 
not the word upon truft. 1 Corinth. 3. 5. We are 
the Mifiiflers by whom yee believe^ and not whit fe be- 
leeve : If yee are not willing to fearch what the 
good will of God is, yee deny not your felves. 
In thofe things that are not in cfaeftion, fee that 
you fkisfie your confeiences, and that light 
which is within. If there bee a queftion about 
fen&ifying of the Sabbath, and gaining ; doe as 
your confeiences bid you, fee if there bee nota 
relu&ancie within. 

Secondly, confider what ye doe in cafe of a 
ftrongafFeftion, in a ftrong temptation, in a 
particular humour 5 it is not what a man doth 

in 



\ TbeDottrineofSelfe-denialL } 19* 



in coole blood, but what doe you when as op- 
portunity and ftrong affections meet. Hee is a 
good Pilote., that fhewes himfelfe in a ftorrne • 
hee isagood Souldier- that ihewes himfelfe fo 
in a breach 5 fee if you doe as dbraham^ hee 
denied himfelfe in his Sonne : It is Sdfc- 
deniall, when as a mai renounced! himfelfe 
andhisflefh, whenasrheyaskchim violentlie 
and importunatelie. Will youomic no ducie 
though it coft you much • As Daniel vpohU not 
leave off Prayer , though itJJjoaU coft him his wfe i 
Dan. 6.io. Will ye not commie any fin 3 though 
you gaine never fo much by it ^ as Balaam did, 
and as thofe that have the perfbns of men in ad- 
miration, becaufe of advantage 3 dot ? Tiie 
what yee doe in fuch cafes as thefe. If fbme 
trouble follow fuch a du tie, what doe ye? Marks 
8. 38. Hee that is afhamed to profejfe chrift> though 
it brings a Crojfttohm, hee that will not profefle 
him in time of triall -, of him will the Sonne 0/ 
man alfo bee ajhamed, when hee com met h in the glom 
of his Father. Hath Chrift need of the fame 
thing, that yourfelves have need .of 5 will ye 
beftow it on him ? Suppofe it bee a boxe of 
ointment, or ten times more • the triall is , how 
we doe dente our felves, when as we (hall injure 
our felves. 

Thir Jly , yee (hall know if ye denie your 
felves, by the humilitie and lowlinefle of your 
mindes : are yee content tobe tranflated flom 
one condition to another? An humble man 
is willing and concent to bee tranflated from 

one 



19* 



Meatus to 
deny our 
/elves. 
I 



The Doftrine ofSelfe-deniall 

one eftate to another : hee wonders he hath fo 
much ^ he will be trampled on for God. If yee 
are proud, having great thoughts of heart, yee 
never willdenie your felves: The proud re- 
fill God, mUkrejifttththem, I. Pet. 5. 5. They 
are full of murmuring? and difquiet ^ The bro- 
ken hearts make no account of themfelves,care 
not for any condition, are contented with the 
loweft roonie, as the Trodigallwas ^ fo they have 
grace it is enough 5 If yee have rhis difpofition, 
it fhewes you are men denying your felves .• 
Applie thefe rules, and trie if yeedenie your 
felves, or not : if yee doe not, know your con- 
dition, and labour to bring your hearts to it, to 
denie yourielves : The waies to doe it are theft. 
Firft, to denie your felves , have a right 
judgement of your felves : reckon the inward 
man your felfe ^ if yee reckon theFlefh your 
felfe ; riches, honours, credit and wealth that 
perfeft the flefh, your felfe, then yee will lofe 
all for it, yee will not denie your fe^es : Such 
a one will leave Religion, wound hisConfci 
ence, rather than lofe bis eftate : But if wee 
reckon the regenerate part ourfelve?, it hath 
friends and a Kingdome ^ and reckoning it our 
felfe, wee will differ any thing rather thanhurt 
it ; we will lofe our life and liberty, and yet are 
well,becaufe this is fafe- After a man is regene- 
rate, hee reckons another thing himfelfe, than 
he did before ^ the Spirit is now predominant, 
he is himfelfe : doing fpirituall things, the Spi- 
ns is Lord of the houfe $ the flefh may come in 

as 



i- ■„ ! u _ . 

The Vottrine of Selfe-deniali 

as t thiefe, but there is a great difference,when 
as it comes thus, and when as it comes as a 
Lord: When as the Spirit 5s amansfelfe, his 
hold is in heaven.Let us judge of our I elves.and 
we (hall be able to denie our fel ves* 

Secondly, have a right opinion of other 
thing? : know that by denying of your tei ves 3 
you gaine $ yielding to the requefts and defires 
of the Flefh, yee lofe by it : MtttL 16. 2 5 i Hee 
that willfave his life, pall lofe it , he that will lave 
his credit and pleafure, (hall lofe it^ the mo e 
ye deny your felves, and part with thefe things, 
the more yee fhall have, Evenanhwdred for one 
in this life, and in the world to come life everlajiing.. 
Marfy 10. 30. Yeefliall be gainers by it. 

Yea, but we fee the contrary, the Saints are 
imprifoned, and perfecuted, they have many 
croffes and loffes. 

It is true, and therefore the Text faith., That 
thej Jhall have a hundredfold with perfection $ 
that is > God will multiply comforts to them 
with Perfecurion : One may have more com- 
fort in aPrifon, than others have in a Palace. 
Comfort conflfb not in the bulke of outward 
things. David was wife to take opportunity 
when as hee had any thing to doe for God : 
though it were coftty, yet he did it : he bought 
his Oxen that heeeffered, hit would not offer that 
foGod, which cofl him nothing* 2 Sam. 24. 24. 
The water that coft mem lives, that which hee 
thirftedfo much for, heepowredout as an ob- 
lation to God, and would not drinks of it. 

for 

' "' '■ n il ■'— w— n»— <— ^^ w.»,n ii |/ iwwiyi *i«»iii 1 



I9J 



ObjcB. 



i?4 



obua. 

Anfvp. 



The Dottrinc of Stlfodcniall. 



for hee knew that whatfbeuer it cort hinr, hee 
fhculd be a gainer by it. Act. 5.41. The Apoftles 
being whipped, went away reyycingx None rejoice 
I but fuch as thinke they are gainers by it. Paul 
\ accorapted it a great favour,ro (ufFer for Chrift: 
So the Apoftle, lam. 1.2. bids us count it excee- 
ding much )oy , when as weefallinto diners tribulati- 
ons : and lames, 1 . 1 2 . Blejjedis the man that indn- 
reth temptation : for when hee u tryed he Jhall receive 
the Croivne of life, It is for your advantage, when 
asyoulofean eftate, or a friend, orfcfFer any 
thing for God ye (hall get b v it. If yee can Cay 
with Peter, Lord^ we have forfakenali and follow- 
ed thee 5 Mark. 10. 28. yee (hall have an hundred 
fold • that is, yee (hall have God. 

But is it not be ft to have other things with 
God? 

Ianfwer, that God isbeft^ trufthim, leave 
the keeping of other things to him : if yee are 
to lofe a friend to keepe a good confidence, 
commit it to Gods keeping $ fo if ye are to lofe 
an eftate. Befides, if yee have not thefe things 
from his favour, what is it to you? Yee may 
have them by his providence, and not out of 
his favour, and then they will bee a fnare unto 
you, yee will fet \our mindes too much on 
them, and they will leadeyoutohelJ^ orelfe 
they will be a erode unto you : What comfort 
. can you have in them, if God beeabfent? If 
God bid fuch a thing comfort us, we have com- 
fort : but if he bids it not to comfort us, though 
we have it, yet we want comfort 5 Therefore 

reckon 



The DoElrine ofSelfe-demalL 

reckon thefe things but as droffi ani dung as Paul 
did 9 PhiL 3.5. addenottothem, bur to Gods 
favour ; forfake them if they come in competi- 
tion with him, andhislawcs. 

Thirdly, learnc toknowChrifhrighr, that 
will make you deny your feives. Chrift is wor- 
thy all love^ this knowledge of Chrift will 
make you deny your feives , not of neceffiry^ 
but out of a love to him. A friend that ad ven- 
tures his life for us 5 is worthy of all we can doe ; 
Is not Chrift then worthy of al! yoa can doe 
and more? l Corinth. 1. 13. PWreafonsthus 
with the Corinthians 5 Is Chrift divided } Was Paul 
Crucified for joh ? Or, xvereyoit baptized in the name 
of Paul Hi Chrift doth all for us, we muft denie 
ourfelvesforhim* Lookeonall that free hath 
done for you, and what priviledges you have 
by him 5 learne to believe, it will make you to 
denie your feives. Paul went through manie j 
thing?, becavfeheetMftedinthelivingGod, 1 Tim.\ 
4. io. Afofes cared not for the wrath or favour of\ 
Pharaoh, becaufe hee believed, Hebrews, if; Be-' 
leeve and know, that there is a reality in the 
things wee have by Chrift .• let them not be as 
things onely in the fancie, but be aff ecfted with 
them. Wee rejoyce in an eftate which we pof- 
fefle, and in honours wee injoy 5 becaufe wee 
havethem. Bv Chrift wee are Kings, andPriefts, 
and hire* of all, Revel. 1. 5,6. If you beleeve 
this, then Faith begets Love in us, which makes 
us willing to part withali. Philip. 2. 21. Paul 
complaints, That every man feekef his owne^ and 

not 



19^ 



196 



M'atth- x£. 23 , 



The Dcftrine of Selfodeniall. 



not the things of Chrift } that was for want of 
love : 1 Corinth. 13. 5. Lcve feekgs uot his event 5 
you may fee this in Pa/ff s AH. 23,24. 1 count not 
(faith he) my life dean unto nyjelfe, fothat I ma) 
finijh my courfe with J07, and the Miniflry which I 
h^ve received of the Lord lefts. Learne to beleeve 
in Chriftj love him, then you will denie your 
felves for him.- What ever men thought of 
Paul) though he was taken tohe d mad matt, A&. 
26. 24. yet the love ofChrift did conflraine him y 
2 Corinth? 5. 14. So asweeloveChrift,itisno 
matter what we fuffer. 

Fourthly, the laft meanes to helpe us to de- 
nie our (elves, is the manner how wee fliould 
deny our jfelves : Bee peremptory in denying 
the requeftsof theflefh, barreup the doores, 
give theflefh no audieuce.- nothing is better 
than a peremptory will, if it bee well fee ^ no- 
thing worfe 3 if it be ill. When 7oab would have 
perfwaded David to flay Abnzr* David gives 
him a peremptorie denial! 3 faying 5 What 
have 1 to doe mthyou^yee fonnu 0] Servian So 
ChriftgavePtfer a peremptorie de&iali, when 
he wculd diflwade him from his pafliion - hee 
faith to him, Get thee beUnde mee Sathan. The 
flefh is of your old acquaintance., that harfa been 
borne and bred with you.and therfore is readie 
to deceive you 5 wherefore looke to it. AU. 2 1 . 
Paulfoith to the that would difTuade him from 
going up to Ierufalem, What doeyee weeping and 
breaking my heart?T\\t\x expoftulation with him 
weakned the Gnewes of his intention, and foft- 

ned 



The Dotirwe of Selfe* denialb 

tied his purpofe. Bring thefe meanes to particu- 
lars, having occafion 3 lettheninotremainein 
generall/You that heare me now>examine your 
felves: none that heare mee this day, but had 
need particularly tadeniehimfelfe; fbme hu 
raoursheehaththatheemuftdenie^ give not 
over tillthou haft done it. This will fco vre out 
the ftaines out of your Soules,!abour i herefore 
for to doe it : Put cafe, that fatisfying fuch a de- 
fire is pleafant, yet denyingof it will bring you 
more pleafixre and profit: there are none that 
gaine by finning, and none lofe by ferving 
God : You are gainers while you lofe your cre- 
dit for God, or your riches 5 he will either give 
you more, or etfe hce will give you more com- 
fort in the little which you have. Are you re- 
ftrained 5 God will give you longer and lar- 
ger liberty from the yoake of finne: lofe you 
a momentany delight ? God will give you a 
ftronger delight, A luft being removed, there 
is a bletnifh wiped away, every Iui> is afpot 
on the foule^ If yee fufFer a luft tocontinue, 
that ye are indulgent to 3 ic defiles you D it makes 
you indigent : Lufts caufe want. Beeing 
brought under the power of a luft; yee are un- 
der a Tyrant. Againe, what ever your hearts 
are fet on, and you will not deny your felves I 
in it 5 if yee belong to God, ye (hall bee crof- 
fed in it: your ftrong affe&ions will bee your 
ftrong affliftions. DwH wascroSed in his Ab- 
John $ Abfoloa, in his Klugdome ^ Amnet* in his ! 
Tamar. Againe, if you will fatisfie your lufts, : 

there i 



*97 

Macth-3'io, 



i 9 8 



Vfi* 



The Dottrine ofSelfe-deniall 

there is no end of it , yee muft be alwayes ad- 
ding fuell tothem, which increafeth the fire. 
Crnfider 3 that in this, our heart is decefrtull: 
we being minded to continue in things, though 
it bee but for a time, wee will not eafily bee 
brought to judge aright of them afterwards, 
wee judge not then without a bribe: and our I 
judgements heingbribed, they are then ealily j 
corrupted. Take heed therefore of Cuftome : j 
thisishardtoberefifted : theflcfhwill expeft ; 
the fame entertainment from us at the laft, as it 
had the fecond or third time. Cuftome doth j 
prejudice us much $ it intends the originallcor- j 
ruption 5 it leades us captive with violence : | 
being accuftomed to any luft , know that it is j 
hard to renovnee it, becaufe cuftome addes 
; unto its ftrength. When wee have judged al- 
i readie of a thing, we are loath to judge againe. 
Bur now, my Brethren, confider, if yee erred 
; once, that will not excufe the fecond errour : 
\ Cuftom is, but Vetuflas error is y the antiquity of 
•errour 5 Gods Spirit muft bee the rule of oui 
j lives : Cuftome is an ingagement to us, to con 
! tinuein thofe things wherein wee fhoulddenic 
our felves : So the opinion of men is a hinrie- 
rance to Self-deniall 5 hiving ufed fuch a couf fe 
wee wiil not alter it • if wee doe, men wonder 
at it} this keepes men off from Selfe-deni- 
aH. Wherefore that your hearts deceive you 
nor, remember this caution 3 Take heed of 
Cuftome. 

Laftly, if no man hath any intcreftinChrift 

unlefle 



TbeDb&rine of Selfe-deniall 

unleffe hee deny himlelfc 5 then fee rhe way of 
drawing neere to Chrift : The more we denie 
ourfelves, the lefle diftanceis betwixt him and 
us ^ the nearer our wills are brought tegetter, 
the nearer wee come to him, the more fully, w£ 
empt) us of ourfelves, the more } erf . (Try we 
deny our felves,and the nearer we come to him. 
And thus much for the firft Point ; that who e- 
ver lookes for any intereft in Chrift, mctft deny 
himfelfc. The fecond followes, which is this. 

Thvt thewayesofGcdarefnllofCrojJes^theyhAVe 
much difficulty in, hew: Chrift tells men, *ihey 
mufi deny themfetees jak tp their daily CroJJe: they 
muft goe through erodes, and looke for them : 
the wayes therefore of God are full of croflls. 
And th5s muft needs be fo, for three reafbns : 

Firft, God will have it fo, that we may beare 
witnefle of the tr uth : Words are but a flejider 
teftimonie; therfore God will have men differ 
and be imprifbned too for the truth/This is that 
good couf" fiion of Chrift, when as we confcfle 
him, not in word, but in deed. God therefore 
will have us beare Crofles for this end. 

SecondlVjGod will have mei» tried; and that 
they cannot be without crofles : Therefore i 
Corinth iivljb Herefies muft needs come, that thofe 
who are fatthfull may bee tried ^ that the good 
may be diftinguifhed from the counterfeit. Af- 
flictions and Crofles are the beft touch-ftones^ 
therfore they are called trialls,becaufe they trie 
and prove them. 

Thirdly^ this muft needs be fo, from rhe na- 
O turel 



199 



VgB.2< 



10O 



The Do&rwe of Selfe-denialb 



ture of things themfelves. Men cannot runne 
on in obedience to Chrift without oppofition. 
A faichfull Chriftian man muft reprove others 
as John Baptift did, and then it may coft him his 
life. It may coft us our lives and loffe of favour 
(as it did Mofes, Hefo. I 1 . Who indured Pharaohs 
wrath-) for ftandingout in good caufes. In ma- 
ny aft ions wee may and (hall bee cenfured $ for 
wee muft bee juft to men, and upright to God, 
and not bee by afled a wrong way $ and for this 
wee may bee oppofed. The Sabbaths muft bee 
kept, chough feme lofies may come by it •, ma- 
ny other anions muft be done, we muft fpeake 
for Chrift, as Paul and Darnel did, which coft 
them imprifonment, and fo it may doe us. 

Fourthly, looke on the world, and there is 
a neceffity that wee {hovld have erodes, if wee 
will follow Chrift. For John 15.19. Theworld 
loves her owne^ and hates them who are Chrips ^ they 
are refifted,and cannot refift againe.The world 
puts croffes upon the Saints, and as if they were 
not forward enough of themfelves, the Devill 
helpes them forward : He fets their tongues on 
worke, Units 3. 6. Their tongues are fa m fire of 
Hell 5 hee fets their hands on worke, Revel. 
2. 10. The DeviUJIoallcaflfome of you itsto Prlfon • 
that is, men by the Devills inftigarion (hall 
doe it. 

Fiftly,it mufli needs be fo, in regard ofmens 
conditions and themfelves^tbey muft have crof 
fts to prevent finne: Chrift the good Shep- 
herd fets Dogs on his (heep (bmetimes to barke 

at 



J The DoElrine of Selfe-deniall. 

at them, and if that will not ferve the turne, to 

bite them too : Partly.fbr finnes prefent which 

they contraft. And partly to prevent future 

finnes. Profperity makes them ruft fometimes^ 

therefore God fets fcullions to rub them over, 

and makes them bright , though they make 

themfelves blacke. God fends affliftions on the 

good to make them better 5 Threfhing makes 

the corne though it were good before, to bee 

much better .* the fire^ though the gold be good 

before, yet it makes it much purer : health, 

though it bee good, yet exercife makes it 

better. 

Now as the wayesof God are foil of crofles, 
(b they have much difficulty in them j 2nd that 
for thefe reafon?. 

Firft, becaufeof Selfe-deniall; Thisfelfe- 
deniall muft needs be, and it is hard and diffi- 
cult for atnan to deny himfelfe. - it is a hard thing 
to deny a ftranger being importunate 3 it is har- 
der to deny a friend, a wife, afonne: but it is 
hardefttodeny amansfelfe, to deny a ftrong 
luft, a naturall inclination, which is ever beg- 
ging and asking, that is like a contiauall drop- 
pings this is difficult. 

Secondly, looke on the Law, anditisdiffi- 
culr, the Law is fpiriimll^ u>e are carnatt, fold un- 
dttfinm^ and yet muft be fquared by it. 

Thirdly, it is difficult in regard of our affe- 
<ftf o:;s : thefe make the wayesof God difficult : 
wee are togoeon in themiddeway, but our 
affeftionsbi as m another way 5 wee no fooner 

O 2 love 



ioi 



2 

Rom.7,14. 



o* \ TbeDottrineofSelfe-deniall 



love things^ but we over- lave them : fo we are 
ready to over- joy and grieve for things : thefe 
affe&ions diftemper the mind, and the mind 
being diftempered, wc are like a barrell ftirred 
and turned up-fidcdowne, nothing but mud 
comes from it. 

Fourthly, looke on our natures, and it is 
difficult. What is in man, in common or cor- 
rupt nature >The waye s of God are above com- 
mon nature, above our reach and up r he hill $ 
they are more difficult to corrupt natures; all 
Gods wayes are contrary to it 5 and it to them 3 
there is a contention, a contrariety betweene 
them, and fo a great difficulty. 

Fifthly, compare it with other things, and 
you will findeit difficulty to get an art or li- 
beral ! fcience, what paines and difficulty muft 
be ufed ? Now to have Gods 1 mage renewed 
in us, muft needes be harder : for to this wee 
have a contrariety and retiitfancie, to the other 
a natural] propenlnefle; therefore it muft bee 
difficulc. 

L iftly, looke to the variety and change wee 
muft run thorow ; VkiL 4. 2 1 . IVev/vft want and 
aboH&d> bearegood repm, and bad report ^ It is hard 
ro b are prolperity^as hard it is to drinke wine, 
and not be giddy : It is hard tobeare adverGty, 
md not to ftoope • hard to be ire fcorches with- 
out ftirinkisig 5 fome can beare want, but abun- 
dance m ikes them leave God : many can beare 
q: K>Jr j p ,r\and cmnor away with bad report: 
fon; can doe both, but yet they will not lofe 

their 



The Doftrine of SelfcdenialL 



203 



their wealth: fome can indure thar,hut not im- 
prifonment : to goe through thicke and thin is 
hard and difficult. 

Bat now you may aske me two queftions. Ik 
this be fo, how comes Chrift to tell men : Matth 
11.39. that htijoh$ is eafte and his burthen light .<? 
how is that true, Prov. 3.17. Thatattth&vpahsof 
mjedome aremyes of 'plea fore? yVhypromifeye 
fo much joy and peace in Religion, if therebe 
fbmanycrofles following it ? 

To this I anfwer,Firft 3 that the wayes of God 

are pleafant to any man that is right, to one that 

is renewed. \Corinth. 2. 6. We peach mfedome to 

them that are perfeS^ that is, to them that are 

upright. So the wayes of God are pleafant 

to thofe that are upright, and able to JLdge of 

them: yet they are not to to others. If I fay 

that good meat and drink? are piea&nt, k is 

true, and you will all agree roit .• yet ic is not fo 

to 3 Sicke man : So the light is very comforta- 

bk^yet to (ore eyes it is burthenfome : So Gods 

waies are pleafant,yet to men having fore eyes, 

(icke Coi;fciences>and diftempercd affeftions^ 

they are difficult. 

Secondly, Gods wayes are pleafant in them - 
felves, whereas other wayes are bitter, Gods 
way esbring pleafare and content,they are plea- 
fant in themfdves ^ therefore they are alwayes 
fo : but things that are pleafant by occafion, are 
not alwayes fo $ As the pleafure of Sinne is but 
forafeafo^Hebr. 11. 25. and by occafion of fa- 
tisfying the luft 5 but a good Conscience isaconti- 

O 3 mall 



£*#« 



Anfaer. 1, , 



Pro. 1 5.1 j. 



£04 



LJ 



The Dottrine ofSelfe-deniall 



ObjcS. 



Anfo. 



wall feafl - at all times Gods wayes are a bar- 
then and yoke to the flefli.buc to the Spirit they 
are eafie. 

But you will ob jeft 3 !f the wayes of God are 
difficult and full of croffes, it will difcourage 
men to be religious:, how fhall we run the waies 
of Gods commandements withcheerfulneflTe, 
freing they are Co full of rroSes? 

I anfwer, that though the v/ayes of God are 
in therofelves difficult, yet they are eafie to 
tbofe that come after Chrift, and that inthefe 
regards. 

Firfl:, every one that comes to Chrifl: hath an- 
other fpirit and heart given him, thit makes 
him with Pattf 9 Rom. 7. 22. Ho delight in the Law 
of God concerning the inward man. I will fay of 
I this as Chrift anfwered Vtter> when as he asked 
him who fhould be faved if rich men were not: 
this k iwpofiible((a\thChrift)wth mcn.but it ispof- 
fible wtkGoi^ Matth. 19. 26. That is, fuch a man 
cannot change his owne heart ,but God can,and 
then the wayes of God will bee pleafant : God 
can give you another nature, and they will bee 
eafie. 

Secondly, though they bee difficult in the 
crofle, yet take altogether, then there is plea- 
fare 5 take therefore the reward and gaine with 
the labour. The merchant indarethmachj yet 
rhe hope of gaine fveetens all : a covetous man 
induros rnn:h labour, hath a hard lodging, fafts 
much, but yet the gatfte counter vailes all. Finis 
datmabtliuhm mdiis^ The end fweetens the 

meanes : 



Tbe\ T)c6lrine of Selfe-dcmalL 

meanesrthe hope of harveft makes the husband- 
mans labour pleafant. SoitiswithChrift^ he 
is pleafant if you put all together 5 if you looke 
cothejoy and reward as well as t^thecroffi .• 
fooke on them as on weights in the ballance : if 
the weights be equal! they ftirre not : but put 
more weight into onefcale, than the other, 
though it feemed heavie before^ yet now k is 
but light. So it is withthefecrofk^ in them 
(elves they are heavie, but compare with them 
the iflue 5 the endand rewaid.they are but light; 
Our afjlittiom which are but for a moment, purchafe 
usAfarremomxceedingwightofGloryt 2 Corinth. 
4. 17. 

THird/y, to runne the wayes of Gods cora- 
mandements with our owne ftrength, it is dif- 
ficult 5 but having another ftrength more than 
our owne, it is eafie. It is hard for a Child to 
goe up the ftaireshimfelfe^ but if a ftrong man 
takes him by the hand 5 it is eafie.- though thefe 
wayes be hard,what if the holy Ghoft help you, 
then they will be eafie. A man that lookes on 
an artificiall thing, hee wonders at ir 9 and can- 
not tell how to turne his hand to doe it 5 but if 
he once get the art, it is eafie 5 (bit is with us ;] 
before we are in Chrift, all is hard to us : but if j 
wee are once in him, all is eafie. Looke to the 
Apoftles.they are fhy at the firft of every rhirg, 
of fuffering for Chrift • but afterward they in- 
duredany thing, even whipping , and death 
for him. 

Fourthly, it is hard to part with that which 
O 4 wee 



aoj 



106 



Vfiv 



The Dottrine of Selfe-deniall. 

wee prize and love much ^ but when as wee .ire 
perfwaded 5, that there is no fuch thing in it as 
wee thinke there is , then \ t will be eafie for to 
part with it* No man grieves much, that the 
flowers that he hath in his hand, wither : that 
hee lofeth counters or (hadowes : fuch are the 
things that we fee and have, vfdm. 19. 6 the) art 
but aspwers : our eyes being opened to fee that 
thefe things are fo ; it is an eafie thing todif- 
efteeme them 5 to one that is humbled this is ea- 
fie 3 he that hath felt the burrhen of finne to be 
heavie, will finde Chriftsyoke to be light} the 
Devills yoke is a hard and heavie yoke, he that 
hath felt the bitrer neffe of fin will thinke Gods 
wayestobe pleafanr. 

Fifcly, confider to whom we doe all that wee 
doe; as David faidtoMicol. 2. Sam* 6. 21. Wee 
docit to the Lord: this makes all eafie$ this made 
all eafie' ro /W, A81 1\. When a / Agahu* told him, 
that hejlwuldbe bound at Ierufakm he tells them, 
that fat is not onely ready to bee bounds but hfyrrife to 
<fye at Ieryfakm, for the Name of the Lord Iejut. A 
iouldier i 'oth much more, whena3 he feeth his 
General! lookingupon him$ a good f rvant will 
*0'ke out of his heart, -vhfrn as his matters eye 
is upon him,efpecial!y if his mtfter hath a good 
eve; confiderthen that we docall for Cnri/} 1 , 
and this will fweetenall. 

If this be fa that the wares of God are fall 
ofcrofles and difficulty .then learne from henc 
ro account of fb much before: hand^and prepare 
for it^before ye enter iscothofe wayesof God : 



The DoSMne of §elfe«deniall. 

take heed of Baruchs fault, lerem. 45. 5. Looks 
not for great matters for year Jelves : in the worldyee 
JhaUhaveajjiiftion-j lohn 16.33. but in C Imp yee 
jhall have peace ; looke therfore for all in heaven. 
Remember yee muft not take Chrift onely as a 
Saviour, but you muft take him as a Lord, as a 
husband 5 you muft have a wedding garment a 
conjugal! aflfeftion, and bee divorced from all 
other things that fo you may rake him thus .• ye 
muft take him as your husband, for better, for 
worfe, with lofles, and crofles 5 your will muft 
befubjeft to him in ail things. If to be Chrifts 
fervant were only to give him a cap and a knee, 
he would have many that wouldferve him 5 but 
you muft obey him. Hiffervantsyeeareto vt>hom 
yee obey Rom4n,6. 1 £. There are fervants which 
you call Retainers^ which doe their own worke 
on the weeke dayes, peradventure on the Sab- 
bath they come to their Mafter and lerve him; 
thus moft are Chrifts fervants - they will ferve 
him on the Sabbath perchance, but at no time 
elfe$ but as on the Sabbath, fo at all times ehe 
you muft deny your felves. In other marriages 
error per fon& doth nullifie the marriage^ fo doth 
it when wee take Chrift : it is an errour in our 
judgements, not to know what hee is 5 and that 
is the reafon Hhy we fo q uckly fall away from 
him : wherefore every one r hat lookes for any 
intereft in Chrift, muft confider with himfelfe 
before hand and c aft his eyes on all his com- 
forts, on that which h plrafant r «h'm. and re- 
folve to part with it for him^ r:a,he muft looke 

on 



207 



*o£ 



rhc Voftrinc of Sdfe-denialL 



on bitter things , on the fufferings of others, 
and make account of difgraces andperfecuti- 
ons if he will follow Chrift : If better come,doe 
you reyware inlucrum, count it over- plus. C&far> 
when he was going to fight, would ufually tell j 
his fouldiers, that the enemies were as many i 
more as they were, that fo he might make them 
more refolute and audacious 5 If you meane to 
follow Chrift, looke for a rainy day. It may be 
it is a faire morning, but yet we know not what 
th? evening will be ; Nefcis qttidferus vejperve- 
hat. Shall a man goe tofea^ and not looke for 
flormes ? Shall a fouldier goe into the warres, 
and not looke for enemies ? Forecaft this ther- 
fore, left going with 2000. you are met with 
20000. and overcorae,your refolutions being 
too weake. 

Secondly 9 if the wayes of God are full of 
erodes and difficulty, then it is not the way to 
\ heaven that moft men goe : that common rode 
of pleafure and jollity which moft men tread in, 
is not the way; the true way is per diverticula^ 
a by, a narrow way which few men follow. If 
we finde our wayes full of jollity, we have caufe 
to fufpift them iLnke 6. 2 1. Woe untopu that laugh I 
novo , for fee Jhall weepe hereafter : yee that are \ 
full htere>fiall hunger heereafter : This loofenefTe I 
in following Chri^ is not the way. My bre- ( 
thren, if yee are going to any City, and ye are 
told before hand, that in the way to ie there are 
many narrow bridges, many brakes to goe tho- 
row, that there are many vagrants todevoure 

you 



The Dottrine ofSelfe-dmialL 

you, many Syrens to allure you^ if yee find no 
fuch thing, ye may well fufpeft that ye are ouc 
of the way $ foif ye find no fuch oppofitioiv 
no fuch crofles and difficulties, no fuch ftrong 
lufts in the way to heaven, it is a figne ye are 
out of the way : Whoever vpill live godly biChrfi 
lefts 9 fhallfiffer perfection:. Paul tells Timothy 
here, th&thee bath fyowne his perfections and a f- 
fliffions \ and then he concludes, that Whoever in 
this prefect tme<> or in fucceeding generations 
mil live a bolylife 9 mufl fuffer for it : A man may 
fufFer anddoeraach for Chrift^ but Paul tells 
him, hee muft goe furthered fitjferperfecutiox 
for Chrifts fake and the Gofpell. 

But you will obje<a,why fhould any man fuf- 
fer for the Gofpell, feeing that the Gofpel 
brings glad tidings of peace ? 

I anfwer, that there are two parts of the 
Gofpell: thefirft is, that if yee take Chrift, ye 
(hall be faved : the fecond is,that if ye take him 
nor, ye are damned : it is not the firft part, the 
offering of Chrift, but the fubfequent condi- 
tion, that doth breed perfecution. Matth. 21.53. 
When as the M after of the vineyard fent his fervants 
tothe husband- men> all his fervantsmreabufed^ be- 
caufethej called for fruit y which the husband-men 
were unwilling to give. When holy men call 
for fruit, and amendment of life, tfrs ftirres 
up men again-ft them. If in the way yee goe, 
ye find not thefe crofles, this oppofition, it is 
the broad way, not the way that leadeth to life. 

Thirdly, if the wayes of God are full of crof 

fes. 



*09 



a Tim. 3.1*. 



ObicB. 



Anfw t 



Vfi 3 . 






no 



The Do&rm of Selfe-denialb 

fes, then be not dilcouraged from doing good 
aftions for the crofles that follow them $ that is 
a neceflary concomitant,and cannoc be ft vered. 
Many would be willing to doe much^but it may 
coft them their eftates$ then they favour them- 
Cdvcsy and will fleepe in a whole skinne : But 
if a ca(e comes, that ye jnuft ftand againft Po- 
pery, and for juftice againft indireft courfe?, 
itand to it, though persecution and imprifbn- 
ment come 5 turne neither to the right hand, 
nor to the left hand : that is, there are many 
itops and lets in the way which God hath chal- 
ked out unto us ^ yet though there be Lions in 
ic.yemuftnot ftepoutof it^ ye muftgoe on, 
ye muft grapple with the crofle.and not goe out 
of the.way^if yeebalke thofe crofles, or if ye 
Gt ftill and do nothing,ye provoke God againft 
you, as much as for your evill deeds. Revel, 2. 
ly.lkpow thj vporkes and Sufferings (faith Chrift.) 
Chrift takes notice, if yee fuffer for him, fo he 
doth, if ye decline the crofle : Cowardliaefle 
may lofe your (bules, as well as rebellion your 
bodies. If y ee have good cards,yet if you play 
them ill, you lofe : fo when you have a prize in 
your hands, and not u(e it, you lofe by it : fo 
when you have opportunity to doe good, and 
doe not ftand out, God will call you to an ac- 
count for it 5 ye (ball receive judgement for fin- 
fnll filence, as well as for corrupt fpeech. Judge's 
5. 23. Meroz was cur fed, hecaufe the) came not out to 
helpe the people of God, as well as the enemies that 
fought agafofi them* />% 13*6. The barren trees 

that 



The Doftrine of Stlfe-denidL 

thatdilbearenofruitvperecutvpaswellatthebriers 
So (hall men that have places, in which others 
would has>e done good. Revel. 21.8. the feare- 
/w//,are put in the catologue of thofr, whickjhall 
have their forth* in the Ukg of briwftove , which 
burnet with fin for ever : thoie that are afraid ro 
doe good ihall have their por i^r. there, Takt 
heed therforeofmiffingopportunities through 
feare orcowardife: deny yourfelves, take up 
the crofli and follow Chrift, whiles you may. 
Many are much to blame, (b that we may take 
up leremies complaint againft them, lerem. 9.3. 
That there is no man that hith courage for the truth : 
Wee may tay of moft men, as of Harts and 
Stags, they have ftrength and great homes, yet 
they doe nothing with them, quia deeftanwm^ 
becaule they want courage. Some good Chri- 
ftians have fire in them, but yet they want 
blowing. Now what arguments ihall I ufe to 
make men follow the truth , notwithftanding 
thefe erodes and difficulties > Wee magnifie va- 
lour in any man, and the valour which wee doe 
magnifie,icisbut as the fwellingofa wall before 
the breach : it is nothing to this fortitude to 
fuflfcr forChrift, and agoodcaufe, being cal- 
led thereunto ^ the doing of things without dif- 
ficulties, is no triall 5 excellent things are dif- 
ficult ^ this obedience which you owe to Chrift 
is not fimpleobediencc^but paffive obedience, 
and hath more difficulty and excellencies To 
what end is the Spirit and Regeneration given 
yov, if it ftirre you not up to doe more than o- 

thers 



in 



Z! 4 



The Dottrine of Selfe-deniall. 

therscanorwilldoe? Lmbtr was glad of this 
oppofitioD, that brought advantage to him : fo 
Paul faith, that his fufferings will further his 
reckoning. Souldiersout of vaine-glory drive 
who (hallbee firft to fcale the walls, and to en- 
ter the breach $ that which they doe for a fha- 
dow, letusdoefortruereallities: let our affe- 
ctions runne out in this. Confider that in Gods 
caufe if ye fuffer not for well doing,ye Siall fuf- 
fer for ill doings elfe there were an inconfe- 
quence in that of Vcter, i Pet. 3. 17. It Ubetttrto 
fuffer for well doing than for evill doing. If ye differ 
not with evil men for well doing,ye (hall fuffer 
of God for evil doing:confider all thofeMartyrs 
and Worthies of the Lord which have gone bo 
fore us 3 who gave a&ed their parts,and are now 
departed off theftage^ they might haveefca- 
ped if they would : lobn Baptift, if hee would 
have beene filent $ Mordecaj, if he would have 
bowed the knee : Thofewbowandred abort it* Jhecp 
shinms ■, and goats skinnet, Hebr. 11. might have 
been clad in filkes and velvets as well as others, 
if they would not have ftood for the truth. Mo- 
fit might have enjoyed the pleafures of &gftt y 
hee might have been e accounted the fbnne of 
/^ra^ his daughter, but he would not. Con- 
fider, if one askeyou thisqueftion. Will yee 
be as apibble or a pretious (lone ? would yee 
be worth 1000. others ? then refblve to fuffer 
for the truth : Confider what a perfbn yee take 
upon you : and that ye muft doe nothing unbe- 
feeming your felves ? then you will fay with 

NekemidB, 



The Do6lrineofSelfe.denialL 



**5 



Nehewiahjhdllfahamaaatrfiee} and who is there 
that beinga man at Iam^mllflee to the tempktofave 
hislift? Nehemiah. 6.11. Paul confidered him- 
ielfe, and therefore would not yeeld an inch to 
thefalfe Apoftles, Gala*. 2. 5. Confider what 
God expe&s from you. A mud wall may bee 
made up of any thing, but the wall of a palace 
muftbemadeup with other materialls: if yee 
will bee Tempies of the holy Ghoft, yee muft 
have other a&ions. Letthofe who are watch- 
men, both for Church and common- wealth, 
let others who are in great place, confider this ; 
if ye turne falfe, ye betray both your felves and 
others: refolvc therefore to deny your felves, 
having fuch a perfbn and (uch a charge. 

But fomewillobjeft, I would doe thus and 
thus, but I can doe no good in it. 

I anfwer,that it is more than you know : but 
however thou Qialt be fare to have thy reward^ 
if thou ''doe what thou mayft: The Pbyfician 
hath his praiie, though his Patient dies: The 
Lawyer hathhh fee, though his Clients caufe 
mifcarry :God often fends rneflengers, though 
they prevaile not, that men might beare wit- 
neffe to the truth. 

Yea, but the times are bad.and worfe than e- 
ver they were. 

Tothislanfwer, that the worfer the times 
are, the better the Saints fliould bee : the 
Starresaremoft needed in the darkeft night: 
Mark§, 8.38. Hee'tkat is afiamed of mee> faith 
Chrift, even in an adulterous and Jinfall gene- 
. ration^ 



Obje&. 
Anfw. 



ObjcB. 



114 



ObitS. 
Anfmu 



Vfi + 



The Dottrinc of SelfedmalU 



ration , of him mil I be afJvmei when I Jit iu my 
Glory.. 

Yea, but I am alone, and therefore can doe 
nothing. 

But what if thou *rt alone? Eliah was alone 
tor ought he knew $ yet hee withftood all Baals 
prophets.and overcame them.Luther was alone, 
Co that one faith of him $ Vans homo folut totiut 
orbkimpetimfapinHit) that one man withftood 
the force of the whole worle: And what if thou 
art a!one,yet one cole may kindle another, and 
chat another $ and lb mayft thou, Men are in- 
cendiaries to make one another wicked $ bee 
thou ft> to make others good: however,though 
thou art alone, yet thou (halt take away that re- 
proach from a nation, which God fpeakes of 
Ezech- 22. 30. that he fought for a man among tUm 
that Jh&uld makgvp the hedge.and ; J andin ihegap ft 
fort him^ fortheland^ that hejhould not dtflroj it, but 
he found none ^ There will be a man,that b,a man 
of authority tooppofe the ftreamc. 

Fourthly, if the way es of God are full of dif- 
ficulty, then wee ftould learne from hence to 
proportion our labour to the worke:we tell you 
of this, not todetwrre you from commingto 
Chrift, but to excite men to take paines anfwe- 
rable to the worke. Chrift told his Auditors, 
they muftdenitthtmfehes, that they rauft take 
paines if they will follow h r m $ and this we tell 
you in his name .• we would have yee know the 
worft before hand .• raanv thoufends lofe their 
foules, becaule they thinke that lefle will ferve 

the 



The T>Q&rim of S^denialL 



the turne, that there needs no (eft ftriftnefie ; 
no falbde of Sathan deceives men more that* 
this. If a man come to buy a kwell that is 

P>rth 500. li. if hee hkb but 4C0. li. for h> hee 
e& without it, aa well as if he had bid nothing 
at all, hecaufe hee comes not to the full price of 
it s So he that will purchaie heaven, heemuft 
bid the foil price of it, elfe he goes without It : 
as good never a whit asnever the better (as we 
fay.) If a man be to Hft a burthen, which is a? 
much as he can doe with his whole ftrength, if 
he put but part of his ftrength to it, hee cannot 
ftirre it, he were as good never to touch it : fo 
it is here. It were better for you to do nothing 
than not to doe enough $ for if ye lived ftiil in 
wickedneffe.it might perhaps humble you 5 but 
when as men do but a litle,but yet not enough, 
they fee not the ir mifery : better not doe at all, 
than to doe things thus by halves* Sathan deales 
with men, as men with children: they takea- 
way gold and filver from them, and flop their 
mouths with rattles and counters,(b Sathan,be- 
caufemensconfoiencesmuft have fbrne thing to 
fatisfie them, fuffers them to doe fomcthing, 
but yet not fo much as they fliould. Pitty it is 
to fee fo many lofe their laborsrthey come very 
neare, within aftep or two to heaven 3 and yet 
mifle it : many there are which doe much, like" 
the young man $ yet fomethingis wanting,that 
alfo muft bee had , elfe there is no Salvation. 
Why is there fo little change in men, but be- 
caufe they thinke that lefle will ferve the turne? 

P This 



Ml 



n6 



iThcffij, 



The Do&ri*>t of Selfe dentall 

This cold, overly and cuftormry performance 
of holy duties marres all ^therefore confider 
but this. 

Fit ft, that it doth you no good at all: wh|^ t 
good did the Laodiceam h kewar mm ffe doetktmr 
chey had as good bin cold : yc^Godm { heth } that 
thi) wen either hot or ~oll % Rev, 3.15. vVhat good 
did all that Amdfiah did to him, feeing chat tee 
did it not with a fincere and perfect heart? 
Thefe dough-baked fer vices (as i may fo (Hie 
them )thefe carle lifts without ife^ rhefe ilighc 
(ervices profit not : therefore there are conditi- 
ons added to chem in the Word : p a-'er pre- 
vailed// it be fervent : Jam. 5. \6. If thou bekevefl 
xx>Uhallthhefa4rt,A£iK 8. Effi3*allfaitb ^ditigeat 
hope> an i fmitfnUlovz : 1 Thef 1 .3. Ic is 4 % iod 
ob!ervation of Divines, that God lo/es adverbs 
setter than vzrbes^ well-doing; above dvig ; 
chofe thttiawitotktp.'ddfogi nothtvingmlding 
*4rme9ts> wwJhvtoKt, Mitth 22. u. 12. 13. as 
well as thole that came not : thofe that offered 
Grange fire, zsNiMznddtihv, and their cou- 
tfany, wereconfumsd, as well 23 they chat did 
10: offer at a!h 

Second y, confider the nature of ths thin ;, 

'.vhac it is o be religious. Is it aieafie thing to 

time nature 1? co workeacha-ige? Isicea-ie co 

g:c ground of x racing Iu1? It is as hri i>cor 

get ground ofr the fea. C nfider the different 

jbatwW: feSe Law and ihyt&ii isfoiritHt!I> wtase 

\carnitt Hon* 7, C nfi Jerchediffcennerof your 

jaffe tioris, aid Sciov yourfelves, all chic we 

I have 



The Dottrine qfSelfe-deniall. 



2.17 



have in us is either common or corrupt nature 
Gods graces are beyond the one, and contrary 
to the other : muft we make theft duties of re- 
ligion tobeonely in the by? Prayer, keeping 
of the Sabbaths, are to moll men but as things] 
in the by, the ftreame of their affeft ion runnes 
in another channell. There is another thingre-1 
quired of us than this ^ m muft kve the Lord with 
all our hearts > and ftrength, Deut. 6. 5. This is it 
which all muft doe^they muft love God wi th all 
their ftrength, elfe they are not worthy of him. 
There is a qualification required of all that are 
faved 3 hc is not worthy of grace or heaven, that 
feeks them not with his utmoft indeavoun The 
difference twixt Cairn and Abels facrifice was this 
<3to*4.3.4.5/The one did it negligcntly,brought 
the wor ft of his fiuits,the other brought the beft 
heehad. Curfed is every one that doth the wortyof • ^ 
the Lord negligently^ that is contenting him(elfe\ cr ' 4 
with the outward performance of it, doing it 
asataske, and being glad when it is done and 
over 5 to doe it diligently, istoworkewithan 
eye to that which it tends to.and to obtaine the 
1 end. The end of prayer is to quicken you to 
I performe holy duties $ when you obtaine this 
' end,thenisyour prayer diligent.To doe things 
onely for fhew is nothing , the affe&and end is 
alkyou efteeme not your fervants works unlefle 
they obtaine their end : there is nothing that 
you efteeme,the end of it being not done^what 
is it to pray, the end being not done, men not 
being built up by it ? lud. 20. We muft buildup our 
P 2 fefoes, \ 



u6 



LiCe^.12. 



a Cm* x 147; 



Matth.i7.n- 



The DotlrineofSelfi-denialL 

ftlves in our rtoft holy faith > praying in the holy 
Gkoji. A cold for null performance doth but 
hurt us, breeds more coldnefle and deadnetfe in 
us. In habits, the more imperfeft the ads are, 
the more they weaken the habits - the duties of 
religion coldly performed, weaken grace. Let a 
man accuftome himfelfe to write carelefly and 
crookedly,it marrethhis hand. Lee us therfore 
do all we do to God With «3iti£ence*nd fertf^n- 
cie : corifider that thofe whom you thinke leaft 
neededfbr to do ir ? didfb^thetr diligence fhoud 
Hr you up.Youkndw that iscob mailed with Gdd 
dlmght^G:n.^ % 2\. and fo fhould you wre- 
ftle with him with ftrong prayers 5 Chrijl him- 
felfefpent man) rights inprdjer: lodkeupon the 
prayers of David* the footings of Daniel ^ above 
all others 1 ooke upon Vaul % you may fee him in 
*<atcMn^inpratfrf*tidfrffi hee hada 

continual 1 ftrite with his heart, to Irtkg Us"hody> 
thar is, the deed* of his body, into fri^fiftih, J 
faqe under my bod] (faith hee) drid bring it int§ 
fub)eBid*> \eor. 9. 17. My body, that is, the 
finfull lufts of my bo^y, snuft bee fcou^ht 
do^vne^ I mu&goerhorow f%Hflftg till i have 
t\\cv\&ory^elfe I/hall k a caff nwdy^ I fhall die 
have onely an outward fh^Wj bnc yer bee no- 
thing accounted of with God. Confider rhi^ 
if a littlediligence wiM nor ferve the turne,adde 
more^ if prayer w'il nor dor ic, ad te fating 
toir. As there are fwe devils th^t will not beecaft 
out without fafii% andyryr y fo alfo arc there 
fome finnes. Muke the plotter fit to the difeafe. 

Com- 



The Doctrine ofSelfi-denialL 

Complaine not with the fluggard, who purs his 
hand3inhisbofbme, and doth nothing at all \ 
or doth not proportion his labour to the work e. 
LtfTe labour would ferve the turne,if our foules 
were as dry wood, but they are as greene wood, 
there mult bee much blowing ere they will bee 
kindled. It is hard to get our foules to good du 
ties, hard to keepe them on the wing 5 we muft 
continue in prajer y and that inftantly too. Men 
are ready to give over,arid to fit downe,but you 
muft continue. Ephef 6. Wee mufl watch there- 
to with perseverance 5 there muft every day bee 
a new winding up of the foule 3 there is a fpring 
of finne in us, lb there muft be a fpring of holy 
duties, we muft doe them conftantly$ you have 
daily new crofles, and impediments, therefore 
you muft mend your pace in the way to heaven, 
and be more diligent : you mufl be fervent in fpi~ 
rit^ferving the Lord, andnetflothfull. Roman. 11. 
1 1 . Doe your owne worke, up and be doings and 
the Lord bee withyou, iChronic. 22.16. God will 
deale with you as hee did with the Eunuch, hee 
was reading of the Scripture, andGodfent Philip 
to him for to teach him ? A&. 8. i6.&c. So Come- 
Urn, hee was praying, and God fent hit Angell to 
himfirft, and afterward Peter > AB. 10. S o the A - 
pcftles, when as they rowed all night as Chrifi 
bade them> he at loft jojnes himfelfeto them^andhelpes 
them, Uatih. 14. 24. &c. The worft naturs with 
hishelpecandoe anything, the beft without 
him can doc nothing. 

Fifthly, if the wayes of God are (b foil of 
P 3 crofles 



21? 



Rom. it. xi. 



rfii. 



xlo 



TheDoBrine of Selfe-deniall. 

crofles and difficulties, thenlearne from hence 
to juftifie the wifedome of the Word of God 5 
and the Religion of the Scriptures. It is an ar- 
gument that it comes from heaven ^ becaufe it 
is not a whit agreeable with our natures. It is a 
pure and no leaden Lesbian rule $ it is a ftrait 
ruleoppofitc to us in all our obliquities.- It is 
not from thepolicie of men, for if it were 3 
what end flbould they have in it ? There is no 
content in it, a man muft deny himfelfe, mor- 
cifie each member, and hee muft have crofles 
too. Againe, a man muft not thinke to have 
many following him , not to bee Captaine of 
Companies ^heere is nothing that will draw 
men after him. If Chrift had done as Cyrus did, 
who proclaimed, that if any man would fol- 
low him, if he were a Husbandman, he would 
make him a Gentleman 5 if a Gentleman , hee 
would make him a Noble-man 5 then men 
would have flocked to him. This juftifies Re- 
ligion againft the dunghill gods of the hea- 
then 5 againft the Mahometan Religion, that 
tells men wfcat women .an J what pleafiires and 
rewards they (hall have if they follow it : this 
argument therefore is amarke of the holinefle 
and purity of our religion.Miracles they do but 
excite us^they doe but as the bd!s that calls u to 
the Sermon.they canno* worke f nth witiMn us$ 
Raman. 13.14.17. ihu t comes ontly by hearing and 
reading this word-, there is nothing in this that 
doth fure with our natme; thefe inherent marks 
arc they by which wee know it to be the Word 

oi 



The Dottrine of Selfe-denialL 



ixl 



of God. Wee propound onely the Objeft, we 
doe not propound Syllogifmes; wee tell you 
onely what it 15. Mofesin the beginning of Ge« 
nefis propound, onely what God hath done, he 
propounds no arguments to make men beleeve! 
it : foihe Apoftlescome with a naked meflageJ 
ffethat kleevethjhallbejaved, heethatbekevethnon Mark.i*. 1 
/hall bee damned. In other fciences, and fo in all! 
things elfe, there muft be principles, elfe wee 
fliouldrunne into infinites. If onefliould aske 
you, how know you colour ? You anfwer by the 
light: but how know you the light? You an- 
fiver by it felfe .• and then you goe no further. 
So if one aske you.how know you whether fuch 
a weight bee true? You anfwer, by theftan- 
dard : but how know you the ftandard to bee 
true £ Only by it felfe. But this is an argument 
that the Scripture comes from heaven, becaufej 
there is nothing in it, that pleafcth men. Nild^ 
Bchxmani there is nothing that is tempered., j 
and modificated toour difpofitions. 

Sixtly , if the wayes of God are fall of diffi* j?a $, 
cuhy,then labour for a fall mortification of fin- 
fall lufts: doe it not by halves. Whence is it that 
religion is (b hard? All difficulty is fromfomi 
difproportton and difagreement ^ and this dif- 
ficulty here is from the disproportion between 
the Law and us : wee cannot bend the Law to 
us, but wee muft windeup ourmindes to it. 
As wee fay of griefe, that it is a relu&ancie of 
the will 3 fo there is a reluftancie here be t weene 
the corruption of our nature , and the Law ^ 

P 4 and\ 



/" 



111 



ObuEi. 



The Dottrine of Selfe-denialL 



and this breedes the difficulty : One of them 
rauft needes yeeld. If you put fire and water 
together, there is no quiet, but a continuall 
Ihife, till one of them get the vi&ory 5 then 
all is quiet: So is it in fickenefles^ Let a man 
have a ftrong difeafe and a ftrong body ^ hee 
ihal! never have any reft , as long as they both 
continue in their ftrength : but let one of them 
^et the viftory, then there is reft and eafe : If 
nature gee the vi&ory, then wee have our per- 
fect health .• If the difeafe get the vi<5iory, yet 
wee are quiet : and hence are thofe ludda inter- 
valla before death. So it is here 5 if lufts get 
the vi&ory, then there is peace indeed, ftch 
a peace as it is ; men have reft and content in 
their forlorne eftate: but if grace get the vi- 
ctory, then there is a perfeft peace. To have 
quietnefle and fweetneflc in religion is to come 
to an agreement $ and without this agreeing, 
there will bee no facility: the way to make it 
eafie, is to heale your natures. Religion is not 
difficult in it felfe^ it is as light that is pleafant 
to good' eyes, but yet to bad eyes nothing is 
more offenfive^ it is like good meat that is 
pleafant to a goodftamacke, but yet toa bad 
nothing is more odious. Heale yournatures, 
and get perfeft health,then thefe waves of God 
will be eafie to you. 

But you will fay, Who is there that can come ! 
to perfeft health ? 

I anfwer, that though you cannot attaine ; 
ropcrfefr health, it is no matter, fb as you can J 

come J 



The Doftr ine of Selfe-deniall. 

come to fuch a condition as to bee a: reft ; the \ 
body may be at reft and quiet, though there be j 
diftempers in fome particular part of it. If you * 
would have joy in the holy Gho(v, peace of I 
confcience which pafleth underftandingjabour 
to make an agreement : yoa cannot bend the 
Law, but you muft cleanleyour hearts, you 
muft winde them up to the peg of holineffe, 
and get Evangelical holinefle, which is required 
and accepted. 

Laftly, if the wayes of God be fo full of dif- 
| ficulty s then we had need to humble our felves: 
j if the. Law be (oholy and fogood, and wee Co 
' averfe from it 5 it muft be rebellion when as you 
fee your felves (b backeward to doe good, fo 
contrary to it. Let this open a crevis of Iight 9 to 
fee your corruption : this is very needfull 5 men 
complaiaeof theL w, they /ay that it is hard 
and written in Wood, as Draco his Lawes were 3 
they are but flefli and blood, and what can they 
doe> Beloved, this we fhould not doe 3 but let 
us refleft on our felves 3 as Paul did,and fay with 
him. Romans , 7. 4. The Law isfpmtujll, bnt wee 
arecarnalk foli under finne. Let us bee humbled j 
more for this badnefle of our nature, than for 
ourafruallfinnes: the worfer your natures are 9 
the greater and more finfull are your (innes:for 
the more nature there is, the greater is the fin : 
the worfer your natures are^ the more barred is 
there to the Law : therefore abhorre yourna- 
tures,refled upon your felves, juftifie God 9 and j 
give him glory, and his Law, pfalm. 19.$. The\ 

Statutes ' 



XM 



Vfi 7 . 



**4 



Dotf.$< 



The Do&rm of Selfe- deniall. 

Statutes of tin Lord are right, and the commande- 
mtnts of the Lord are pure : quarrell not then with 
the Law, hate it not, as all unregenerate men 
doe. And thus much for the fecond Do&rine. 
We come now to the laft, which is this : 

That all who looks f°? * n J intereft in Chrift, all 
that mil receive benefit by him^ muft follow him. 
They muft deny rhemfelves, take up Chrifts 
crofle 9 and follow him 5 they mnft tread his 
fteps, be obedient to him in all things, Rom. 8. 
24, Whom hee Aid forekpoW) them alfo hee did prede- 
fiinate, to bee conformed to the image of his Sonne, 
that hee might be thefirfi borne among many brethren: 
that is, all that God hath chofen hee will 
have them to bee like their elder Brother 
Chrift Iefus : we muft goe all in one livery, we 
muft bee conformable to him in all things, bee 
ready to doe like him, as Gideon faid to his (bul- 
diers, iWge/ 7. 17. Whatyee feemedoejhat doeyee. 
So Chrift who is our Captaine and General!, 
faithto us, A 11 ye that will be (aved by me,rauft 
bee like mee, ready at a watch word to turne 
which way I will have you. There are all the 
relations that may bee betweene Chrift and us, 
which maycaufeus for to follow him: Hee is 
our King, ourFather s and our Matter, therfore 
wee muft follow him. There are two forts of 
men in the world ^ the firrt areftraglers, fiich 
[ as ftraggle abroad like fheepe without a Shep- 
herd, lawleffe men that follow their lufts 5 
thelemen are priviledgedmen, and may goe 
whither they will : The (econd fort of men are 

they 



The DoSlrine of Selfe-denklL 

they that give themfelves to (crve Chrift,!ook> 

ing for falvation from him : thefe muftrefolve 

to follow Chrift. 
But here maybe fbme obje&ions raifed: you 

will fay 3 that the Law is the rule ot a mans life, 

how then is Chrift the rule > 

lanfwer, that Chrift is the example of the 
rule, as in Grammar and Logicke, after the 
rule, you have an example put ^ and ChriS by 
his example gives you more facility to per- 
formeit. 

Yea, but this rule is too high for us, who is 
there that can reach it? Take away hope, you 
take away indeavour. 

lanfwer, that it is true that none can reach 
it 5 yet wee muft goe as nigh it as wee may. 
Firft therfore confidcr that it is for our advan- 
tage to have fiich a rule 5 in other things men la- 
bour for the beft copies and Samplers. It is ab- 
fiird for a man to fay, I cannot follow the flrait 
rule: Therefore will I have a crooked cine. I 
cannot hit the marke, therefore I will have a 
falfc one fet up. 

Secondly, it is needfull to have the beft rule, 
becaufe we muft alwayes grow forward to per- 
fection, Phil. 3 1 3. x 4. We muft forget that which 
is behinde and looke to that which it before. 

Thirdly, we muft have a perfeft rule ro hum- 
ble our felves by it : taking Chrift for our rule, 
comparingour fclvesby trim, wer feeour owne 
filthineffe, and with ?*terl\y tohim, Luk, 5. 8. 
D epartfrom ut> we are fafidt men. So lob feeing 
_ ; ' , , \ God, 



**5 



ObU&. 



%Anfwtr< 



0bU8, 



Anf&er. 



\ i*6 



ObjiB. 



Aofwer t 



Obh&ion, 
Anjmr. 

Obi ft. 



The Dotfrine ofSelfe-deniall 
God, abhorres hiwfelfe, and repents indufi aniafies, 

But you will fay ^ If Chrift lived with us, 
■and we faw him $ if he would (as it were) leade 
I us by the hand, it were fomething 5 but hee is 
I gone. 

I anfwer, that though hee be gone, yet hee 
hath left guides to leade us in his ftead, he hath 
ieft the holy Ghoft and his Spirt with us 5 who, 
lohn 1 6. 1 3. Jhall Uade us into all truths neceflary 
for Salvation ; hee Irath left us his Spirit to tell 
you that this is the falfe way, this the true ? and 
rhisSpirit he (ends into every regenerate nuns 
heart. Gal 4, S'AtfooKe&j/ouarefonnes, he fends 
his Sonnet Spirit into yow hearts, whereby jou crie^ 
Abb a father. 

But you will fay, how (hall wee know when 
the Spirit fpeakes? 

I anfwer 5 by the Word} what the Word faith, 
! the Spirit faith. 

But thefe are but remote guides. 
Therefore you have the Saints that went all 
in one path : Firft,the Saints that are dead and 
gone, and then thofe that now live : You have 
the Spirit, the Word, and the Saints to teach 
you 5 onely remember this caution, that the 
Saints are a rule to you, though nor a perfe& 
one^ they goeinandout 5 eye them ; but yet 
eye Chrift beyond them , who is the authevr and 
fimfier of our faith > Hebrewes 12.2. In all other 
things and arts, Noneji ejufdem invemre '&perfi* 
cere$ one man beginnes, and another finifh- 

eth : 



I be 'Doflrine of&elfe-UemML 

eth: btft Chrift, ashee is the author Jo See k 
thejwjhtr of our faith : he hath begunnfc the Ik t 
ftrine, aid the thing, andhewiiifiniftiir. f, 
the better understanding of the point, I will 
(hew you thefe two things. 

Firft, the a&io'n ; what it f s to follow Chrift. 

Secondly, the objeft and patteme that wee 
muft follow .• and that h Chrift. 

fbtXhe firft, ^hat it is to follow Chrift 5 1 
anfwer, That to folf6W Chrift is to refblve to 
coe or fuffer wirh all our hearts, or willingly 
whatever hee commands, at all times, and all 
manner of wayes. There are foare things in 
this definition, Which exprefle what it is tbfbl- 
low Chrift. 

Firft} wee mnft refblve to doc orfiifferariy 
thing that hee commands, We muft except no- 
thing; wee muft refblve to obey and doeal! 
righteoufnefleand to abftaine from all unrigh- 
teoufiiefle : Wee muft refolve to goe through 
thlcse and thin, rough and fmooth ^ wee ma ft 
doe as the Romans did, Km* 6. 17. okffhat 
forme of doStrim that if delivered tous\ not one 
partonely, but every particular from the very 
heart. The reafbn for which we wire delivered by 
MrStvtoHrfrom thehmdsof&vremmief, was^ that 
*ee might ferve him vohhoHt feare> inholinzffe and 
righteonfajfi before him all tk dms of our U»er 9 
Luty l 75- Lee the tuflage We what itwill, fafe 
ordangerous,pleafont or diffi^uk,by poverty or 
abundance ^ let Chrift leade us thorough go 3d 
reporcandbad report, wee muft follow him. I 

put 



t*7 



What iris to 
follow Chriy, 
and htnv wee 
■amft follow 
him. 



ZlS 



The Dottrine ofSelfe-deniall. 



put in the definition, to doe or fuffer ^ differing 
but an higher kinde of a&ion, to doe, though 
you fuffer for it .-Suffering of it felfc(as the Phi- 
lofopher well obferveth) is not commendable b 
but to fuffer in doing Gods will in fimple obedi- 
ence is to obey without any difficulty, 

Secondly, you tnuft doe this with all your 
hearts, and willingly : this is exprefled in the 
Scripture in three tcrmes, Deut. 6>ytofoveferve 
or follow Cod with aUjtmr minde^iw all jour foule > 
and with all) wut Jircttgth.lchofe this Word, with 
all your hearts, the rather, becaufe it compre- 
hends all the reft. 

Firft.to ferve God with all your minde, is to 
fearch his will, to plant on it, and to know it: 
fbme there are that follow Cepku y others that 
follow Faul^ addi&ing themfcl ves to their opi- 
nions : there are di verfe opinions of men$Some 
thinke this good, others that, without looking 
to Gods will: this is not to follow Chrift with 
all our minde : When wee fiibmit our minds to 
his, and make his minde to be oars, then wee 
follow him. 

Secondly, to follow God with all our hearts, 
is to affeft that which hee doth, and all that hee 
doth affeft $ when as all that hee doth is comely 
to us,, when as we fee his image in his word,and 
in his Saints- and follow it: men follow the ani- 
ons in which they fee a beauty and comlinefle. 

Thirdly, to follow God with all our ftrength 
(by which wee mu ft note the executive powers 
and faculties) is to doe all that we doe with all 

our 






The Dattrin e of Selfadeni a 11. 



z%9 



our might, andbyGodsdireftion, nothing a- 
gainft his will or likingrhe that fervesGod thus 
with all his heart, when any thing is fiiggefted 
contrary to Gods will, he faith h I know my ma- 
tters will, I dep nd on him,! will follow his ad- 
vice, and nothing elfe : this is to follow him 
with all our hearts. 

I adde, to follow him willingly: it is not e- 
nougfi to doe the iftion com manded,, but wee j 
muftfollow him,as the meepedoth the bough, j 
with readineffe and willingurffe. Being right, it 
comes from che regenerate part^ every regene- 
rate man firuksatiilpofiuon toChrift, longing 
after him, inclining to Mm as the Iron doth to 
the loadftone or the (tone to the Center : Ma- 
ny there are- that follow Chriit, and hold not 
our, because che Principle is not good. 

Bucrhc Saints themielves finderelu&ancie, 
the fpirit i& willing, but the flefh is weake. 

I anfwer, that oftentimes the flefh followes 
obtotto collofike the Beare going to the (lake, yet 
the Ipirit brings it into fubje&ion. I cannot bet- 
ter exprefle it than by that of Peter. Chrift tells 
K<m t hat tpfan he was old hefhould be carried whither 
fa would not. lohn. 2 1 . 18. True it is, that he went 
to the ftake willingly, elfe hisdeath, whereby 
he gloiified God, had beene no Martyrdome ^ 
I rue it was, his flefh was unwilling for to doe ir, 
v et his fpirit overcame it ^ remember this, that 
Vou muft doe it cheerefully. 

Thirdly, it muft be at all times ^ many follow 
Chrift, but at a brunt , and in an extremity 

they 



z$o 



TbeDottrwcoj , 



chey fiieaway, asfbulaitrs topni their colours, 
when as the battaile is ni,<h, or as lemurs leave 
their raafters in harvest, when as they need 
chem moft. Chrift would have men know 
what he expefts : as the proclamation was made 
rothelewes, tiux. if *nj mans heart fainted, bee 
might got backg , aad return to lis cvmthoufc a- 
gaine^ (Deuteron* 20. 8.lHdget 7.3,) So Chrift 
deales with us $ hee tells us the worft before 
hand, to fee whether wee will goe backe or no. 
Chrift deales with us, as Naomi did with Rntb , 
when flhee had intreated and perfwaded her to 
leave her ,- and goe backe to her owne Coun- 
trey againe , Ruth. 1.28. When all would not 
doe , and when ftiee law that (he was ftedfeft- 
ly minded to goe with her . then (hee left (pea- 
king. Chrift tells his follower? what they 
muft looke for : If they are willing fo under- 
goe it , then hee takes them , elfc hee takes 
them not. 

Fourthly, wee muft follow him all manner 
of wayes} that is, inwardly and outwardly.- 
In both theft there is a difficulty. 

There is a difficulty to ferve him in the (pi- 
rit ^ many an aftion commeth, that if it were to 
be done in the outward appearance onely, it 
might be well put off; but to do it in fecret,this 
is hard 5 when as the Confidence faith, fuch a 
thing muft not bee got, fuch a thing muft be 
done , fuch a luft muftbelubdued^ fuch a du- 
ty muft not be omitted : this is not enough,but 
you muft profefle Chrift, weare his livery, and 

(hew 



TheDottrine of Stlfodeniall. 

(hew whofe you are ; In many things it is eafier 
todoethefpirituall, than the outward ad : As 
Mar.8.$ S.Whofoever is efoamedofmefain Ch \ ift, 
eveninthis adulterous andfinjull generation^ of him 
Jhalll be ajfiawed when ijhalljit in my glory . to pro 
fefie what a man is in (uch company, in fuch a 
place, is not much • but you muft proftfie 
Chrift at all times, in all places: In the mid (t of 
an adulterous generation. You muft thus follow 
Chrift, clfe all this is nothing. And thus much 
for the firft thing, what it is to follow Chrift. 

Wee come now to the obje& and example 
which we muft follow, and that is Chrift. And 
here, firft, we muft follow his example : fecond- 
ly, we muft follow his precepts. 

Firft, you muft follow his example $ doe as 
he did, fet him up as a patterne of imitation, 1 1 
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- 
neral!. 

Firft, he abounded in lo$e, which he (hewed 
in his readinefle both to give and forgive. Hee 
(hewed his Jove in giving,in that he loved men 
fo,that he gave himfelfe for them.^Sf. 20.3 5 .he 
faith, It is more blejfed to give than to receive. For 
his love in forgiving, hee forgave thofe that did 
him the greateft wrong, he had compaflion on 
the foules of men 5 and on their bodies too : For 
their (bules, he groaned to fee them as Jkeep with- 
out a/hepkrd>Math.c).% 6 . So for their bodies, he 
fed many thoufandsof them often times. 

CL Second- 



13 i 



1}2 



The DoUrine of Selfe dent all. 



I 



Secondly, For the glory that was fet before him 7 
he endured th? Crejje, and defpifed thifhtwe, Heb. 1 2 . 
2. that is, hee fawGid and his glory, and then 
the good and evil fp^eches of men were no- 
thing to him : hee eyed the glory of God, and 
defpifed the glory and flume of men: as you 
may fee, la^'23.8.1 i.by comparing them both 
jcogether, When as Pilate >'e*t him to Heroic Herod 
wasexceedinggladwhenhejaw him, for he was iir?- 
rotutofeehimofa long fime^ becaufe hee hid heard 
many things of him, andhet hope it* have feene fame 
miracle done by him ^ (Lukg 23, 7. to 12.) But 
Chrift defpifed that glory which he might have 
gotten, hee would neither doe nor fpeake any 1 
thing before Herod 5 Therefore Herod and his vm \ 
mocked him : Here he defpifed the glory and the 
(harne too : when as much was expe&ed from 
him, he negle&ed all $ and Co muft we. 

Thirdly , hee was exceeding humbte arid 
Matth.11.-9. meeke^ Learneoftne^ for I awmeekeandhwlyof 
hart: this his humijityappeares in this : Firlt, 
that he excluded non e, no not the* meanefh Se- 
cond y ? he did not render rebuke for rebttfa \Vtt u 
2 « 23. he endured all. Thirdly in tbar hee was 
ready to part with his right 3 and his life. Fourth- 
ly ,in that he wafted his difcipfes feet. 

Fourthly, he was diligent in his calling pnb- 
likely and privately^ he went abroad 3 preaching 
upon al! publike and private occafions^eady to 
take all opportunities to doe good : hee takes 
occafion to comfort the womar. of Samaria at 
thewellylohn 4. fo when as he faw them ftriving 

for 






The Vo£brins of Sclfi-denUll. 

for the upper place at the table, hee takes occafi on 
todifcourfe of humility 5 Luke 14. He did con fi-, 
der the end, wherefore he came. This was the 
end of all his comming 3 to doe good .• Ir was his 
delight to doe Gcds will: all he did/it was Gods 
worke, heedidittoglorifiehim: and for the 
gcodofmen, which was another end where- 
fore he did it. 

Fiftly, he was ready tofuffer any thing, to 
bee defpiftd, to undergoeany thing at his Fa- 
thers pleafure .• hee (ubjugated his defires to his 
Fathers, and he did rejo) ce in it. MattL 11.25. 
Ithanke thee, Father, Lord of heaven and earth, be- 
caufethouhafthidthefethings fromthewife andpru- 
dent, and haft revealed them to babes and fuellings 5 
evenfi Father, forfo Hfeemeth good in thy fight. 1 1 
had beene more for Chriftshonour,to have had 
wife and great men to follow him ^ but hee re- 
joycethin this, that God had hid him from thofe : 
\ and revealed him unto babes , for that it was his Fa- 
thers mil. So we muft reft g>ntenred with any 
thing, if it be Gods will. 

Sixthly, Chrift likewife fulfilled all righteouf 
neffe, Matth. 3* 15. hee was full of zeale for his 
Fathers glory ^ follow therefore his example in 
all thefe. And not onely his example, but his 
preceptstoo. Firft, beleeveinhim^ thhhthe 
great mrke of God, this is the mrhg he accepts, John 
6. 2 p. To beleeve on him nhom the Father hathfent . 
This is the firft precepr. The ftcond precept is, 
Repent, for the kingdom e of God is at hand^ Matth* 3 , 
2. The third is, to abound in love one to another : 
Q_ 2 follow 



M3 



*34 



Tfii. 



-• 



The Do&rine of Selfe-dcnialL 



follow Chrift then in chefe precepts, and in his 
his examples. 

If then all that looke for any intereft in 
Chrift, muft follow him^ then in the fir ft place 
learne from hence not to be auricular, but reall 
DHciples; doe not makeaprofeffion, get not 
knowledge in thebraine onely, but adit too. 
Thisisthe v difference twixt Chriltsand other 
mens Difciples ; if a man follow Arifhtkfit any 
otherSjit is enough to know and hold his tenets: 
but he that will follow Chrift, muft follow and 
doe his precepts, muft imitate him. The dif- 
ference betweene Divinitie and other Scien- 
ces, is this, in other Sciences^ you underftand 
them it is enough} but in this it is not enough 
to know it, you muft doe it. This is like leflbns 
of Muficke, it is noc enough to know them,but 
you muft praftife them : it is like a copy of wri • 
ring^you muft not onely reade it, but you muft 
aft it, and learne to write after iu Wee muft 
not only know what temperance, patience,and 
love are, and the like, but you muft aft and pra * 
d:\Ce them: wee muft beleeve and undergoe 
theCrofle, if we will belong to Chrift: lohn 
6.45. Every manthal hath beard , and hith lear- 
ned of the Father, commcth to mee* God makes 
us fit to follow Chrift, hee declares the truth, 
and bowes the will : he teacheth thecrea'ures, 
the Ike,and the Storke,to do thus and tfyjS} he 
pqtsa fecretinftind into them, which makes 
them doe that they doe ^ and fo he doth wirh 
his Children : hee makes them of Wolves., to 

become 



The Doftrw* ofSelfe. deniali 



*J5 



become lambes $ he makes a thorow change in 
them: It is doing that makes you ChriftsdiC- 
ciples $ ific were but to know, it was nothing. 
Confider what yee pra&ife, and how ferre yee 
doe Gods will : wee looke not onely for the 
knowledge, the remembrance, and repetition 
of what We preach 5 (though it be good to repeat 
what we heare, and it is ill to omit it . ) but we 
looke you fliould pra&ife what you heare ^ we 
would fee the Milke, and the Fleece not the 
Hay againe : wee would fee your defeftsand 
weakneffes amended, and thofe duties perfor- 
med that you negleft. 

Yea but you will fay, you doe pra&ife what 
you heare. 
But I fay unto you,as Samuel did to Sml^ when 
he to!d him he had kept the Commandcments 
of the Lord, What thin, faith he, mane theft ilea- 
tings $j the Shetpe in mine earn ? \ ^^.15.14. If 
you are Christians, if you pra&ife what you 1 
►heare, what meane thofe oatheswe heare^what 
meanes this drunkennefle,this idleneffe,rhis va- 
nity and pride in apparell, thfe greedy fteking 
of profit,rhis prophaning of the Sabbath which 
we fee > What meane all theft, ifyou kcepe the 
Coramandements? Thofe that follow Chrift 
doe acknowledge him, they pra&ife what they 
heare, and no more. 

Secondly, if all that looke for any intereft in 
Chrift muft follow him, this exdudesall thofe 
who faj they are Iewes,aMf are ntf> Rev.2.9. Such 
as profeffe themfelves to bee Chrift?, and are 

Q3 not : 



t/lftfoet* 



h 



Z,» 



The Dottrine of Selfe denialL 



Matth.ij. 



Matdi. >••■«• 



ut : they weare his 'tvery and badge, but yet 
ire falle h- arted. We follow Chtifl^ you fay, 
hut if you doe, let me put you to feme Interro- 
yjtorief- 

Firft 5 are you contented to be divorced from 

ill elfe, an I to mike Chrift your felfe ? Tbde- 1 

iy yoar pleaiures and your profits 5 like lames 

». id ioh» y Mat hew 4. who left fathers, nets, 

id (hips $ and like the Apofties, WhofcrfookgaB 

inl followed hirnZ Will you pare with every 

.ung, with every finne and vanity for Chrift? 

The young man mufi fell all tfhewill follow Chrifi> 

a»d this he was loach to doe, . 

Second y>are you contented to beare all that 
he bore 5 Im: inenotinthefamemeafure, but 
are wh able to bee baptized with his baptifme^ and to 
drink* of his Cjipfhxe you content to be defpi- 
fed and hated ^ashee was ? You muft dbeit in 
t your me^fare, . though not in that d^ree that 
lhedid. 2 rm. 3.12. Thoufyowefl (faith Paul to 
Timothy)what ptrfetu ions Uniuni lyet^andnol 
T ^nely,bHiaUtl^t»HlUvegodl}i^Chr^il'jus fhtll 
fujfer perfr.cution: It is his living gudl/ that 
brings perfecution^ the being downe-right,and 
bawking norhmsj becaufe the devill is then our 
enemv, and will ftif » eup men againftus 5 hee 
will nibble at our heele. Ifwe live not not god- 
ly, weare northenhis enemies, hee will let us 
\ £oe. If there be warre betwixt two Nations, 
fuppofe Durc'i aqd.Spani/h, either of them 
med -ingwicja En^liflvor French that are but 
indifferent, they let them alone, becaufethey 

arc 



The Doctrine ofSdfe-deniall 



M7 



are indifferent men,and not their enemies : So 
doth the devi^he lets men alone whoare but in- 
different:, but the Saints who are enemies, they 
are lure to fmart foutif he meet with them. 

Thirdly, if you follow Chrift, is the feme 
mindeinyou as was to Chrift, Phil.2.$. Are 5 cuaf- 
fefted as he was ? David was a man after Godt 
mne heart, A3. 13.22. So every Chriltian muft 
beaffe&edas Chrift was. Doe you hate thofe 
things that he hateth ) Doe ycu not onely ab 
ftaine from them, but alfb hate them > Are you 
zealous for Gods glory ? Are yoor foules vexed 
for the unclrane converfation ofothers ? Then 
it is a figne rhat you follow Chrift. 

Fourthly, what doe you doe ? Doe your a- 
ftionsfecondyour defires? Are you like Da- 
vid .<? a3s 1 > . ii.Areyou mm after Godsevpmhent, 
which mil fulfill all his will ^ or are you of jourfa- 
ther thdevUl, and fulfill his lufts ? lob* 8. 49. 
Chrift ufeth this argument, to prove that the 
Iewes were of their father the devill becaufe 
his lineaments were in tfciem, as the fathers are 
in the childs ^ you are wu therm and lyarsashee 
rrasjohn 8.49.therefore> ou are his.So I would 
have you confider what you doe 3 fee whethe 
you are holy in your converfation; if )ouare 
not, Chrift will difcard fuch fcrvants, andall 
the world (hall know it, jhar you are none of 
his, if v 012 are not ready to doe any thing for 
him. His life muft bee in all thofe thar are his., 
his image muft fhine in them, they muft have 
his graces. 

CL4 Fifcly, 



*?8 



Differences 
berweene the 
falls of the 
Saint«,and 
other mens> 






The Doftrine of Selfe*denialL 

Fiicly,how doe you doe, that you doe > Doe 
)\\u c -vithaperfe&heartorno? 2 Chron.i^.i. 
Ama&foh did mnch^ but yet he did it not with aper- 
fe&hetrt. Some follow Chriftia the faire, but 
forfake hirn in the rugged wayes, as thefecond 
ground did: Some follow him for themfelves 
out of a felfe-Iove : fome for a kingdome, as it* 
h» : fome follow him, but yet at a pinch they 
will ftart ajldelify a broken bom^ as the Ifraelites 
did, P/V.78.85. fome follow him, and after- 
wards- fall away, a3 Ieroboam and Rehoboam> a 
Chron* 1 o. 1 1. 1 2 . But now how (hall we diftin- 
guifti thefe ? Doe thefe interruptions hinder us 
from Chrift ? What (hall we fay ? All fheepe are 
not of the fame ftrength^ fome are Lambes and 
cangoebut foftly^ and Chrift isamercifuU 
Shepherd that cafts offnone^now how £hall we 
diftinguifh ? The Saints goe off and on, an^l (q 
do wicked men, what is the difference between 
chem ? This is neccflary to be knowne, becaufe 
men are apt to deceive themfelves.* they lay 
there is a fimilitude betweene Saints vermes 
and finnes D and theirs^lopke on the outfide,and 
there is little difference. David and Peter 3 they 
finned foully \ their finnes in outward appea- 
rance were like to other mens: So for their ver- 
I tues. ftupidity doth oft times aft the part of true 
! venue. Take one that is ignorant, he dies pa- 
tiently, becaufe heknowes nodanger,as well as 
a godly mm that is fureof Heaven : both miy 
be abftemious and patient in (hew, but now we 
will diftinguifh chem. 

Firft, 



I 



The DoEirine of Selfs-deniall. 



2-39 



Firft, though the Saints fail, yttthzreUve- 
ver anyway of mch$dne'jefoundinthemi there may jpraLijp,2 4 , 
be'iufirmities in them, but there is never any 
conftant continuance in any finnes of omiflion 
orcommiffion: A holy man may forget htm- 
felfe, but yet ye cannot fay that he is a covetous 
raan,or a wicked man $ holy men finne,but it is 
out of an incogitance, doe but put him in mind, 
they mend all $ put another man in minde ne- 
ver fo often, tell him of his (wearing and drink- 
ing, yet he doth itagaine. 

The Gnnes of holy men proceed from pafc 
fions, and paffions laft not long, but quickly va- 
iiifh. David was tranfpor ted with pailion, and 
Ptferwith feare^ The Saints finne not out of 
deliberation, they recover quickly againe,there 
is no courfe of finne found in them $ if their 
finnes proceed from either of thefe two, inco- 
gitancy or paffion, they are quickly at an end. 
I fpeak not nowof finnes that are not revealed, 
for in fuch they may continue all their lives, as 
the Patriarchs did in their poligamy : but as for 
other finnes that are revealed, the godly mwr 
ftand in the my ofjtnnen : They may perhaps 
croflethewaiesotfin, astheeves doe the high 
way, yet they walke not in the wayes of finne, 
The) fit not downe inthefeat of the f corners. 

Secondly, the Saints, as well as others may 
be fubjeft to finfull lafts, that may prevaile and 
carry them awayrbut the matter is not (o much, 
what affeft ions we have, but how we ftand af- 
fe&ed to thofe affe&ions, A holy man 'may 

have 



Pfai.13^.24. 



Pfali.x. 



140 



The Doftrine ofSelfe-deniall 

have a moneths minde to an old finne, he may 
delight in it, and incline to it, becaufe there is 
fleih in him : but yet he diflikes that liking,and 
difafFe&s that affe&ion , and difapproveth of 
this approving : and this hee doth nor from 
checkesofconfcience, but he doth grieve for 
that love, and forrow for that delight, asbeing 
contrary to the will of God. 

Thirdly 5 an evill man and one that is not 
found hearted, ads himfelfe in finning 5 but a 
godly man doth not fo. To underftand this, 
youmuft know, that after regeneration there 
is another ftlfe.Romj.i j.Ithno morelthat doth 
it, but finne that dwelkthin me. I am another man 
now I am regenerate $ fane is but an inmate* 
In a wicked man> good is butaninmate,he may 
fay it is not I, but the good that is in me doth 
this. Wicked men they have no thorow change 
• wrought in them, therefore they doe good on- 
I ly by fits 3 a godly man being every way him- 
! felfe, not being tranfported with paffion, let 
j him ftand on equall termes with finne, let not 
I finne get the hill and the winde, let himre- 
: member himfelfe 3 being freed from violent 
j pafiions, he finnes not : Regenerate men finne , 
j yet rhe peace is not broken betweene God and 
: th^rn, becaufe their mindes never y eeld to {in. 
i A s it is betwi xt Princes that arc at peace, though 
[ Pirates of eir her nation rob the others fubjeds 
I yet it breakes not the peace 5 it being c*one 
j without the will of the King : So it i^ with fin 
in Gods children, it breakes not the peace be- 
twixt 



The DoSirine ofSelfe-deniall. 



141 



twixtGodand them, becaufeit is butarebeil, 
and thev agree n )t to it. There is a difference 
becweene the entertaining of finnes as theeves 
and robbers, and as guefts ; wicked men enter- 
caine fin as a gueft 5 the godly man himfelfe ne* 
ver fins ; an j he entertaines fin but as a robber. 

Fourthly, thofe that follow Chrift bu r in 
fhevr, and onely weare his livery , they often fall 
off, they can d je nothing : many uncleane per- 
jfons and drunkards often re fblve to leave their 
courfes ^ but be caufe their hearts are no: ch m- 
ged, ic is but a purpofe, they fallbicke againe. 
Becaufe purpofes anting from the ft efh are mu- 
table, they areas the flowers of grafle, they 
quickly perifh : (bare all the thoughts of civill 
men} they are flower? indeed, and the befl: flo- 
wers that the flelh can afford, yet they quickly 
pfrifh, becaufe they are froaa the flefh, becaufe 
they are farre from grace and come not from an 
inward Change ; but the purpofes of Gods chil- 
dren, they come from a change within, which 
makes themabte to perforate them. If you find 
your fclves unc0nfUnt , that you cannot corn- 
mandyourfelves 5 you are not right. Chrift finds 
this fault in you.and fbdorh lame* , Jam.i 8; Ton 
an double minded men.aniunflalk in all jow waies^ 
that is, you partly look on God, partly on fin 8c 
know not which way to go : you are in an tqui- 
librh* nothing preponderates you one way or 
otter % \oi are in the wayes of God, and in the 
wayes of fin,and.f his makes you unftable. Op- 
pofire to this , ha fingle minded man, who 

lookrs 



1 40 The Do&rine of Selfi- denialU 

lookes onely to God-, other things being put 
in, yet he ftill lookes tqGod : firch may be fub- 
je& r o ebbings and Sowings in and out 5 yet this 
is the difference, though they are fhaken, yet 
they are like to trees that have a good root,that 
holds them that they doe not fall : they are like 
a (hip that is tyed to an anchor, they wagge up 
anddowne, but yet they remove not: other 

Kal.i • ♦. men, and wicked men are bkwmsvtf Hh$cfi4ffk % 
they continue not, they are driven with the 
winde like waves,becaufe they have ho root. 

Vfe j. Thirdly, if every one that will have any in- 

tereftin Chrift muft follow him, thenlearne 
from hence not to ftand at a ftay, fet no limits 
to your holinefle : Looke to Chrift, hee u ont 
pattern, Heb. 12.2. grow up to fall holinefle, be 
ftill mending, and mending according to the 
copie : there is no man that doth follow Chrift 
rightly, but doth this. Let men ftt limits to 
themfelves, to have as much as will bring them 
to heaven, there is onely a felfe- love and a felf- 
feekingin them * but ifyoudoe it for God, you 
will endeavour the utmoft. When menfinde 
fault with holinefle and exa&nefle,and fe'retly 
limit themfe Ives, and (ay with him, Deumcoh 
utpar eft, we will do that which fhall be fitting, 
and no more, it is a figne they doe not follow 
Chrift, that it commeth not from God.- if it 
came from God .and love to him.you could not 
but endeavour perfection. I wou!d but aske 
this queftiont f you, doe you make God youT 
utmoft ebdor \\o ? If you doe, then appetite 

fink 



The DoftrincofSelft-denialL 



*43 



fimk eft iafi*Hut> you would never ftint your 
felves: if you doe not make him your utmoft 
end, then you will limit your felves. If a man 
defires money for fuchanend^ when heehath 
the end, the defire ceafeth ; (b if a man defire 
Phyficke for health, hee defires onelyfc much 
as fhallgune his health: but if a man make mo< 
ney his utmoft end, he fets no limits to if. Thus 
it is with every holy man that defires grace.and 
makes it his utmoft end $ he fets himfelfc no li- 
mits : you muft not fee your (elves any bounds 
in grace. When you finde this difpofition in 
you, that you are not ready to complaine for 
want of grace, but to juftifie your felves 5 when 
as you doe not fee your lamenefle,andthat cor- 
ruption which is in you, you have not the Spi- 
rit, for that cowincethmen ojfinne^ andofrighte- 
oufoeffe attdof judgement > Iohu 16. 8. You would 
be then complaining of your felves : if you had 
the Spin!: : if you follow Chrift,vou muft cleanfe 
your felves from alt filthineffe offiefh andfpirit, per- 
fefting holinejje in thefeare of God, 2 Cor .7. 1 . Let 
chat minde then be inpu that was in Chrift, Phil. 
x 5. follow him to the very utmoft. 

Fourthly, if ail that looke for any intereft in 
Chrift, muft follow him.then learn from hence 
not to goe before him : we muft follow Chrift, 
goenotthen before him in anything.* in your 
opinions yeeld to his will, let no defire runne 
our, but know firft whether ic bee Ghrifts will 
or no *, you muft refigne your felves to him in 
every thing, in all conditions you muft follow 
I him, 



*4A 



TbtQQtime of^^mll 



him, dee not therefore chufe your conditions : 
he faith to one, fit here 5 to another, fit there $ 
in high or low places $ heeis the great Sympo- 
fiarch, heplacethyou where he plcafeth : and 
you muft reft contented : So for your workes 
and calling, hee gives you your worke to doe- 
Chrift is the matter, and good reafbn is there 
that he fhould appoint the worke : So forfuf> 
fering, ifhewhoistheGenerall commands it, 
ye muft doe it. Soforphyfick and corrections, 
wee would rarher have other than that hee ap- 
point us$ yet we muft refigne all to him : we are 
fubjeft to preconceptions. lames complaines of 
this, lames 4.13. Goe to now ye tbatfaj> To morrow 
we will got to fuch a Citk y and continue there ajeare, 
and buy and fell, and get gaine ^ whereas you ought to 
fay } /ft he Lord will: you goe before and doe not 
depend qn Chrift, by refigning your felves to 
his providence. Remember then that you are 
but creatures, and muft follow Chrift in eve- 
ry thing as fervants to him : A fervant doth not 
(ay, I will goe to (uch and fiich a place to mor- 
row, becauft he faith, that he knoweth not his 
matters will : fo a childe that is under Tutors, 
cannot goe whither hee will: fay not then to 
morrow wee will doe thus and thus, boaft not 
of it, preconceive not of fuch an eftare 5 if yon 
doe, itisfinfull ^ for then you are your owne 
guides, and follow your owne wayes, and not 
Chrift. 

Laftly, learne from hence to doe what you 
doe from an inward principle : we muft not be 

drawne 



The VoSirine of Selfe-denialL 

drawne after Chrift as beads, but we muft goe 
onourowne legs. Many doe follow Chrift, but 
other refpeftsdoe carry them.'fome mem com- 
pany carries them $ and thefe are but carried in 
the ftream. Someare fet on with other refpefts, 
fome other wheeles fet them on worke 5 as the 
fpring doth theclocke: fucb as thefe doe not 
follow Chrift. 

Now the meanes to follow Chrift are thefc : 

Firft,feeke to Chrift 5 mnecan come tome, ex- 
cept the Fatkr draw him Iohn 6.44. 

Secondly,love him ^ ifyou did but love him, 
you will like the Spoufe in the Canticles, follow 
him in allplaces^ Cant.%. 

Thirdly, feele the burthen of finne, Sathans 
yoake, and then you will come untoChrift, 
vthofcyoak§wllthe»beeajte> Matth.wult. 

Fourthly, beleeve in him : Hee thap+omes to 
God mufi belte ve that he is, and that faka rewarder 
ofaUfuch asfeekehim^ Heb. 1 1. 6. There are pro- 
mifes that you JJjallhavea hundred for oneevenin 
this life.> if you follow Chrift • beleeve them 
therf*fore 5 and then you will follow him. 

Fiftly,have pat\encc$oj(p>]fejo'4r fouler vpithit, 
without this vou continue not, as rhe fourth 
grodiddid, which brought forth fruit through pa- 
tienee. And thus much for this Text. 



FINIS. 



H5 



*4' J 



*&> cA> *&7 «&» <v£» <$» <>$♦ «$» «£» *&» ♦&> *&» «&> ♦&♦ 

«*» <f> *£* «g*> *^> «•$» *$* «*j* «$> *«> <«£ <4° *J* *^* 

THREE 

SERMONS 

VPON THE 

SACRAMENT 

OF THE Lords 
Sup pes.. 

i Iohn 5. 14. 
Jnd this is the affurance which wee baye in 
bim, that ifyoe ash any thing according 
to bis willy he bearetbw. 



H E fcope of the holy Apoftle 
in this Chapter, istofet forth ' 
fome of thofe principal! privi- 
ledges we have by Iefus Chrift. 
One main and principa!(which 
is the greateft of all the reft) is, 
that through him we have eternall life 5 And 
therefore (faith he) know this, that when you , 

R. have \ 




Z4» 



The fir ft Sermon 






Vo8<i 



have the Sonne once, you have life : in the 12. 
yerfej Heethat hath the Sonne hath lije y and ethat 
hath not the Sonne > hath not life. Therefore (faith 
he) have I written this Epiftle to you for this 
purpofe 3 thatyoumightconfiderwellwhatgain 
you have by Chrift lefas.Thefe things have I writ- 
ten (faith he in the verfes before this that I have 
now read unco you) iiyon that bekvt in tk name 
of God y that yon may have etywall life. After this 
hee names another great priviledge that wee 
have by Chrift , mentioned in this verfe that I 
have now read unto you: This (faith he) is the 
affurance wee have in him, that whatsoever weaskg 
according to his will, htheareth u*. This is the fe- 
cond great priviledge we have by Chrift, wee 
(hall be heard in all our requefts : ic is no more 
but askeand have, put up what petition yon 
will, if you be in Chrift once, you have this af- 
farance, that he heareth you : but hee delivers 
it with this condition, you muftfirftbe in him: 
We have this ajfnrance in him (faith he) that if me 
askganythingaccordingtohisvcill, hehearethus. So 
that you fee, here are two plaine points lying 
evidently before us. 

1 That except a man bfcjrn Chrift, he muft 
not, hee ought not to apply co himfelfe any of 
thefe fpirituall priviledges that wee have by 
him: ifweebein Chrift, this andallorherare 
ours$ if you be in Chrift, (faith he) then you 
have this afllirance, for wc have that aflurance 
in him. The fecond point that the verfe affords 
us, is, 

2 That 



on the Sacrament. 



I T a Thatwhofoeveris inChrift, whatlbever 
j he askes he (hall have ir. Now my full intenti- 
on was j onely to have handled that which is 
mainly aimed at in the verfe (for the other you 
fee is but touched by the way) which is this 
great priviledge that belongs taallChriftians, 
that w hat foe ver they aske in prayer according 
to the will of God, they (hall be heard in it : But 
becaufe I understand you had a Sacrament ap- 
pointed for this day., I have altered a little that 
courfc 5 the hearing of that hath fomewhat di- 
verted me 5 8c caufed me at this time to pitch up- 
on the other point which I named to you s That 
except a wan be in Chrifl^ hee ought not to appljanj 
priviledge to himfelft$he be J Jay Ml belongs to him. 
Whenyoucome to receive the Sacrament, 
it is a very great priviledge to medle with thofe 
holy myfteries, to have thofe fy mboles given to 
you of the love and favour of God in Chrifl^but 
yet you muft re member this,that except you be 
in Chrift, you have nothing to doe with him, 
and therefore it is a fit and neceflary point for 
this (eafon. For when the Apoftle would give 
dire&ions to the Corinthians what they (hould 
doe, to prepare themfelves to the Sacrament, 
that they may be worthy receivers, he gives it 
in this (honprectpt>Leteverjmn(foithhe) exa- 
mine h?mfelfe>andfo let him eate this bread and drinks 
this cup.N ow what is a man to examine himfelfe 
of ? Surely every one that comes to the Lords 
Table, is to examine himfelfe concerning thefe 
two things. 

R2 i Whe- 



*49 

Vo8j\ 



1 Cora iii&< 



244 



Tbefirft Sermon 



i Whether he be in Chrift, and fo whether 
he hath any right at all to come neere to him in 
that holy ordinance. 

2 Though he be in Chrift, yet he ninfl: exa- 
mine himfelfe, whether he be particularly pre- 
pared,qaickned, and fitted - whether his heart 
be put into fuch a trance of grace, orfafhioned 
fo as it ought to be, when he comes to the im- 
mediate performance of fuch a deny as that is. 
Now becaufe I handle this point, but onely for 
this particular occafion, I will not enter into 
fiicha manner of handling of it, as I was wont 
to do at other times, but onely take up fo much 
of it as may fervefor the prefent occafionjther- 
fore becaufe I fay this to you, That excepra 
man be in Chrift,he ought nor to take any pri- 
viledgeto himfelfe: we will firft exhort every 
man to confider whether he be in Chrift. - for 
this is the prefent qaeftion which any mans 
heart would aske, when he heares this propoun- 
ded ^ Why, if all the pri vi ledges be fufpended 
upon my being in Chrift, my raaine bufinefle is 
to examine whether I be in Chrift or no. Now 
bxiu& a man may be in Chrift, and yet be fuC- 
pend-d by fome interveniall finne, by fbme in- 
difpoficion of minde and hearty that may grow 
on him , frtfm the a&uall enjoying of the prefent 
fruit and benefit of that priviledge which be- 
longs to him; therefore wee will firft give you 
rules to examine your feives whether you be in 
Chrift or no.lt is very ufeful to all that now are 
to receive, or at any other time ^ its ufefnll you 

know 



on the Sacrament. 



know too, not onely upon fach an occafion as 
this,but upon alloccafions^and cherforea point 
(though peculiarly belonging to thistime D be- 
ing taken up for preparation for the Sacrament) 
which we may the more boldly venture upon, 
and you ought to attend it more diligently. I 
will give you but thefe two main notes or rules 
by which you fliall try it. 

Whofoever is in Chrift, there muft paffea 
double aft : one on our part.anothc r on Chrifts 
part, My beloved is mine> and lam his ^ wee take 
Chrift, and Chrift takes us ^ wherefoever you 
finde thefe twoafts, fuch a man is in Chrift-: 
There muft be an aft of our parr,fomething the 
heart and minde of a man muft doe to take 
Chrift. Secondly the Lord fends and puts forth 
fomethingof his,hedoth put forth an aft of the 
holy Spirit, wherby he comprehends and takes 
us. Now if thou finde in thy felfe thefe two 
things 5 Firft.that thy heart hath exercifed that 
aft of taking the Lord lefts $ Secondly, that he 
hath fent forth a venue, and put forth an aft of 
his to take and to comprehend thee • then cer- 
tainly thou art in Chrift 5 and if it be fo y all the 
pri viledges belong to thee; if not s thou haft no- 
thing to do with this holy Sacrament. Now for 
the cleare difcern*r g of that aft which is on our 
part,you muft confider thefe things. j 

1 Whether you make Chrift your chiefeftj 
Excellency. 

2 Whether you make him your chiefcft j 
Treafure. 

R 3 ^Whe- 



M* 



Cant.t.i^. 



zy* 



The firft Sermon 



3 Whether you make him your chiefeft Ioy 
and Delight. 

4 Whether he be your chiefeft Refuge, to 
whom your hearts retire on alfoccafions . 

5 Whether you fee him up in your hearts 
for the chiefeft Commander. 

My beloved* if you find all this done by you, 
:hen out of doubt Chrift belongs to you $ they 
rare all feverall^but they meet in one centered 
ferve together to make up one rule of mall, to 
know whether you have tooke Chrift to you 
or no • and I will handle them all diftin&ly as I 
have named them to you. 

. i Therefore confider whether Chrift be thy 
chiefeft excellency ^for it is natural to every man 
to feeke feme excellency or other. Indeed 
beafts, (b they may have that which isneceflary 
for the life and fervice of nature,it is enough for 
them 5 and it may be it is enough for all brutifh 
men, whole foules are buried in their bodies 
rhat are but fepulchres of men, in whom that 
fpe&acle of excellency which is rational!, be- 
longing to a man, is quenched in fenfuality. 
Thefe men/it rmy be,feeke no excellency at all-, 
but ft they miy live in pleafures, fo they may 
have that which belongs to their bodies,and to 
this prcfcnr life, .it- is enough for them. But a 
ma^ vv! o hath any thing ofa man in him, as he 
is a man, confidered in thefe higher parts of his 
fbule his Mind and his Will} he feekes another 
excellency futable to thefe parts :-hee fervesa 
higher, a more fpirituall immateriaJI fubftance, 

fuch 



1 



on the Sacrament. 



fuch as the fbule Is^8c according as mens mindes 
are of divers fafhioiis, fo they are in a way of 
fecking feverall excellencies for themfelves, yet 
according to their different ages. Children de- 
light in childifh things,and Co do men like wife, 
from whom this childifhnefle is worne 5 yet ac- 
cording to their feverall fafhion and undcrftan- 
ding, (b they feeke a feverall excellency. Some 
feek learning, knowledge & excellency in their 
profeffion 5 this is the excellency they would 
have. Some feeke great places of authority and 
command,and if they had their wifh,that is the 
excellency they would have. Some feeke the fa- 
vour of the Prince: Some to have a great eftate, 
that men may fay, he is w orth fo much, he hath 
fuch Lordfhips, fiich fairehoufes, and lands be- 
longing to him 5 if he had the excellency he de- 
fires, thefehee would have. Every man in his 
owne kinde, according as mens underftandings 
are ftronger or weakenaccording to their diffe- 
rent education 3 as it hath been more noble & in- 
genious, according to the feverall copanies they 
keep, where they find fiich and fuch things mag- 
nified.according to the feveral ages they live in : 
(As we fay fbmething is in requeft in one age, 
in one company,fbmething in another)I fay ac- 
cording to thefe feveral occafions,fb every man 
feekes a feverall excellency to himfelfe. Now 
confider what excellency thy heart defires > a- 
bove all things elfe, whether it be Iefus Chrift 
to be in him 5 to excell in grace ^ to have a ne.w 
draught of Gods image in thy fbule$or whether 

R 4 fbme 



53 



2.54 



Thefirft Sermon 



fom? fuch thing as I have named: Confider 
what is the proper vertue thou wouldeft: have 
thy (bale to exceUin, for there are feverall ver- 
cues }-every thing hath fosie vercue or other 
which is proper to it - r as the vertue of a knife 
is tocuc well- the vertue of a horfe to goe well ^ 
the vertueofafouldier to fight well} and t{ie 
vertue of a Chriftian to be a holy man • to bee 
holy, gracious, andunblameablein his conver- 
sion. Now what is the proper excellency 
rhy heart aim s at ? what is that thou efteem- 
eft thy verrue , that if thou wert put to thy 
choice that thou mighteft have a wifh granted 
thee 5 thou wou'deft moft defire ? Whether 
wouldeft thou defire this^to exceil in grace and 
holineflc, to have thy fi^fuL' lufts mortified, to 
have thy heart put into a holy frame of grace > 
or whether, (if thou wo aldcftdeale impartially 
with thy felfe) is it not fome other excellency 
that thy heart runnes upon > that thy thoughts 
and affe&ions are moft fer upon ? Confider 
when thou looked upon others, whatfcem?s 
moft gracious in thy fight, by what thou doeft 
moft value the excellency of another man ^ for 
it is likely th >u fb efteemeft thy felfe alfo: Con- 
fider therefore I fay what thou meafureft thy 
felfe andothershy: A man rhar is in Chrift, fets 
(6 much by himfelfe, and by every man as he is 
/; Gods Booke : as you fee, men are rated, and 
rheir wealth efteemed according as they are in 
the Kings bookes. See what thy heart faith to 
this, whether choafltceft Co much by thy felfe 

and 



on the Sacrament. 



and by every man el fe, as he is inGods favour, 
as he hath the eminency of grace and holinefle 
above others ^ or whether it be£ fbmeth-in g elfe 
by which thou rateft thy felfeand others: Con- 
fider what is that outward badge, that 'liverie, 
that cognizance thou defireft to. weare, vAvch 
thou wouldeft boaft of among men .• you (hall 
fee it in Paul $ (faith he) When Icomeamongft 
you, I doe not regard tk excellency of n&t*ntt 
wifedome^ I care not to come with that$ The 
time was when I prized it 3 as you prize it now^ 
but now (faith hee) it is another excellencic 
which I feeke, whichldefire to weare, (as it 
were:) when I come amongft you, to preach 
the Gofpell, (faith he) I care for nothing eife, I 
care not to bee thought to know any elfe, than 
Chrift crucified : Confider with thy felfe now 
what thou wouldft have tnoft eminent in thee, 
in the eyes andeares of men, that which thou 
wouldeft weare in the view of all the world; 
whether it be the liyeryof^Chrifi, taprofeffe 
the feare of God, CoexceM in graccand holi- 
nefs, though the world difgrace, defoife.Sc hate 
thee for it : Is this that thy heart defires > If/o, 
its.a.Ggne thpaftekeft Ghrift fo? thy exceNen- 
cie. Confider like wife what it is that thou 
efteerocft thy chiefeft wifdome/or it is thedir 
pofitionotmen before they be in Chrift,before ' 
they have experience of the waies of God, be- 
fore they be regenerate, whca they looke upon 
thofe waves in others, they reckon them fotfy, 
thy an ftjUJkmJeto every natnrall m#n: but 

when 



*55 



i Cor.ait.i. 



x S 6 



Deut.4.tf. 



Phil.3.78. 



Thefirft Sermon 



Matih.13.44. 



when they arc once in Chrift, then they are 
wildome umothem, that is, they reckon him 
the wifeft man that excels moft in thefe foolifh 
courfes, as before they deemed them. It is the 
Lords expreflion. Dent. 4.6. Tkk fhallbe your 
vpifedome before all people, to fyepe tny Lams and 
Commandements, Confider now what is that 
then reckoned thy chiefeft wifedome, before 
all people^ whether that which before thou 
thinkedft folly and weaknefTe, and hadftadif- 
pofitioninthyheartto contemne andfcorne? 
whether nowletteft thou it at a higher price, 
anddoft in truth thinkeitthy wifedome, and 
art willing that all the world fhould know that 
thou thinkeft fo ? By this you (hall finde whe- 
ther you make Chrift your excellency by confi- 
dering whether your hearts go this way or no, 
to feeke a vertue in the excellencies of Iefus 
Chrift, and fo (hew them forth to others 5 by 
examining whether this beethy^chiefeftwifh, 
that thou mayefVbee aChriftian- that thou 
mayeft be found in Chrift ^ that thou mayeft be 
able to fay as P<w/faid, / recfyn aH other things 
as drojfe, as bafe and vile things • onely to bee found 
in Chrifl, to be chathedinhu fightemfneffe, to 
cell in tne grace ofhisSpirit 5 this onely I p 
as moft excellent:,' and moft worthy 
is the firft. 

2 Secondly, confider what is thy chiefeft 

rr eafure, for you fee, Hee that had gotten the field* 

he gave all that hee had for iU and vent away re- 

)oicin<t\ for hee reckoned it his greateft trea- 

fare, 



ex- 
prize 
And this 



on the Sacrament. 



fure,and worth ail the reft.lt iscertaine,whofb- 
ever hath taken Chrift,doth foefteeme of him, 
he reckons him to be his chiefe treafure. 
You will fay:,How (hall I know it ? 
Why ,cor>fider what men do with their trea- 
fure/or it is certaine (as I find before, of excel- j 
lencie, To) every man hath (bme treafure or o- 
ther ^ The pooreft man that is, hath a treafure, 
fome thing that hee efteemes of, which hee 
makes account of .1 aske not, what thou art poT- 
feft of, but what thou mod e&eemeft ? for trea- 
I fares are as they are moft efteen*ed o£ A$ wee 
(ay of jewels, the wonh of them is according to 
mens fancies^accordingas they are eft eemed.fo 
it is with every mans treafure $ One makes this 
thing his treafure, another that. Now (I fay) 
confider what thou maktft thy treafure, and 
you (hall know what your trealure is, by thefe 
markes: 

i A man layes up his treafure in the fafeft 
place. Then if Chrift be thy treafure, thou wilt 
lay him up in the innermoft parts of thy heart, 
he fliall not dwell in thy tongue,he fhall be laid 
up in the clofet of thy heart 5 he fliall not dwell 
in thy outward man, in thy underftanding on- 
ly, but hee fhall be laid up in thy inward part ^ 
(that is) he fhall be pitched upon the very bet- 
tome of thy heart, and there he fhall reft, there 
thou wilt entertaine him, 

2 Againe, what a mans treafure is 9 that hee 
keepes wvh the greateft care, with the greateft 
warinefleandfblicitude. So wilt thoa the Lord 

Iefus. 



*57 



ObjeB. 
Anfww. 



Zj6 



The fir ft Sermon 



Gcn.1.31. 



[efus, when once thou layft him in thy heart $ 
chou wilt not be carefull for aoy thing,fo much 
as to keepe him fife ; that is, to keepe the affu- 
rance of his favour (afe, ro keepe him neere 
rhee, and thy felfe neere unto him : thy minde 
mil be more carefull of this, more than of all 
■ Sings elfe: Thou wilt then take heed of all 
chings that may eaufe aditlance betweene thee 
and him 5 thou wile then cake heed of wharfo- 
ever may lofe him, of whatfbever may make 
1 f eparation betweene the Lord and thee 5 thou 
wilt be more carefull for this, than any man is 
to keepe his health, or to keepe whatlbe ver it is 
that he makes his treafure. 

3 Againe, whatfoeveris thy treafure, that 
thou wilt moft efteeme, thou wilt fet it at the 
higheft rate above all things elfe. Before a man 
is in Chrift there are many other things, which 
in truth, (howfbever hce pretend fomething 
elfe) hee prizeth at a higher rate than Chrift 5 
worldly vanities before he is in Chrift, feeme 
great things in him^bur when he is in him once, 
he looks upon them with another eye. My be- 
lovedj you know there was a time when God 
looked upon the creatures 3 and they were exceeding 
good s evm all that are in the world 5 thofe things 
that menmagnifie fo much, I fay, there was a 
rime when they were exceeding good : but 
(nine hath blowed upon them, it hath blafted 
rhe beauty aad vigour of them, fo that now 
when the Lord looks upon them,this is the fen- 
tence that is pronounced of them, you know,in 

EccU 



on the Sacrament. 



2.59 



EccLi.i ^.Tkyare allvanitj and vexation of fpirit. 
Confider if thou bee able to looke on ail thefe 
things (even the bed things the world hath) as 
things being but meere vanitie; things wherein 
the Lord (owed not mens happinefle,and ther- 
fore thou canft not thh k to reapit there.If you 
mark but the expreffion the Wifeman ufeth in 

EcckfSzkhhc^ All things under the Sunne are but 
vanity: now there is a reafbn contained in thefe 
words why they are but vanity $ for waters you 
know, they afcend not higher than thefoun- 
taine,and they carry not any thing higher than 
their owhe afccnt ^ lb all the creatures that bee 
in the world, they be but under the Sunne^ there- 
fore they cannot afcend to that happinefle 
which is above the Sun, norearry you to that 
condition which is above,, for happinefle is a- 
boye the Suane, laid up in heaven. Therefore 
faith he, al! things under the Sunne,if they bee 
confidered to make a man happy, they are but 
vanity % Now confider whether thy judgement 
be fb of them or no, whether it bee conforma- 
ble to the holyGhoft, whether thou haft this 
conceit of all other things,but the quite contra- 
ry conceit of lefusChrift^ whether thou canft 
think of him,as of one that is raoft excellent^ & 
thy chicfeft treafiire,as one that is farre beyond 
all thefe 3 as one upon whom thv heart ispitched, 
as one in whom thy happinefle is contained, 
4 Againe, am^nstreafiireisthitwhichhee 

will bee atanv coft to get, hee will be at any 
paines to attaine it.lt is that on which his heart 

is 



6o 



Matth.6. i 1« 



The fir ft Sermon 



is beftowed/and affe&ions are occupied about. 
Is it (b with thee when ihou'comtneft to Chrift 
Iefus? arc thou willing to bee at more coft and 
painesto get him, rhan any thing befides? Is 
thy heart and affe&ions more btftowed upoa 
him ? For when a mans treasure if, there his heart 
it. I do not aske whether thou befto weft more 
time upon the matters of grace, than the du- 
ties of thy calling 5 but, whether thou doeft 
them with more intention, whether thou be- 
ftoweftthytimeand paines upon them, as up- 
on that which thou reckoneft thy treafure/arre 
exceeding all other? 

5 Fiftly,confider whether thou art willing 
to part with any thing rather than with Chrift 
Iefus: Forwhatlbeverisamans treafure, you 
know a man wil part with any thing rather than 
it. Is it fowith thee? hadft thou rather part 
with any thing than with Chrift? than to pare 
with a good confeience $ with the graces of the 
Spirit.or with any thing that tends toholinefle 
to build thee up further to the worke of Gods, 
grace? I lay, eonfider whether thy heart bee 
willing to part with any thing rather than with 
Chrift} for thou fhalt finde this,that Sathan and 
the world will cheapen Chrift, and when they 
come to bidding, they will bid well . Confider 
whether thy heart can give a peremptory an- 
fwertothe world, and fay thus $ I will not fell 
Chrift,I will not fell a good confeience for any 
thing ^ yea when Sathan and the world bid 
higheft, and tell thee as he did Chrift, thathee 

mil 



on the Sacrament. 



will give thee all the rhfa^ and aU tke glory in the 
world, If thou wilt part with chrift : Confider 
whether thy heart be ready to deny tyha? (be ver 
he offers to the, (as he wih be fore to offer that 
which will bee moft futable to thy difpofitio n) 
whether thy heart haeh taken thisrefblution to 
itfelfe; Chrift is ray chiefeft treafore, I will 
part with alhherefore, I will pare with liberty, 
with life, with gpod$, with credit >with pleafures 
with profits , with whatfoever is neare and 
deareuntome, ratherthan I will part with the 
Lord lefus. If this be thvhearts refblution and 
minde, then Chrift is thy chiefe treafure 3 that 
isthefecond thing, 

3 Thirdly, confider what is thy chiefe joy 
and delight, what is thy life ^(1 put them roge- 
ther,for that which is a mans chiefe ) jy indeed, 
is his IHe.) For we know, life is nothing elfe but 
that joy which the heart hath, wherby itisnou- 
rifhed and fed as it were ^ for life is not to have 
body and fbulejoyned together, to be a living 
manln that fenfe we ufually take l^for if that 
were life,, then thofe.in hell ftiould not bee (aid 
to dye the deatfyfor you know in hell there is a 
conjunftionof fouleand body, and yet men are 

Knot (aid to live there^for it is death which is the 
pnni(hmentoffinne:and indeed youfhall finde 
that there is focnething a mans hearc cleaves 
unto, wherein he rejoyceth, whichis the fame 
with his life. Therefore lookeas the Soule enli- 
vens the btxly 5 (o the conjqn&ion of the pre* 
fent things which hee reckons his joy, that is, | 

hist 



%6l 



Matth.4.8.^. 



L6Z 



The fir ft Sermon 



Cmt.5. *. 



his life,enliven his foul,he cannot live without 
them. Now if Chrift be thy chiefe joy, thou 
wilt finde this,that thou canft not live without 
him, as men are wont to fay of their delights 3 
Such a man cannot live without fiich a thing ; 
fo it is true of every man that hath taken Chrift^ 
he is not able to live without him, This life is 
no life, and therfore if there bebut a (eparation 
betweene thee and Chrift, if a mans confcience 
be as it were blouded for a time , hee findes no 
reft, hedothastheSpoufe in the Canticles > She 
feezes from one place to another, and gives her felfe 
no reft, tilljhe finde himi> and why ? becaufe it was 
he whom her foule loved. So youfhall finde. Be- 
loved, whatfoever it is that your foules love, 
whatfoever you make your chiefe joy ,you will 
take no reft, but as farre as you love and enjoy 
it. Therefore for the finding of this, whether 
Chrift be thy life and thy chiefe joy, confider 
what it is that thy thoughts feed upon 5 every 
wicked man, every man that is out of Chrift, 
rhere is fomething that his thoughts feed upon, 
fomc things there are , in contemplation of 
which the foulefolaceth it fe^fome pleafures 
that are paft,prefent, or tocome^the very thin- 
king of thefe are the greateft joy of his heart, 
! he rowles them under his tongue; even as a fer- 
vant that hath got fome daintie bit out of his 
Mafters prefepce, and eates it in a corner:; fb the 
I foufe of a man hath out of Chrift fome fecrer, 
i fome ftolen, fomc unlawfull delights, that it 
feeds upon,and delights in. Confider therefore 

well 



on the Sacrament, 



2.63 



well with thy felfe, whatbreakfaft thy morning 
thoughts have (that I may ib fay) what break- 
faft they have every morning, what is that Pa- 
bulum > that food of thy fbule, wherewith thy 
thoughts andaffe&ions arenouriflicd and re- 
frefhecUroraday today $ whether it bee Tome 
carnal ple&fure 3 fbme rcfle&ing on thy ftate.up- 
on thy wealth, upon thy friends, or whether it 
be on Chrift. See (as JDietfiexercifed it) whe- 
ther bee they thyjongtintk night timz? All car- 
nail men have lomething part whereby they 
comfort themfel ves, fomething prefenr where- 
by they cheerenp their hearts , fomething to 
come, fomething in hope. So every man that 
is in Chrift, he hath the comforts of the Spirit, 
the meditation of the privileges'that he hath in 
Chrift, the hope of Gods favour ^Thefe are his 
appointed food , thefe are the things that his 
foule feedes on in fecrct $ yea the very workes[ 
that he doth, that feemes to be thehardeft part 
of a Chriftians life; the very workes that hee 
doth in ferving the Lord from day to day, 
teven that is his meat and his drinke.- that 
is, it is as fweet and acceptable to his foule, as 
meat and drinke is to the hunger and thirft of 
his body. Now confider with thy felfe, whether 
itbefo whh thee, whether that which is thy 
continual! feaft, without which thou ranft not 
live, be Chrift} or the aflurance thou haft, that 
hee is thine,and thou art his ^ whether it be the 
privileges thop-haft in him^ and the things that 
belong to the kingdome of God 5 See whether 

S thefe 



PfaW*.*' 




264 




Proy.$o.»6. 




The Second Sermon 



thefe be rhy life^the things without which tbou 
couldft not live- or whether it becfomething 
el(e 3 fome ftollen delights,fome unlawfull plea- 
fores, fomething elfe that thy foule and affa&iv 
ons are fet upon. This is the next thing by 
which thou mayft trie thy felfe whether thou 
belong to Chrift or no, toconfider whether he 
bee thy chiefe joy , whether thy foule bee rnoft 
filled and fatisfied with him. And this is the 
third thing. 

4 The fourth is,to know whether he be thy 
chiefe Refuge $ If thou bee one that hath toote 
him and received him, 1 lay, he is thy chiefef e~ 
fuge. For every man hath fome refuge, fome 
cattle or other to which his ioule retires in all 
difficult and doubtfull cafes, by reafonofthat 
indigencie, that infoffinencie to which the na- 
ture of man isfubjeft. There is fomething that 
heemuft have to leane unto(marke it) for man- 
kind is like the generation which the Wife man 
fpeakes of: You know it is fa id of the Con- 
neyes, They are a generation not ftrexg: and what 
then } and therefore they have their tmrrowes to 
hiJethemfelvesin. I fay, fuch is the generation 
of mankind, hee is a weake creature , a gene- 
ration not ftrong, therefore there is fomething 
that hemuft leane to, fomething our of him- 
felfe, fomefufficienciebefideshimfelfe, fome 
ftrong bold, fome refuge every man hath ^ I fay 
every man hath fome refuge or other, whither 
| he thinkes his foule may goe.and where he roa> 
I have foccour in cafes dangerous, and in trou- 
! ' bies. 






on the Sacrament. 



t6 5 



bles. Now confider what is thy refuge, whi- 
ther thy heart runnes in all fuch cafes, towhac 
wing, to what ftrong hold : In dangerous ca- 
fts^ you f^e every creature hath feme refuge or 
arher. The Child runnes to his Mother, xhe 
CMcfcetas runne to the Henne. The Foxe to his 
earth. TheConnies to to their burrowes : So e- 
very Creature to their feverall corners and re- 
ceptacles proper to them. I fay fo it is with eve- 
ry man, fo hath every one of you to whom I 
fpeake, there is (bmewhat that is a fecret refuge 
to which your hearts flie. Now confider whe- 
ther thar be Chrift or foroewhat elfe. A cove- 
tous man(or rather a man of tfmworld)he hath ■ 
wealth for his ftrong hold, in which his hearc 
comforts it felfe ^ well, faith he, what change of 
tifcne fbever come, yet I have an eftate to hold 
me up 5 and when he is illfpoken of abroad, yet 
heeapplaudes hirtifelfe with what hee hath at 
home 5 The Courtiers, they have the Princes 
favour, that is theirrefuge, wherein they com- 
fort themft Ives ^ Thofe that are given to com- 
pany ,they f have good fellowes/uch as they.that 
are their companions, and fo long as they (peak 
well of them, they care not who fpeake ill of 
them • Some have a refuge of this kind,fome of 
another/every man hath his refuge. If you wHl 
fooke into the Scriptures, you fhall fee Davids 
rHFbgein any diftrefle, upon any occafion^ At 
Zigkg fat comfortethhimfelfe in the LerJ, his heart ]; 5^. }0 6t 
did fly to him as the chie£ens fly to the henne, 
there hee ccfmforted himfelfe, there he ftrow- 

S 2 ded 



66 



The Firfl Sermon 



Gen. ji. xi. 



Ifaiah. 7. 2. 



ded himfelfe, there he incouraged himfelfe in 
the Lord. When hee lied from his (on Abfoloo^ 
was not the Lord hfcrefuge > ret (faith he) he if 
mj buckler and ptjftrong hold, Pfalme 5. whicn was 
made upon that occafion. What was Iacobt re- 
fuge when he fled from his brother Efan > Did 
not hee goe to the Lord, and feeke to him by 
Prayer ? Lord thou haft faid thou wilt dee met goody 
now Iflieuutothee, Ibefeech thee perfornae 
thy promife* thou art my refuge, Confider o- 
thers now, what was their refuge? Jto&rwhen he 
had betrayed his Mafter Chrift, and his confid- 
ence was upon him for it> hee goes to the High 
Priefts,and brings the filver to them, why /ajfh 
he.you fet me aworke,you are the authors of ir, 
and I hope to find fome comfort from you^you 
fee he found little comfort in his mind, jet that 
was his refuge. The Kings of Jjrael and ludahy 
when they were diftrefled, they fled to J£gjf>t 
and to Ajhur, to this or that helpe, which (the 
Lord (aid) were broken reeds to them, but yet 
that was their refuge* This is the maner of eye- 
ryman beingout of Chrift,ofeveryunregene- 
rate man, that is in his naturall eftate, fome re- 
fuge he hath 5 friends, or wealth, or credit, or 
the favour of the Prince, (bmething or other it 
is : and if hebedeftituw and have no refuge (as 
(bmtimes it (b fellsouf) then hisheart is fnaken 
as the leavesof the forreft,Their hearts werejha- 
k§n even for feare of the ki»g of Aram % as the leaves 
arejbafyn itthcforreji: and why ? Becaufe they 
knew not how to defend themfelves, they had 

no 



on th Sacrament* 



no refuge to fly to. So you ft e it was with Betfi^a- 
zor/heMttfoAchitophel, and foSaul> when hee 
fees that hee muft die the next day, and that 
there was no refuge for him 5 then I fay their 
hearts fanke and dyed within them. And new 
cenfider how it is with thee, whatis the refuge 
to which thy heart flieth, and which thy heart 
make s moft account of (for every man thinkes 
withhirofelfe, change of time may ccme, and 
what (hall bee my comfort, whatflialibeemy 
ftrong hold at that time ?) Doft thou flic to le 
fus Chrift ? is he thy fqecour when thy heart b 
deje&ed at any time, and faints within thee ? 
from which fountainc doft thou fetch thy com- 
fort? Doft thou flie to Chrift, to comfort thy 
felfe in him, when thou art in a doubtful! cafe, 
that concernes thee as much as thy life/ whi 
ther doft thou goe forcounfell and dire&ioa 
is it to Chrift, to befeech him to guide thee, to 
dire&thee, when thou art preflcd hard? whi 
ther doth thy heart goe for iuccour and for help! 
to keep thy ftlfc fafe ? Is it toChrift,or to fbme- 
whatelfe? My beloved, I allure you this, that 

I' a carnall man thatisnot in Chrift ,in theft times 
of diftrefle knowes not whither to goe^he dares 
not goe to Chrift, for he feares that it.flhall bee 
asked him 5 upon what acquaintance? for hee 
hath beene a ftranger to the Lord^he was never 
acquainted with him 5 but a carnall man that is 
out of Chrift, he goes to his mufes, he goes to 
his farmes, he goes to his bullies, as the hunted 
hare was wont to doe, to goe to the places that 
_______ S 3 fhee 



t 



, 



r 



^ 



z6s 




TbefirftSermo* 



(hee ufed whert fhe lived quiet, thither (he flies 
vvhen the knowesnothow co efcape ^ fo in that 
fafhion it is with men, looke what things they 
*ont,to which their hearts had recourfein time 
of profperity^and what their haunts have been, 
to thofe buffies they flie : but alas ! they are but 
bullies, (uch as will not defend them. But now 
theChriftiati on the other fide., themufe, the 
farme as it Were (ic is but to exprefle ic to you) 
that his (bule is acquainted with, the ftronghold 
chat hee was wont co flie unto, upon every fe- 
verall evill,upon every ordinary doubt^upon e- 
very deje&ion,' discouragement, and iainting 
of heart^he w&Kvont to flie to Chrift,and there 
hee was wont to findecomfort, and thither hee 
goes in time oP^greateft difficulty in the day of 
deaths and tfifere he findes comfort. Coniiderif 
hee be thy chfeferefftgej for if thy heart hath 
taken him a5 hee Is thy chieFe fcxcellencie, thy 
<:hiefe joy, thy chief e treafure, fo he will be thy 
chiefeft refuge, yet wtrcn all things elfe are ta-i 
ken away, yet ttiit cover remamesfafe; Sup-; 
pofe thou be in prifbh, fuppofe thy creditebee| 
taken away {I meafle) thf worldly credit (for' 
the other credit cannot be taken away from any 
mmth3t hathChrift: ) fuppofe thy life bee ta- 
ken away, fuppofe thou be ftript of all that thou 
haft, yet thou haft Chrift for thy chiefe refuge* 
and thou thinkeft fo, and thy heart is fatisfied 
with it. As V4hI faith, when he was a prifoner, 
when hee was naked, wfenhee wasdeftitute, 
when he was ftript of all, yet (faith he) iknow 

whom 



op the Sacrament^ 



whomlhavetruftti^ As/rf hee fliojald fay 5 yet I 
have him fafe 5 yet my cover is over my head, 
yet I am iafe in my caftie, I haverhofen h i m* J 
hwthi/m in death, yea then (Shrift fee isadv^Ji- 
tage 3 heisacover, acaffle^nda)rfe6%e, 

5 Laft of all.* confider whom thou fetteft up 
for thy chieitftcmmttdersWhoatis to whom 
rhdo g^eft^ecMefe^commandfathiGje hearty 
You wNifa$^'hJDW ftall ITcnow that I Why (my 
belove<l}he whom a man feareth moft 5 and lo- 
veffr moft D that Uhe whofe friendship above ail 
others hee would Igaftlofe, and whofe difliifs 
and feparatJonhedGrhfrtK>lt fearp; sertajrily he 
willbe moddbedknt to bim, bee will be moft 
obfervant of him. Art thou focoChrift? take 
all things irt the world^if ttou> fet.up! hi^ as 
him Whcin thoumssfttfeiareft and iQveft 3 ;thpu 
Wilt moft obey him pSoagaine>fae; wfe§in thou 
thinkeft can doe thee the greateft good.and the 
greateft hurt.him thou wilt moftobey ^ifthoUr 
thinkeft in good eatneft that Chrift Jsabjexo 
doe it, certainly then thou wiltmeft obey him. 
As for example^if thou looke toany man mxhi \ 
world* a man that is out of Chrift., hee thinke? 
that the favour or the wealth of the King can' 
doe him more good and more hurt 9 than xhd 
favour, or the loffe of the favour of Chrift ; he 
thinkcs that wealth, or credit, or (bmething 
eKe (many things there are that hee thinkes) 
can doe him more good and more hurt ^ there- 
fore hee more refpe&s their command than the 
command of Chrift : but a man that fets up 

__ • S 4 him 



i6 9 



i Tim. 1. 1 a. 









*7b_, 



The Fir ft Sermon 



Heft, f • »• 



Din. 3. 

IT' 1 *' 



X*. 



him for hischiefe Commander, hee reguds no- 
thing clfe when it comes cocrofle ir^ when ic 
comes to thwart any command of Chrift, be- 
caufe hee fa:th thus to himfelfe in his heart in 
fecret: ItistheLord that can doe thegreateft 
good,, and thegreateft hurt, therfore I care for 
no more. So Nahotb hee cared not for Ababs 
wrath. So Mordtcaj cared not for Hamans dif- 
pleafure. So did the Apoftles, they cared not 
for the High Priefts, nor what they could doe, 
AUt\. So did the three Children (as you cali 
them) thy cared not for the fiery furoace ofNtbuch- 
hadnezir ,nor for all that he was able todoe $ and 
why ? becaufe they thought that Chrift, that 
God was able todoe them more hurt,and more 
good. Now take any Con minder in the world, 
when you regard not cbe$nmi(hment, nor the 
reward that hee is able ttPinfltfr or to give yoo, 
his authority is gone.- Now when you fetup 
Chrift, and thinke fo of Chrift, you are ready 
to obey him, andobevhim rather than any o- 
rher. Therefore confider with thy felfe this, 
and confider ferioufly - r aske thy heart the que- 
Vion,what is that thou fetteft up to be thy chie- 
r eft Commander? For there are three great Com • 
'manders in the world, that divide alJ mankinde 
betweene them aim 3ft ^ And that is Wealthy 
and E late ^ worldly Credit and Honour 3 to live 
in efteera*} Pleafores, and Delight. Now 
thinke with thy felfe, when any of theft three 
great Commanders come with any command, 
contrary to that which Chrift coramands^thinlc 

with 



I 



on the Sacrament. 



271 



with thy felfe what thoa wilt doe in fuch a c*ie m 
what waft thou wont to doe, looke to paft ex- 
perience 5 looke backe to thy former wayes,fee 
what thou waft wont to doe$ thinke with thy 
felfe, when fach a command comes, what thy 
heart reafons upon 5 if concupifeence,if a ftrong 
luft, if a ftrong impetuous defire come.and bid 
thee to doe fomething which is contrary to 
that which Chrift would have thee to do, what 
art thou ready to doe in fach a cafe ? If thy pro- 
fit, the maintenance of thy eftate, thy liberty, 
thy wealth,thy convenience in this world come 
and command thee to doe one thing* and thy 
confcience (which is Chrifts vicegerent) come 
in his ftead, and command thee another thing, 
what art thou ready to doc in that cafe? So 
whenthy credit, thy honour, and reputation, 
thy vaine glory (hall come and bid thee doe one 
thing, and Chrift (hall bid thee doe another, 
what is thy refolution, what art thou wont to, 
doe? By this thou (halt know whether thou Ict^ 
teft up Chrift, as the chiefe Cemmtudtrm thy 
heart or no,whetfter thou giveft him thy chiefe 
throne, whether thouexaltefthimforGodin 
thy heart $ you know when you exalt him for 
God, every thing then yeclds, if in truth hee 
befetup for God in thy heart : therefore con- 
fider what it is that thy heart fetshigheft, whe- 
ther thou exalteft him moft, whether (when 
any of thefe threatning, crying commands 
come) thoucanft uive them an abfolutc deniall, 
and fay with thy felfe, f w ill not obey you ^ and 

if 



l 7 i. 



Thefirft Sermon 



if they threaten imprifbnment 5 ordifgrace,and 
loffeof life, and if I doe not obey iuch a luft, I 
(hall be wrung and pinch t for ic,l ffaali lofe fueh 
delights 5 well, Iaiarefcdved tobeare all this. 
On the other fide, when they? Qiajlkom* with 
faire profers, you (hall have this honour, and 
this advancement, and this convenience: If thy 
heart caniay now, I will haweJM^neof you,fo)? 
I fee it is a command contrary to hfe that is 
above, whom I have fet up for my chiefe 
Commander; whom I refolve to obey, whom I 
rake to be greater than all the, friend (hip in the 
world,thap all the profits,pleafares.#£d credits 
in the world ^ I fiy,thus examine thy felfe what 
thy heart is toward Chrift, what it is to his 
command, and (let me touch that by the way) 
thou muft alfo (hew thy obedience to Chrift ip 
thy obedience to others. My beloved, there 
arc indifferent things , that are in themfclves 
not of moment one way or other, whether we 
doe them or notdoe diem $ and though the 
omiffion of thenrio themfelvesbe nothing,yet 
when it fhall bee of contempt, and negle<& of 
thole that are fet in fuperiour place over you, 
in fuch a cafe you ought not to doe it : this is a 
rule, and a true rule in divinity, that indifferent 
things may be omitted, except in two cafes, in 
cafe of fcandalJ,and in cafe of negle&,and con-, 
tempt of authority : therefore when there is 
negleft, when men fhew contempt, for that 
ciufe ic is to be done, though for the other it is 
net to be done. This Itouch but by the way, 

that 



on the Sacrament. 



*7? 



that yoa may confident in your particular oc 
cafionsi. 

Now my beloved, you fee thefe five things, 

by which you miy knovv if you have tooke 

Chrift, or no ; yee krtow when a rain comes to 

fckaraine himfelf whether he be a fit man.a nun 

that hath any right to come to the Lords table, 

heemtiftconfider whether heebee iriChrift, 

otherwife hed hath nothing to doe either with 

this privifedge^r with any other. Now to bee 

in Chrift, there mqft (as I faid) goe a double 

aft, there muft be one on thy owne fide, there 

muft bee one aft oil thy part to take him, and 

there muft bee an aft Oft his (>art,there goes out 

;a ftrength and a vertue from him, by which hee 

takes thee and comprehends thee. The rime is 

.pad, and I cannot proceed further ^ onely re- 

m^mberthis that hath beene (aid to you, and 

examine your felves by it, whether you bee in 

the truth.whether you make Chrift your chiefe 

Excelknck, yom chiefe Trvafurejdur chiefe Iby, 

| your chiefe Refvge> your chiefe Commtnier $ if 

thou finde that thou haft done this/if thou find 

thy heart wrought to fuch an aft as this, to take 

Chrift in fiich a manner, rhen thou haft Chrift., 

thou art in him, then thou haft right in him, 

and maift come with comfort : but if thou have 

knot, then I muft charge every one of you in 

the name of Chrift Iefus ( in whofe authority 

we come) that you meddle not with fuch holy 

myfteries. My Beloved, you knowSvhat I have 

often told you, there is a neceflity layd on men 

to 



*74 



r ff . 



7 he Second Sermon 



to come to the Sacrament $ you know hee that 
neglc&ed the Pajfeever n>n to lc cut off from the 
people. It was a very great finne 5 io it is to 
omit the Sacrament : you have diverfe Sacra- 
ments every Terme^ and if your buGnefle hin- 
der you from one, you may come to another ^ 
yea there is a neceffity lyes upon you to come, 
but yet we muft give you a double charge, one 
t hat you omit it nor, and another that yon ccme 
not hither unlefle you be in Chrift $ What haft 
thou to doe that art a profane perfon, thou haft 
nothing to doe with Chrift, thou that art yet a 
ftranger to him, that thou fhouldeft thruft into 
the Lords Table ? thou ought ft not to doe it, if 
thoudoft, thoueatep and dritfyt thine mne d<w- 
ttatioMy in (lead of thy falvation. 



R^W^^'SfiSW.^S^I^SS 



The Second Sermon. 



■ 



ANd fo now wee come to the life, and 
that is, that there is an Ad of Chrift to 
make an union betwixt us, that we may be his, 
and he ours .* there is an A# of his,that is,there 
is a certaine power or vertue comes from him, 
even as there doth from the Load (tone to the 
Iron, that drawes thee to him $ there goes out 
a vertue and power from him, as to the womaiJ 
that touched the hemme of his garment, than 

healed! 



on the Sacrament \ 



healed h££ bloody iffue j Jjupl^a pojv;er goes ou 
fromChrift to every man,; that is in him. 4 Km 
as you muft examtne4tby your owne aft, i fp m 
the fe^pnd place you are to examine itby.this^ 
confider whether there ^athgoqe o,ut anyiiich 
power fromChrift to take' and comprehend 
thee : For you muft know ' ttiis,thac when ©nee 
we are in Chrift, then there goes, forth an ef* 
fe3;u*U almighty power from Mm, l which doih 

cies of the heart, but it alters ^He very frame of 
it, it turnes the very rudder of the heart, fo that 
a manscourfe is toaquite cor&rary point ofthe 
corppafle v it is fach aa ahexatlpn as doth breed 
in us, not forae good conception on<efy pf purr 
pofes & defires which many have, which when 
they come to the birth, there is noftrength to 
bring them forth : but hcegiyep to us a power 
and ftrength to performe^hfm; That is^ee 
doth not put uponus a waffiy colour of pjro- 
feffion, but hee dyethus ingraine with g rice 
and hplipeflie. And therefore confider whether 
thou haft found any experience of fuch apower 
going out fromChrift to thy heart L This my 
beloved, differs from common graces, from the 
common forme of godlinefle, which is in the 
world, as much as the life differs from the pi* 
fture, or the fubftance from the fhadow, as a 
through-performance differs from a prefer, of 
an offer : or as that which hath fisewes and 
vigour differs from that which is weake arid 
pwerleffe. Therefore this power of Chrift 

which \ 



M 



I) 



, 






*** 



? 6 J 



pCor.4 



**•■ 



Anfoi 



1 be Fir ft Sermon 



which he jiqcS 'i o th and df flfufeth into the heart 

of werjTtriah rhac is iriTiim, B called the King- 

lome.knA the Khgdomt ofCbrifHt not in veori.but 

ijpo&enthat is, when once he rules but as a king, 

Wei exercifeth a Kingdomethere,and hee faith 

KKOtrclytous, I witttovefucha thing done- 

hey are riot weake and powerleffe commands 

chat hee gives to the heart of a man that hee 

dwell* in ^bx^(z\t}\h^rkKingi9medfGoditnof 

in midgut in power b that ts,thc re goes an effic*. 

cie with thdfe commands, there goes a great 

tlrength with ch M, that brings every thought, 

nd every 

BGam 

irfi| 

Chrift * whether any fuch power hath gone out 
from Chrift to thy heart. 

Biit you will fay, whaft is this power and ver- 
W aflcf in What manner is itmfafedinrothe 
i£Md? min/fbrthrsfeemestobee anarraribn 
of a thing afarre off? 

My beloved, we will explaine it as well as we 

;an to you,e^enasy6u fee an Artificer workings 

vith his inftrument, th^re goes a certaine ver- 

-ue out from that art which is in his minde, and 

guides the inftrument to make this or that, the 

which without it could not be done, when hee 

makesahy arificiall thing, as a knife or a f*o r d} 

or when the Potter fafhions the Por, his hand is 

fet oiworke* and there is acertairte invifible 

paflage,a certaine fecret influence of the aft that 

goes alcfag With hfchand^thatbrmgs f6rth fach 

• an | 



wtheSacramnu 



Vf? 



ap ^rtificiall things or £ ven as you fe$ the mem*i 
bers move^a man moving his armc 3 or his hand 
or any part of his body., there goes acertaine 
venue from his will, a certaine fecret power, 
efficacie, and command that ftirres thcm^hU! 
way or that way 5 the thing we fee not, yet we 
fee it in the effe&,or as you fee it in the creature J 
you fee the creatures that God hath made,tbey 
have all the feverall inftinfts, by which they are 
inftigated to doe this or that, you fee thebirds 
are inftigated to mike their nefts in fuch a fafhi- 
on, at fiich a feafon,fo every creature according 
ro his fever&U kinde. There goes out from 
God, who is the authour of nature to thefe 
workes of nature, a certaine vertue that puts 
them on, and inftigates them to this or that 
and as you fee an arrow that isflboc by the Ar 
cher, there goes a vertue together with it, that 
dire&sitjufttofucbamarke, fofarre, and no 
farther. So after this manner there comes 2 
power from Chrift to his members $ asfoone 
as a man is in him, there comes fuch a ftcret 
divine unexpreflable efficacie that workes upon 
the heart of him in whom he dwells. And ther- 
ifore the copjun&ion betweene him and us, is 
compared to that which is betweene the foule 
and the body 3 that a&sand ftirres us to and fro, 
according to its will and pleafure ^ fuchaneffi- 
cacie fhalt thou finde, if thou belong unto him, 
and therefore confider if there bee Sch a thing 
in thee or no. ; 

But you will fay, to what purpofe is this effi- 

J cacie, 



l/S 



Anfr* 



£«<ft 



M7< 



The Second Sermon 



cacie, and what cloth it iri my heart whtfn it 
comes there*? 

Why I will cell thse what ic doth i if is ex* 
prefTedinplaine termes2 Corinth. 5. ij.Wiiofo- 
everisinChriftis mide >a new creature y That is the 
worke ic effe&s 5 it is fuch a power and efficacie 
as makes chee a new creature ^ chat is, icbreakes 
in peeces the old building, it quite takes away 
chefirft print- As when a man comes to make 
anewftampe, the firftimuft bee removed. So 
that this efficaeie chat goes oat from Chrift, it 
hath a double vertue in thy foule, to weare out 
the old ftatfipe, to breed a death of tfie old na- 
ture, of the o!d man, to mine and break do wne 
the old building, and to fet up a new one $ and 
therefore confider with thy felfe, whether thou 
finde Tach a vertue as hath put thy heart into 
fuch a new frame as hath molded it altogether, 
and hath put it into another fafhion than it was, 
confider whether alllft thee be new. 

You will fiy^thisisftrang/hiufV all benew? 

My beloved, you khow the words they are 
cleare $ Old things arepaffida&aj, allthings are be- 
com nm* (In the fame place which I quoted 
before) that as the command was in the offering 
of the Pafleover,not a jot of old leaven, bat we 
muft part with it 5 Now this is the nature of 
feraven, ic is alway es purging out, and it will be 
purging out while we are here^only the efficacy 
and ftrength thereof remainesnot.Then thinke 
with thy (elfe, is all new in me ?Jooke what na- 
curall difpofition I have had : looke what nam 

tali 



en the Sacrament. 



rail lufts and defires I have had, fee what afts I 
was wont to doe,what old haunts and cuftomcs 
I have had,Iook what old company I kept,what 
old courfes I tooke, what my tra& hath beene, 
is all this akered,and every thing become new > 
(forfaich hee, it muft he anew creature^ a new 
nature ; ) That is, it is not enough for a man to 
have a newcourfe for a fir, to have new pur- 
pofes and a new change that comes like flafhes, 
I fay, that is not enough 5 you may have many 
new things in you that may be in old hearts.^ 
peeces of new cloth in old garments \ that will doe 
thee no good at all $ the Lord regards not that : 
like new wine inoldvejfell^ fb it is where there are 
fome new things that are good things in them- 
felves ^ in a carnall and old heart they are not fit 
for the heart, and therfore they never ftay long 
there : So faith the tzWL.VntanewpeeceimoanoU 
garment^ and it mahgs the rent greater * 

Therefore all muft be new 5 1 fay there muft 
be a new nature, that thefe new things may bee 
there, even as the feverall creatures are in their 
feverall elements, as the elements are in their 
own place,as the plants are in their proper (bile 
as the branches are upon their owne root. For 
then they flourifb, then they hold cut, then 
they.continue ; Therefore fee whether this vi- 
gour, thisefficacie, thisvertue hath gone out 
from Chrift into thy heart, whether it hath no: 
only renewed al in thee.but alfb hath given thee 
anew nature 5 That i^whether it hath wrought 
fuch a change in thee.that all the wayes of god- 

T ♦ linelfe 



*79 



iGor- ?• I7« 



Matth. 
17. 



9. 19* 



2.8o 



.Sfrfi- 



Anfvt* 



iCor.y. 



i Pec 3 13. 



The fecond Sermon 



iinefle and new obedien£e,become in ameafure 
naturall tothee, fo thic thou canft doe them 
cheerefully, even as wee heare^and fee,and doe 
naturall aliens, and chat thou doft them with- 
out v/earineffe : for yon know, things that are 
naturall wee are not weary of them ♦ And fo 
thou wilt doe them conftantly 3 for what is na- 
turall ftayesand abides by us,that itout-growes 
and out wearies what ever is in us befide . Mow 
hath there avercue goneout from Chrift that 
hath wrought all this in you, chat hath made 
all new* hath not onely done Co, but hath made 
lie nacurall to th?e 4 <? But you will fay, muftic 
(needs beefo, cannot Chrift take and compre- 
I hend mee, but there muft bee this wonderfull 
S change wrought,who can be laved then ? I have 
chen but little hope, when I am upon my death- 
bed, and then ftialllooke upon my old nature, 
andfinde nofuchworke as this wrought upon 
me. Beloved, I befeech you confider this, that 
there isa neceffity of it : It is fo, and it muft be 
fo, and except you have it,you cannot be faved$ 
you fee the words in the Scripture are moft 
cleare, IVhojbever it fo Chri(i is a new creature: 
Doe but confider whether it be fo or no 5 there 
muft bee a new heaven and a new earths You 
fee that was the great promife that was to bee 
[fulfilled in our times of thzGofpett. Is there not 
fa new Priefthood , is there not anew couenant, 
and hath not the Lord faid, there muft be a new 
heaven and a new earth ? That is^new graces from 
heaven, and a new company of men wrought 

on, 



on the Sacrament. 



z8i 



en, and changed by thofe graces? Shall thofel 
that are borne of old Adam receive a power ! 
from him, to make them like to him, to carry j 
his image, to bee corrupt, carnal!, and finfull 
a she is : and doe you not thinke that the New I 
Adam, the Second Adam, (hall have a3 much I 
efficacie in him ro make thofe new creatures L 
that are in him, that come to him? Certatnely | 
there is as much power, life, and vigour ir the j 
new Adam to change every man that is in him, 
that comes to him, to make them sew creatures, 
as in the old Adam, to make them like to him : 
Befides, hath not Chrift faidplainely, I came 
not into the world to fave foules onely, that is 
not my bufinefle alone (though that was a great 
part of the bufinefle and errand for which hee 
came into the world : ) but (faith he) I came to 
purifit a people to mjifelfe, zealous of good workgs : 
the 2. lit. Now if that were the end of Chrifts 
comming, doft thou thinke that hee will iofe 
his end? Wherefore it is impcflible that any 
man fliouldbeefaved, or have part in Chrift, 
that hee (hould bee in C hrift,or Chrift in him, 
except his heart bee purifyedfo, as tobeezea- 
j !ous of good workes. If Chrift dwell in thy 
i heart, thou may eft eafily know it 5 for doft thou 
' thinke that Chrift will dwell in a foule and 
uncleane place ? hath hee not pure eyes? And 
therefore itiscerrainewherefbever he dwells, 
that place muft bee a fit Temple for him to dwell 
in i) Wherefore of neaffity hee muft cleanfe 
thy heart, hee muft fafhion it 5 and keepe it 
T 2 pure, 



Tit.l. 14. 



Hab.x.i4< 



ZSi 



The Second Sermon 



pure, cleane , and fweet , (b as it may bee a j 
fit Temple for him and his Spirit to dwell 
and delight in. Befides, doth hee not looke 
to his glory in all thofe that belong to him ? he 
hath many eyes to looke upon them as it were, | 
there are many Spectators men and Angels , to fee J 
what thev are, and how they behave them- j 
felves ; If hee fhould have a company of men | 
to belong unto him that are carnall, perverfe, 
and worldly minded, that have crooked waves j 
like other men, would this bee for his honour? | 
would ienotbeefaid, Like men, likeMafter? 
would it not refleft upon him ? Certainely it 
would 5 and therfore the Lord fo orders it,that 
thofe whom hee hath redeemed, fiall bee holy in 
manner of converfation : Saith he, you mu(t bee as 
iam^ elie it will bee for my difhonour> Aslam\ 
hely, fo every one of you muji bee holy in all f»anner\ 
of converfation. Therefore let no man deceive 
himfelfe, tothinkehee can goe away, and yet 
bee in Chrift, and bee faved through Chrift, 
and the mercies of God in Chrift, whentheref 
goes out no fuch vertue and power from Chrift 
to change him, toworkeonhim, to alter him, 
to make him another creature. And there- 
fore I befeech you in the examining of this 3 
(for it is a matter of great moment) to confi- 
der with your felves, if this be wrought in you 
or no 5 whether you finde any experiment and 
effedfc of this mighty power, efficacie, and ver- 
tue ; and let me bring you a little to particulars. 
Hath there gone ont a vertue from him to ina- 

blc 



mtbtSatMmenu 



ifj 



Math 



1.1 



ble thee to beleeve? There is afaith required 
m the Defy, there is a faith required in the Pro- 
mfct of God,and tfcere is a faith required in the 
frovidenceoi God, to thinke thatevery particu- 
lar thing isordered by it •. There is alfo a faith 
in a!I the threat nings of God -• Now for the man-' 
ner of propounding, when the Scripture comes 
co propound any thing,it propoundsk thus,and 
no more^ as you fee in Mttf&fik writes nothin g 
but In the beginning God made heaven and earthy < 
^kv And fo the Apoftles write, Such a thing 
was done, lefts thrift teas Urnt of tfa Virgnt 
Murk: Thus andihu$hef did. Now when the na- 
ked objftd is propounded, other writers what 
they deliver or write is rationally They ufcf ea- 
fons and arguments to convince men of thofe 
things which the> deliver^ but when the Scrip- 
ture: fets downe any propitious of faith, it 
doth but barely propound them, for there is the 
Majefty and authority of God in them 3 to con- 
firmethem; 

But now here yon will demand (the propo- 
rtion being but nakedly lay d downe in the 
Scriptures) what will eflable a man to be- 
lleeveir.*? 

I I anfwer, that certainely there is a mighty 
power that goes out from God and Chrift, 
that enables thee to beleeve with efficacie $ (b 
that when theobjeft is fet before thee, there 
goes out a power from Chrift to worke faith in 
thy heart, whereby thou truly beleeveft it, and 
Co ti appeares in thy life .• Wee thiake wee be- 



£*#• 



Anfw. 



T? 



leeve 



84 



6 en. j. 



j.ii. 



The Second Sermon 



lceve thole things, but our lires doemanifeft 
the contrary 5 namely, That there is a power- 
full faith wroaght in as 5 for all the erroursof 
our lives (chough wee obferve them nor) arife 
from hence, that thefe Principles are not 
throughly beleeved 5 if they were, ir could not 
be that there fhould be foch inconfequences in 
the lives of men. Therefore confider if this 
faith bee wrought in thee, whether fiich a pow- 
er hath gone out, to worke ftch a faith that hath 
changed thy whole courft, as it will doe, if it 
bee once wrought in thee, by the power of 
Chrift: So alio confider, whethorrhere hath a 
vertuegone out from him to worke love in thy 
heart to the Lord 5 forotherwife itiscertaine 
that there is no man in the world that is able to 
love God, or to came neere him, for all love 
rifeth from Similitude , there muft bee an agree- 
ment and (imiJitude betweene thofe two that 
love. Now every man by nature is as contrary 
to Gods pure nature, as fire is to water, and 
without an almighty power to change his na- 
cure* and to worke apirticutaraffe&ioa of love 
hi him Jie can never be able to love God : there- 
fore it is the Btptifme of the holy Gboft, which 
workes this, Htwillbaptfe* you rriih the holy Ghoft> 
aniwithfa, chat is, with the holy Ghoft which 
is fire 5 1 mb ' multiply thyforrowes and conception^ 
That is,the forrowes of thy conceptions. Now 
love is as fire in the heart, and one fire muft be- 
get another^ And therefore you have in the 
common proverbe, Lezt n a thing that csnnot he 

bought 



on the Sacrament. 



i*$ ! 



bought mthmountami oj Gold and ftlver^ yet if 
thou be in Chrift, there goes out a vertue from! 
him that ftampes upon thy heart this holy affc-j 
dion, that breeds in theethisholy fire of love,' 
fo that thy heart cleaves to him,thou loveft him| 
with as true, with as genuine, as naturall,and as| 
fenfible love as thou leveft any friend, as thou! 
loveft any creature in the world. Confide r if 
this be wrought in thee oH&o. And fo/or thy 
knowledge, there isalfb a power in it 3 confider 
whether any fuch vertue hath gone out from! 
Chrift to make the knowledge which thou haft 
powerfull. 

You will lay, what b that > 
That is, to bring on theft truths which thy 
heart affents unto, to bring them with that evi- 
dence and fulnefleof demonftrarion, that thou 
(halt yeeld unto them, and praftife them accor-? 
ding to thy knew kdge. Beloved, there ismuch| 
knowledge among us>but who pra&ifeth accor 
ding to his knowledge > WeebpcvcGod^ fat wee] 
glorlfie Um not at God$ and the r eafon is, becauft 
there hath not gone a power with that know- 
ledge to make it lively and effe&uall, topaffe 
| through all the faculties of the fbule, and to 
over-rule them$ for if there were ffich know- 
ledge, it would alwayes draw affeftion and pra- 
ftife with it.Solifeewife confider, whether there 
hath gone a power from him to mortifie thy 
lufts iff however is in Chrifl hath crucified the fiejh 
vith theaffeffiont andlufii) not to lay them a- 
fleepe onely, but to mortifie and fubdue them. 
T 4 See 






Rsm.J.ii* 



Gail. $ . 24, 



tU 



lloh- 1.17' 



f 



The Second Sermon 



i 



iam.3.6 



L^k.i.34? 



See Hkewift whether there hath a power gone 
out from Chrift,to helpe thee to overcome the 
world, 7 be tufts of thine efe> the ktfis of the fejh 9 
andthe pride of lifi$ for whofoeverisiriChrift, 
overcomes the world ^ and all that is in the world. 
The world hath many things to worke upon us 
and to refift and oppofe us ^ It hath perfecti- 
ons, ithathdifgraces, it hath (lander* and re- 
proches,' which it#ftsupon holy men^nd up- 
on the holy wayes of God. And the mm that 
are a&ors in this, are the devillsfa&ors, though 
they thinke not fo, as the Apoftle Iamei capref- 
fethit^ Their tongues arefetonfireofktl.tod^i 
vife flinders and falfe reports, and to feften 
them upon holy men, efpecially upon thcMi- 
nifters of the GofpeiI> and fo upon the wayes 
of God ^ I lay they are the devills fa&ours, 
though they thinke notibj and thofe thit be- 
leeve them are the devills receivers '* the' one 
hath the devill in his tongue, the other in his 
eare. Bat the Lord hath appointed this* This is 
one chhlg whereby the world fights agamft the 
waves bf God,todilcoarage men and tohinder 
rhem that they might bee (tumbling blockes to 
chem. Spit was with Chrift ; heesM/ the falling 
of manji tn ifrael by reafctt o? this } fo was Partly 
as a deceive^ attdyet true y &; IS Confrier if thou 
haft this efficacie put into thv heart, that thou 
art able to overcome this, that thdn art able to 
overcame all the offences^ and perfecmions,all 
all the flinders and reproaches that are caft up- 
on the wayes of God 5 *and notwithstanding 

that, 



m the Sacrament. 



287 



thatytothinke well of them, and towaikein 
them,&pra$:i[e them.Likcwife^as it hath thde 
things on the one hand, fd it hath plea&res, 
prefermentSpglory^ riches 9 credit, and all things 
of that nature on the other 3 art thou able to 
overcome all thefe?So to (hut up thispoinr,and 
proiecuteit no further , thus you ftiall know 
whether you be in Chrift, for that is the point ^ 
Wehaveajfuram inhtm^ that if^e-as^e anything, 
mfhallbtheard^hm firft we jnuft be in him- now ■ 
to know whether wee be in him (as you have 
heard) there mult be an aft of ours^and (econd- 
ly.aaaft of hiSjWhich is this power that goesout 
from him y to change, to cake and comprehend 
us. So much for the firft rhing. 

Now for the fecond 3 if a man will apply or 
take tohimfelfe the priviledges wee have by 
Ghriftv as this particular pfiviledge of being 
heard in our prayers, of comming to the Sacra-" 
nietir 3 or any other } know this^ that it is not e- 
nough to be in Chriftonelyjbut there muft be a 
certaine qualification, a certaine immediate fa- 
(hioning v arid -preparation of the heart, or elfe 
chough thob/hift a right to the priviledges, 
though they belong to thee,y et choa art {ufpen- 
ded from the ufe,benefit 3 and comfort of them; 
Andthisisconfidered in tfrefe Five things. (I 
will britmme them briefely.) ' 

Firft, when a man comes to receive the Sa- 
cramenr,it s not enough for him tobe inChrift, 
no nor when he is come to doe fome other da- 
ties, bat moreover there muft be this alfo. thofe 

graces 



%n 



Levic. 13.17. 
28. 29. go. 



The Second Sermon 



graces thou haft, this change, this new crea- 
ture that Is wrought in thee.which is but a heap 
of particular graces, thefenm&be affedatdpir- 
redup upon fuch an occafion^ It is true, no man 
ought to corae, except hee have the graces of 
Gods fpirit wrought in his hart,that they may ly 
there in the habits,that they may be in the heart 
£ s fire raked in the afhes. But if a man will come 
to receive theSacrament,and fiiflfer thefe habits, 
thefe graces he hath tolieftillthere, he comes 
not as a worthy receiver 5 (there are indeed de- 
grees of un worthinefle) he comes not as a wor- 
thy receiver except he ftirres them up, except 
they be afted at that very time : as for example^ 
when wee come to receive the Sacrament, wee< 
ought then to have an efpeciall humiliation and I 
fbrrow of our finnes $ we ought then to have anl 
efpeciall love to Iefus Chrift ^ we ought then to ! ! 
have a fpeciall rejoycing in him, and in all the j, 
priviviledges wee have by him $ we ought then j 
to have a fpeciall love to our brethren, the men J 
wi th whom we con verfe,and among whom we 
live : now if a man come and receive, and doe 
notftirreup and aft thefe graces, hee receives 
unworthily, and my ground for it, is this 5 You , 
fee in the feaft ofReconcHiationjhe tenth day of j 
the feventh moneth,the Lord tells rhem there, 
jouJhaHcomc, andyouJhMhgtpt it, andyoujhallnot 
dozvporfa&c&\\\\% this enongh?no 4 He that doth 
nota&uaHjaffiitt hisfouk(Cmh heyhatdaj,k/hall 
be cut off from htsptopkjUv. % 3.2 7-That is, though 
they had an habituall difpoiition, and their; 

hearts!! 






on the Sacrament. 



X%9 



hearts were prepared to fbrrow for their finncs, 
and to take them to heart and bewaile them, 
this is not enough (faith hee) at this time you 
muft afflift your foules, that is, there muft be a 
ftirring up of that forrow. So likewife you find 
this in the feafts, in more places than one, that 
when they come to keep the feafts, at that time 
they (hall eat and drink, and refrelh themfelves, 
but in any cafe re Joyce, De*t. 1 2. and Deut. 1 6, \ 
I will not ftand to repeat the places 5 That is, It 
is not enough fbryou to have tbankfull hearts, 
to have hearts prepared for the(e things in the 
habit, but you muft then rejoyce, for ir is the 
feafbn of it ( for every thing if good wittfeafon) 
and the Lord requires it at fuch a time.-therfore 
thinke with thy felfe, whenfbever thou com- 
meft to receive the Sacrament, this is the time 
that the graces I have, the habituall graces,muft 
be new pointed as it w re^ they muft bee new 
whetted, new (cowred,that thev may b<* bright 
and fhining upon fuch an axafion, when the 
Lord calls for it, you muft then quicken and \ 
ftirre them up, that they may bee all a&ed in 
your hearts. 

And this is one r hing, that it is not enough 
foramantobeinChrift/o take the priviledges \ 
that belong to him$ but there is a certaine qua- 1 
lification required, that muft bee done at that | 
time when the Covenant is renewed^ And this 
is one, to have the graces thus afted. 

Secondly, there mattbe a new Reconciliation , 
i For the Saints, thofe that are within the cove- 
I nant^ j 



Ecclcf.j.tf. 



%90 



TbtSecond Sermon 



* Sam. ii. 13. 



nant,thofe that are regenerate men, (you muft 
marke it well., for it is a point of much ufc(*hen 
they commit finnes againft God, the guilt of 
their finnes is retained: though they are within 
the Covenant and are nor cut off from Chrift, 
but are in him, yet (I fay) when they have fin- 
ned, the guilt of that finne continues, and is 
continued till they be reconciled aedrenewed 
by faith and repentance 3 as ycu fee it was with 
I)*vid\ mtkan would not havefaid when hee 
came to him* Thy fames jre forgiven thee, if there 
had notbeene a new things if there had not 
beene a thing done at that cine 5 and therefore 
it intimates fo much,that before his fin was not 
forgiven ;that is, the Lord was angry with him. 
You muft know therefore this, that when a re- 
generate man finnes, there is oneiy a particular 
guilt ^ the uni verfall guilt of fihne returnes not 
(for that would cut him quite off, that would put 
him abfolutely into the hare of damnation) but 
it is a particular guilt for every particular finne^ 
that is, even as a father is plealed well with his 
fonne, and knowes him to be his fonne 3 he is af- 
fected to him as to his fbnne $ yethee hath done 
fuch a particular aftion that hath offended him, 
and for that particular offence hee withdrawn 
himfelfe from him, hee carries not himfelfe to 
him as he was wont to doe,being offended with 
him for fuch a fault $ now till the fbnne hath rc> 
coddled and humbled himfefe for that par- 
ticular aftion, though the father hath an hun- 
dred gifts to beftow on him, yet hee (hall have 

none 



on the Sacrament. 



none of them, till he hath reconciled himfelfe $ 
So thinke with t hy (elf e (if any finne lie in the 
way when thou commeft to partake of this pri- 
viledge toreceive the Sacrament.or when thou 
commeft to call on God for any particular mer- 
cies to have any requeft granted ^ thinke then 
with thy feife, fuch a finne I committed, I muft 
humble my felfe for it, I muft labour to make 
reconciliation, labour to have this taken away ^ 
that my Father may bee reconciled to mee ^ 
then come and take the pri viledge , for now it 
belongs unto me $ therefore there is a neceffity 
of * enewingourrepentance and reconciliation 
moft exa&ly, and to take a very particular exa- 
mination of ourwayes whenweecome ro re- 
ceive the Sacrament, or when wee draw neere 
to God upon fuch (peciall occafions, left our 
Father (though he be a Father to us) have fome 
particular quarrell againft us^for even he whom 
we call Father, 1 Peter > 1. 17* judgeth ever) man 
(even his ownefbnnes) without refpetf efperfom^ 
that is.he did not beare any ill in themrthus you 
fee did he with M<yfes> With David 9 and others, 
and the like he doth with all the Saints. This is 
the fecond qualification that is required before 
ycu can have any part in any of thepriviledges, 
before you can attaine unto this aflurauce, to 
askeandhave^ therefore it is not without ufe, 
and that not in the Sacrament onely, but alto in 
that which we have to deliver. 

Thirdly ,(uppofe there be no particular fin, 
fuppofe the grace yeu have be a&ed, when you 

come 



%9%> 



z$z 



Thefecoad Sermon 



come to receive the Sacrament, yet there is a 
third thing required, a third qualification that 
muft be found in the heart of him that will be a 
worthy receiver , and that is, toobfervewell 
what difiancz isgrowne betweene the Lord and 
him ever fince the time that he hath in a more 
particular manner beene reconciled to him. 
This is another thing than what we named be- 
fore, toconfider what roft hath growneupon 
his fbule, what foile his heart hath contra&ed, 
by converfing in the world, and by medling 
with worldly and earthly things 5 for the foule 
gathers (bile with medling with them, even as 
the hands doe 3 now thou muft thinke with thy 
(elf when thoucommeft to the Lord and draw- 
eft neere to hits in tHis^cr any other duty, thou 
muft recover that diftancc *.g.«ine,and bring thy 
heart neere r to the Lord, 1 hou n; G ft draw neerer 
to him.thou rr.uft get thy heart to a moreclofe, 
a more neere, and inward conjunction with 
him, thou muft labour to have that hardneffe 
that thou haft t qmrafted (as it will be in a little 
continuance of time) thou.mt:ft labour I (ay to 
have that tooke away and removed, to have 
thy heart foftned., to have the ruft rubbed off; 
thou muft labour f o have all thefe things done. 
For thou muft know this, that though there be 
not a particular firme committed, yet ?s we fee 
the outward man is fabjeft to a wafting, though j 
there be no wcunds* though there bee no (ick- 
neffe, though a man be in perfect health, and all \ 
is well with him, and heobfervealltherulesof 

diet/ 



on the Sacrament, 



19} 



diet, yet (I fay) you fee the outward man is fub- 
je& to wafting, to fainting, to weaknefie, and 
decays and therefore there mart be a renewing 
of dyet, and of ftrength, or elfe it cannot bee 
able to hold out : So it is with the inward man, 
though there bee no particular finne, though a 
man did keepe fbme good course in the wayes 
of godlinefTe, without running out eminently 
or evidently, yec he is fubjeft: to a fecret decay, I 
Co that fbmetimes he muft have fomefpeciall 
meat, fbme fpeciall feaft, which the Lord hath 
appointed for that purpofe(forhedoth nothing 
in vaine : ) And if chis Sacrament could b j fpa- 
red,that a mm might keepe the ftrength of the 
inward man wichout it , the Lord would not 
have put you to this trouble, but he feeth it ne- 
ceffary and therefore he hath appointed it to be 
received, aid that often, that you might feed 
upon the body and blood of Chrift, that you 
might eate his fle(h, and drinke hi3 blood, and 
gather new ftrength from it ^ that when there is 
a decay of grace in your heartsjou may goe to 
this Fountaine, and fill the Ciftemesigatne to ] 
recover ftrength.For when a man comes to the 1 
Sacrament as hee ought, hee gathers a nevv ! 
ftrength, as a mm doth from a feaft $ his heart 
is cheered up as it is with Flagons, of wiue ,, | 
heisrefrefhed, his hunger andthirft isfatisfy- 
edj that is, Thede(ire3of his fbule that long 
after Chrift.after righteoufnefle,and aflurance, 
are quickened and refrefhed. And this is the 
third thing. 

Fourthly, 



294 



The Second Sermon 



Fourthly 3 facfides all this,Firft,the ftirringup 
of the graces, and the a&ingof the habits 5 Se- 
condly , making thy peace and reconciliation 
with God, and removing of any particular of- 
fence that is betwixt God and thee; Thirdly, 
this fcouring of the ruft, this remooving the 
diftance between God and thee, the foftning of 
that hardnefle which thy heart hath con tra&ed, 
this recovering the ftrength that thou haft wa- 
fted- There is befides all theft a fourth thing 
required, which is, that th ere bean mention^ a 
particular were ife of thy mlt 9 in taking Chrift,of 
thy defire to Chrift, and of every grace that 
knits thee and Chrift together 5 For there are 
certaine cementing graces, certain glewinggra- 
ces,that joyne Chrift and thy foule together/as 
Faith and Love 5 thefe are the t wo miine graces, 
there are a great traine of graces that follow 
them, but thefe are the chiefe, and rhefe I fay 
muft bee intended, for what is the end of the 
Sacrament ? Is it not to knit the knot ftronger 
betweene Chrift and us, to make the union 
more fall and pertcft? isicnot toincreafe our 
willingnefle to take and receive Chrift ?for you 
know all the a&s of the fbule may be intended. 
Put the cafe there be a refolved ad in the heart 
and fbule of any man, whereby hee faith thus 
with himfelfe^ lam refblved to rake Chrift^and 
to ferve and love him for the time of my life, 
yet this refblution of his, though it bee perfeft 
and fiacere,may rece/veintcntio«^whenaman 
is willing to doe any thing truely 3 there may be 
degrtes 



on the Sacrament. 



degrees added to that will $ when there is light 
in a room(when thou bringeft in more candles) 
that fight may be increafed:fo it may in this, to 
may your faith and love 5 (by faith I meane no- 
thing but the relblution of the heart to take 
Chrift^I meane not the belceving parr, but the 
taking parr, the aft of the will taking Chrift, or 
receiving him, which is nothing elfe but the 
choice of the will that refolves to take htm.) I 
doe but rouch this by the way, becaufeitisa 
point 1 have handled already atlarge$ the thing 
1 3yme at is this ^ I fay the glewing graces are 
thefetwo, Faith and Love, whereby you thus 
take Chrift for your Lord and Saviour $. Faith 
islike the part of the compaffe that goech about 
and doth theworke^ and love is that cemen- 
ting grace whereby wee are more knit unto the 
Lord 5 they have both their office and their 
place 5 You know love is an uniting affeftion, 
therefore this is the definition of it, itnaitfirt 
of union with that it lows. Now when thou com- 
meft to receive the Sacrament, or to pray, or 
put up any fpeciall requeft, when thou com- 
meft to have to doe with God, to make ufe of 
any priviledge thou haft in Chrift, thy chiefe 
bufi nefle is to intend this faith and loveat flic h 
a rime to draw thee nearer, to make the union 
perfeft. 

You will fay, how is this increafedandhow 
is it intended? 

I anfwer 5 Two *vavesin the Sacrament,one 
way is the very repetition, the very renewing 

V the 



*9$ [ 






1$6 



The fee and Sermon 



the covenant, the very doing it over againe,the 
refblution of taking him, (for there is a muruall 
covenant,you know,betweene Chrift and us; it 
is confirmed to us in the Sacrament, heecon- 
firmes his, and we coafirme ours, as the friend- 
fhip betweene Jonathan and David wzs increa- 
fed by the renewing of the covenant., or elfe 
jwhy was it repeated ? The very repetition of 
'che a& intends the habit, the habit is increafed 
by the repetition of the ad, though it were no 
more ^ fo the renewing of the covenant exerci- 
feth thy faith, it fets aworke thy faith and thy 
love, when thou commeft to receive the Sacra- 
ment, the very intention is increafed : but this 
is not all. There is another thing in the Sacra- 
ment that much increaftth it, and this is a thing 
I would have you chiefly to take notice of$ that 
is the very Sacrament it felfe, the elements of 
bread and wine delivered to thee,withthe very 
words of the Mmifter, Take andeate, tins is mj 
bedftha nets broken for tfo? ^ Take and [drin^ this 
it my blood that wtffied, &c. For when thele 
words arefpoken to us, ifwedidonfider well 
of them,and thinke thus with our felves.Thefe 
words that the Lord himfeife hath appointed 
the Miniiter to fpeake (for therein is the force 
ofthem, that they are of the Lords owneinfti- 
tution) therefore the (Irength of every Sacra- 
ment Res in theinftitution^ thitisarule in Di- 
vinity :the Papifts themfelves, who have added 
five other Sacraments, cannot deny, butthat[ 
every Sacrament muft have an immeditate in- 
ftitution ■ 



on the Sacrament. 



*97 



ftitution from Chrift hlrnfelfe, even from hi.' 
owne mouth, or tife thereis no ftrcngth in it ; 
fo that even as it is with all things that are i) re- 
bels of other thing?, (as take marks in fieldr tha 
fiand (or the divifion of fe verall mens ri^ hts >. 
take counters that (tend for thousands and hur 
dreds 5 the very effence ofthefe thirgs ftar ds ir 
theinfHrutionofthem^SointheSacremcnr 
except thefe words were from the Lords own 
mouth that delivered it, this very delivering of 
the bread and wine, betega figne to you <»f the 
forgiveneffeof your finnes, except the Lord 
had thus inftitmed it, there hadbeene ho force 
in it. I fay, confider, they are words that the 
Minifter fpeakes.notin an ordinary courfe, but 
he is appointed by the Lord himfelfe to fpeake 
them 5 and now when thefc words make a new 
impreflion upon thy heart, it addesan intenti- 
on to rhy faith and love. For example, (to make 
it a little more cleare to you, that you may un- 
derstand it difiic&ly.) The Lord hath faid this, 
he will forgive the finnesof all thofe that come 
untohim,he wilforgivethem that forfake their 
finnes, and take Chrift Iefhs,and love and feare 
him for the time to come. The Lord might 
have fufFeredit togoe thus in general!, that 
hee hath delivered it unto you, and no more:. 
But he thought good to goe further, and fiy 
thus to naankinde: It is true, I have faid it, 
hat I will not content my felfe with that, bat 
will adde certaine feales and fyrobolls, cer- 
taine externall fignes, that thou fbalc fee and. 

V 2 looke* 



X98 



Ceu.ji.4 8 ' 
Gen 9.^, 



Gen.?. 1 4,1?, 



The fecond Sermon 



looke on ^and I fay to thee, this covenant have I 
made with thee, and when thou feeft the bread 
and wine delivered by the Minifter, know this, 

Ithat the thing that thou feeit is a witneffe be- 
tweene thee and me : That as it was faid by L j. 
ban and Jacob when they made a cbvenant, T&r 

pone bee mineffe betmene us : And God (aid to 
Noah, When! look^ upon the.Rainebow^ it fhall bee 
4 fgne that I will deftroy the earth no more after 
this mamer-jvhcn the Lord hath (aid ir,and hath 
appointed this outward (ymboll that thine eies 
looke upon, I remember the covenant and this 
as a figne betweene us, this fhall binde me to it 
and him likewife. Now when this isdone anew, 
(rt may bee every month) this isa wondrous 
great mercy, this is amervellous great helpe (if 
it bee rightly anderftood ) to ftrengthen our 
faith. Doth it not helpe us, when we fee the 
i\aine-bow which the Lord hath appoinred to 
put him in mindeof his covenant? / will re* 
member mfcovenvt^ rthenlloofyonthe Bowinthe 
Clo:id y it fl)aSconfirmeme andlmUnotbreakg my 
covena r tto deft l roj tht worldwitb a flcod- So this ad- 
miniftration of the Sacrament, when the Lord 
lookesupon ir, hee cannot but remember his 
promife and his covenant, of pardoning our 
finnes ; And when thou lookeft on it, thou art 
aflured of ir, for hee hath (aid it ^ it (hall bee a 
figne and a witneffe between us^Now I fay that 
new impreifion that thefe words (thus contri- 
ved and underftood, and delivered by the Mi- 
mifter) make upon the heart, intends our faith 

and 



on the Sacrament. 



and love $ as indeed it is a great matter to have 
it fpoken to us by a Miaifter of the Gofpell/ent 
from Chrift^ from hisowne moxxthtfakgandeaf, 
this is my body that is broken for you $ and this is my 
blood that veasjhedforyov and for many, jot the re- 
mifionoffinna. This is the fourth qualification 
that is required, that our faith and love be in- 
tended, and our union increaled 5 that the will, 
refclution,and purpofe of taking Chrift for our 
Lord, receive more degrees ^ that fo we may be 
more faft and firmely united and knit to him \ 
which I fay is done partly by.the repetitionon 
both fides (for the very repetition doth it$)and 
partly by a new impreffion, that thefe words 
(tafaeate^&c) make on the foule. Now I adde 
the laft thing which is required,(ftil remember 
the maine thing w« are upon, that it is not e- 
nough for thee to be in Chrift, but if thou wilt 
bee a worthy receiver, thou muft have thefe 
foure qualifications in thee, that I have named 
already, Thou muft reconcile thy felfe anew, 
thou muft rub off the ruft from thy fbule which 
it hath gathered^thou muft recover thediftance 
that is growne betweene God and thee $ Thou 
muft adde an intending and an mcreate $ Thod 
muft adde more degrees to thy faith and love, 
and after all thefe.) 

Fiftly and laftly, this is alfb required (which 
is much for our benefit and comfort) namely,, 
toputup thyrequeft, when thou comeft neart 
to the Lord in fhe Sacrament; Now thou muft 
not only do this, but thou muft alfb make fomr 

v 3 ufe 



199 



1 Cor.xir** 






c35 



300 



ier.3x.34; 

Ezech.3^ *6- 



TbeSecond Sermon 



[ife of the covenant which the Lord hath made 
with thee for his part,fo that thou raayil chinke 
this wkh thy felfe 5 when I come to receive the 
Sacrament, I have but two works to doe D one is 
ito recovenant with the Lord ., and to renew my 
repentance, and to fet ail eaven ^ nnd the other 
is to remember the Lords covenant. 
You will fay, what is the Covenant > 
It is a covenant that confiftsof theft three 
things or points; Iuflificatioa, I mil forgive thy 
fi&s^ SanSificatio» A I will makgyonnm hearts anl 
new fpirits 5 and the third, All thiags a'eonrt^ 
that is, I have made you heires of the world, 
heires of all ihing?, vou have all the promifes 
belonging; to you that belong to this life, and 
that which is to come^thi s is the covenan t which 
the Lord hath made.Now thou art bound when 
thou come ft to receive the Sacrament,not only 
to remember this covenant, Doe this (faith he) 
inrtmembrAnce of ate $ and not barely of me, and 
of my being crucified for thee, Sc of all the love 
that I have fhewed unto thee, but alfb in re- 
membrance of the covenant, and of thofe gra- 
cious promifes, which are the particulars of 
which that Covenant is the firnime : and there- 
fore,thus a man is to doe. What? hath the Lord 
vouchfafed me this favour, that I may come t@ 
his Table, I may come and renew the nuptials 
1 and my covenant with him ? Surely, then I will 
looke about and confider what I want ; v. hatre- 
queftlfhallputupunco him$ for there is no- 
thing that is wanting,but it is within this Cove- 
nant 



on the Sacrament. 



301 



nant} and thou arc to put up thy requeft in a 
(peeiall manner, whatfoe ver it be, be it concer- 
ning things belonging to thy fbule, toJiavea 
ftrong (uft mortified, to have thy hard heart fof- 
tened, to have Come fin that lies upon thy con- 
ference forgiven, and to have that forgivenefle 
aflured to thee : be it any thing that concernes 
thy particular eftate, if it be to be delivered 
from a potent enemy, or whatfbever it be, put 
up thy requeft,& chat largely, open thy mouth 
wide, that is, make thy requeft full, feare it not. 
Put the cafe (againe) it be fbmewhat that doth 
notconccrne thee, but that it concerneth the 
Ghurch abroad, or the Church at home, it is 
a cafe that much concernes any of thefe in the i 
Church, put it up to him, and put it up with 
confidence. For this is a marriage day (as it 
were) it is the time when he reacheth out his 
fcepter (as you know the things I allude to) 
and thou mayeft come to his prefence. You 
know, when Hefler was admitted to the pre- 
fence of the King, then laid he, Whatrequeft 
haft thou? when thou art admitted to the fami- 
liarity and prefence of theLord,he looks for it, 
he asks what requeft you have to put up to him? 
and the promifes are large enough, 1 will give it^ 
whatfoever it bee 5 if you ath$ according to mj will: 
and therefore doe in this csfe as Mofes ufed to 
doe: you fhali find when Mofes drew neare unto 
the Lord, when he was admitted into his pra* 
fence,and faw him face to face (for that was the 
great pri/iiedge Afo/e?/ had) when there was any 

V 4 fpeckll 



EfterH< 



$Ol 



jExod.33.13. 



Rom. 8.32, 



2Khig.4-34. 



The fecond Sermon 



fpeciall apparition of the Lord to him, Mofes 
makes this argument : (faith he) It is a great 
mercy ithat. thou wouldeft (hew me this, that 
ftchapoore man as I am, fhould have this pri- 
viledge, and give me leave to make ufeof it: 
Lord^ ifl have found favour inthyfeght> that is, 
fincej-hou haft vouchsafed me fuch a favour in 
rihy. fighr, do thus and thus for mc : you fee he 
made this requeft for the whole Church of 
God,and (aved them, or elfe they had been de- 
ftroyed. If thou haft not any particular argu- 
ment in this cafe, fay , It I have found favourin 
thy fight, do this : fo I fay, when thou haft this 
promife confirmed, that Chrift hath given 
himfelfe to thee, andthefymboll of that pro- 
mife is the bread and wine which he hath given 
to thee,putupthyrequeft:Q Lord,if thou haft 
vouchfafed to give me Chrift, wilt thou not with 
him give me all things elfe? Lord, if I have found 
favour in thy fight, to doe fo great a thing for 
me, deny me not this particular requeft. . Thus 
we ought to doe, efpecially when we come to 
things that are beyondnature ; when we come, 
let us confider with our felves, Indeed I have a 
naturalldifpofition that carries me ftrongly to 
evil], I (hall never be able to overcome it, there 
are fuch duties to doe, I (hall never be able to 
performe them : In fuch a cafe rhou muft doe it 
the more earneftly, thou muft figh and groane 
to the Lord. Elifhab when he comes to doe a 
thing fo much abbve the courfe of nature, as to 
raifeadeadchildeto life, hee fighed unto the 

Lord 5 



on the Sacrament* 



Lord, that is., he prayed earneftly. Eliah, when 
he would have Raine, he cryed, he tooke much 
paines, he prayed.So muft thou do in this cafe : 
and know this for thy comfort, that though 
I thou thinke thou (halt never be able to do thefe 
things, to overcome fiich lufts, fuch hereditary 
difeafes , yet the Lord is able tohelpe thee : 
though thefe are paft natural] helpe, yet they 
are not paft the helpe of grace^though the fpirit 
in us luft after envie : yet as the Apoftle lames 
faith., The Scriptures offer wore grace > that is, the 
Scriptures offer grace and ability to doe more 
than nature can doe : nature cannot heale a fpi- 
rit that luiteth after envie, or any other thing 5 
a fpirit that lufts after credit, after money 3 after 
the finne of uncleannefTe, or whatfoever is pre- 
fented : now the Scriptures offer that grace, 
that will overcome any of thefe finnes, be they 
ne ver fo ftrong^or fo old- Chrift healed heredi- 
tary difeafes, he healed thofe that were borne 
lame and blinde; (b though thou be borne with 
fuch lufts,Chrift is able to heale thee $ vou fee a 
Prophet could heale Naaman of his leprofie, 
when there was no other that could doe it 5 (b 
faith Chrift, Comeunto tne all ye>andl will heakyou. 
So that ycu fee we muft put up our requefts to 
GOD. 



T& 



303 



lam.?.ij\ 



Iam-4^- 



Matttaii. 28, 



3©4 



The Third Sermon 



DoB. 



*»fj» *&* *4f* *&> *»t*» *4fr *&» *£"* *3r* *^> *4*» <Vfr» cir> <&> 
«4s> <4** *^* «#* *j* *$** *T* *?* «"fc> *** 

The Third Sermon. 



WE have already imde fome entrance 
upon the words: I told you what the 
Apoftles (cope is in them, which is* to make 
knowne to all Chriflians to whom he wrote, a- 
nother great priviledge , befides that w hich he 
named before, that is, that he that hath the Sonne* 
hath life ^ this (faith he) is another priviiedge, 
that what foever you askgifoufhallhave; onely re- 
member that you have this aflkranceinhimj.hi& 
is, in Chrift Iefus^That point (what it is to bee 
in him, that it may be the ground of all the be- 
nefits and priviledges we injoy) wee handled 
the laft day. Now we come to the priviledge it 
felfe, If x»e aske any thing according to his mil, hee 
hearethus. Thewordsarefoplaine, I (hall not 
need to fpend aay time in opening of them,but 
deliver you the point that lyes (b evidently be- 
fore us : which is this, [That alltheprayers of the 
Saints made upon earth, are affuredly heard in hea- 
yen] whatfoeverweaske, (faith he) according 
to his will he heareth us, onely tlu conditions 
rauft be cbferved. When you heare fuch a ge- 
nerall as this, it muft be limited, there are cer- 
tairie bounds fet to it, which we will name un- 
to 



on the Sacrament. 



to you: which are theft foure conditions.Firft, 
all the prayers that are made upon earth (hall 
be heard in heaven, if they be theprayersofa 
righteous man, and are faithful! and fervent. 
Theperfbn muft be righteous, that muft firft 
beremembred : becaufe, although the prayer 
be never fo good, yet except the perfon be ac- 
cepted from whom it comes, the Lord regards 
it not : you know in the old Law, the blood af 
Swine was reckoned an abominable Sacrifice, yet 
if you take the blood of (heepe, and compare 
them together, you fhallfinde no difference 5 
It may be the S wines blood is the better : then 
whats the reafon the S wines blood is not ac- 
cepted? evenbecaufeofthefubjeftofit, it was 
the blood of Swine, and therefore you fee it 
was putdowne, that it was an abominable Sa- 
crifice. So it is with prayer 3 Take the prayer 
of a Saint, and the prayer of a wicked man • it 
may be>if you look upon the petition,or what- 
(beveris in the prayer it felfe, you fliallfinde 
fometime the prayers of a godly man more 
cold, and leffe fervent : the petitions are not fo 
well framed as the wicked mans: yet becaufe 
this comes from fuch a perfon, the Lord regards 
it not ^ you know the condition is mentioned 
lames $.The prayer efthe righteous man avaikth 
much Jf it be fervent. Now as this is required in 
the perfon, fo there is fomewhat required in 
the prayer alfo, that is, that it bee fervent and 
faithful!^ that it be fervent, you have it in the 
fame place, The prayer of a righteous man amileth 

much 



305 



1 Cond, 



Efaytftf.3. 



jo5 



S 



Iam«i.y.^. 



PfaU£.i8, 
Iohn^x. 

i Cond- 



Lukef.fe.tf. 



Matth.20. 

22. 



II 



The third Sermon 



much) if it be fervent - D that is, it muft be a prayer 
made from thefenfe of the milery that is in us, 
and from the mercy of God, when a man rakes 
a thing to heart, that heprayes for, and comes 
with confidence to be heard/or that makes him 
fervent. This the Lord will have 3 & alfo he will 
have it faithfull : lames u when the Apoftle ex- 
horts them to prayer, if anj man want wifedome 
(feith he) let himaskjt ofGod;but then matke 3 he 
carefully puts in this condition, tee thzt he praj 
in faith ,that is 5 belee ve that it (hallbe done unto 
him : now this faith includes repentance,for no 
man can beleeve that he fhal be heard,except he 
make his hart perfefl: with God: If he allow any 
fin in himfelf he cannot beleeve upon any good 
ground: therfcre when I fay it muft be faithful, 
that alfo is included, we muft regard 'nomckgdnes \ 
mour hearts, for in fuch acafe,*^ tot 'a hearts not, \ 
he hearet notjimersSo that this you muft remem- 
ber,Firft,the perfon muft be righteous, and the 
prayer muft be fervent and faithfull. 

Secondly, the other Condition you (hall 
heare in the Text,it muft be according to his wtt$ 
youmuftnot thinke, whatfoever you aske, if 
you aske it loofely at Gods hands, that it (hall 
prefently bee granted you : No (faith hee) it 
muft be according to his will 3 if you ash^ fire from 
heaven^ that is not according to his will, and 
therefore you fee they that aske it were denied 
it, with thtsreafbn, jw# hpcw not what you asfy. 
Likewife, to fit at hit right hand^ and at his left in 
heaven, which was another requeft of his difci- 

ples, 



on the Sacrament. 



pies, he puts them by this ; T<m under/land not 
»hatjou aske of the Father y and therefore it muft 
bee according to his will. And that is the fe- 
cond. 

Thirdly, we muft aske it in time, in duefea- 
fon: forhepromifeisdue, Knich$ audit JhaU bee 
opened to yen-, but you know the foohjh Virgins 
knockt, bur it was not opened to them 3 what 
was the reafon of it ? becaufe they askt when 
the time was paft $ for there is a certaine accep - 
table time when the Lord will be found: and when 
that oppor tunicie is paft, hee rs found no more. 
It is true that this life is the time of grace, buc 
God in his fecretcounfell hath appointed a cer- 
taine time to every man, which is the acceptable 
time, the day of grace $ therefore hee fiith unto 
them, This daj if you will heare : this day if you 
will come and feeke unto me, if you will pray 
unco mee, I will heare you: when tk paft, the 
Lord differs not the doores toftand open al- 
wayes,his eares are notalwayesopenrtherefore 
that condition muft be carefully remembred, 
you muft aske in time : K is a condition that < 
fhould be carefully thought on by us. For, for 
the moft part we flie to prayer, as loab diito the 
Altar, he wentnot to it for devotion (for then 
he would have done it before) but when bee was 
indiftreffti when he was in extremitie, then he 
fled to it,and therefore you know what fucceile 
he had by it, ic faved not his life. So we goe not 
to prayer for devotion, that is, out of God to 
doe himthatfemcej but (for the moft part) 

we 



307 



j.Cond. 



iCor.£i, 



}o8 



Ictte-io-H- 



4 C*nc{. 



Ifay io.j£. 



Tbejecond Sermon 



wedoeitoutoffelfelove, when we are 5n ex- 
tremity or diftrefTe, wee paflethe acceptable 
time herequirc?,andwegorohiminatimeof 
our ovrne : For there is Gods time 5 and there is 
curowne time ; Gods time is to come to him 
when we may doe himfervicein our youth, in 
ocrftrength, in the flower of cur graces: Our 
t ime is to goe to him when we need him: Will 
net a friend fay (when we never come tolling 
but when we have extreme need of him) why 
doe y cu come now > you were not wont to vi- 
fit me before,thb is net our of leve to me:Even 
the very fame anfwer the Lord giveth 5-60**0 
four Idols (faith he) thofe that you fervedin thetime 
of peace, and fee if they can keif e yon, 

Thefomhandlaft condition is, That^ee 
ref erre the ftme\ the '-manner, the meafnre tfgran- 
Ungonrpethionslo ike Lord. That is, we mult not 
thinke to bee our owne carvers, to thirkeifit 
be not granted in fijicha manner, fuch amea>- 
fure,or fuch a time,prefep:t v rh: Loid hath re- 
medied our petitions \ no, Uthailek&et m$h$t*o\ 
hafe: That is, he waits' upon God, hee ftayes! 
himfelfe upon God, he is content to have it in 
that time, in. thar manner and tficafure, as&eft I 
plea fech the Lord : For the truth is, wee know! 
notour (elves what is meet for us, we are unto 
the Lcrd juft as the Patient is to the Phyfiiian. 
The Patient is importunate with him, for fuch 
| things rorefrefhandeafehinHbm thephyGtian 
knowes what beft belongs to hlm,and when to 
give him fuch things,- in what manner, and in 

" . what 



on the Sacrament. 



what meafure : So the Lord kno wes beft what 
to doe : Many times hee doth the fame things 
that we defire,though he doe it not in the fame 
manneneven as thephyfitian,he quencheth of- 
ten the thii ft with Berberries,or with fuch kind 
of conferves^what though it be not with drink, 
is it not all one (bthe thirft bee quenched ? Is it 
not all one whether a man bee hindered from 
(hiking me, or if I have a helmet to defend the 
blowf fometimes the Lord keepes not offthee- 
, nemy^ but then he gives us a helmet tokeepel 
I ofFthofe blowes, to beare thole injuries and e- j 
viis that are done to us : he is a wife phyfitian, ! 
he knowes what manner, what meafure, and 
what time is beft, therefore that muft be refer- 
red to him ; now theft conditions being obfer- 
ved, you muft know that this great priviledge 
belongs to every Chriftian, That whatf)ever 
prayers he makes on earth,, hecis fare to bee 
heard in heaven; it is a wondrous priviledge, 
that which we have all caufe to ftand amazed at, 
that the Lord fhould fbforre regard the fonnesr 
ofmen,to grant them fuch a Charter as this^no 
more but aske and have, and whatfoever y ou 
pray for, it (hall be done to you. But a mm is 
ready to fiy fecretly in his heart, when he hears 
ic,This U too good to be true, That whatsoever 
I askej feall have. My beloved, I coafeff^it is 
a hard thing to beleeve it as we ought to doe ; 
and therefore before we come to apply this, we 
wHl fpend a little time in endeavouring to con- 
vince you of the truth of it, that you may not 

doubt 



309 



3io 



The third Sermon 



Pfal.44.3x. 
Pfal.139.13. 



donbt of it, that what prayers you make to the 
Lord, he is ready to heare them. 

Firft, confider that whatfbevcr prayer you 
make, he takes notice of it, he obferves every 
petition jthere is not one petition that you make 
ro him at any time, buthelookes upon it, hee 
fees what the prayer is. And this thing although 
vouthinke it common, (and who is there that 
know not this? yet (my beloved) to beleeve 
this 3 to thinkethat God is prefent where I make 
my prayer to him,to think he (lands and heares 
it, even as I fpeake to a man that ftands and 
heares me, and underftands what I fay to him ^ 
This is a great helpe to as. That this is triie,fee 
in Eph-4* 6. He is in all, and through all, and 'ever all. 
That is, the Lord is in every man, he pafleth 
through every thing, his eyes runne t rough the 
earth, and he is over all, looking whaxfecrets are 
in mans heart , what thoughts, yea before hee things 
them hekfsovpesthem, becaufe heefeeththemin 
their caufes: He that is ia a man, thatlookesin 
al! the fecret corners of the heart,he muft needs 
fee what thoughts he hath, what petitions hee 
putteth up fecretly, even then when his mouth 
fpeaks not. And left that fhould not be enough, 
faith he, He is over all$ you know one that ftands 
on high, and lookes over all that is below, he 
eafily can (eewhatioeverisdone-, So the Lord, 
he is in all, he is through all, he is over all. But 
this is enough for that • onely I would have 
you remember, that he takes notice of all, hee 
knowes thy prayers. 

But 



on the Sacrament. 



?rf 



ft! 



Bntyou willfay 5 Idoubt not of that, I make 
no queftion but he heares me, and underftands 
me well enough : but how fliall 1 know that he 
is willing to grant the thing I pray for ? 

Youfhall iecthefe two Reafonsinthe 7. of 
Mat. where our Saviour urgeth this very poinr, 
that wee have now in hand, lum the 7„verfe 
downeward ^ Aske (faith he) andjoujhall have 
Jeefa aftdjouJhaUfinde * y kpcc^ andnjhallhecpn- \ 
edmUjou^hctt isthe prcmiie. Fcr(ht backs it i 
with thefe two reafom ) every one thitasktth re- 
ceiveth $ and U that feh&tofinfa \ b 5 and to him that 
kpockgthjt [hall h wftnti mio him: As if he ftculd 
fay, yehavethisreafonforit, why you ftiould 
beleeve it.that it is no more but ask* and have$ 
for (faith he) all that ever asked have obtained^ j 
all that ever have fought, have found 5 all that 
ever have knocked, it hath beene opened unto 
them. That isjooke through the whole booke 
of God, and fee what prayers ever have beene 
made to him, and yen fball finde, that there is 
not a prayer mentioned in all the Scriptures, 
but ir hath beene heard. Now when wee have 
(ucY acloudof witneffes, it is a ftrong reafcn 5 
when it is faid tons that there were never any 
prayed bur were heard. 

Why 5 you will fay, there were many praved 
that were not heard .'did not Davidyxzy for his 
childe, and wasnot heard ? Did not Faulprzy 
robe delivered from fuch a temptation D and was 
not heard > 

My beloved, it is true, they were not heard 

X for 



gtoejlktu 



Anfw> 



Sfufl. 



jQnfe* 



3". 



The third Sermon 



for the particular, but yet I dare be bold to fay, 
that David was heard at that time, though (I 
fay) not in the particular $ for though his childe 
was taken away ,yet you may fee the Lord gave 
him a Childc of the fame woman, with much 
more advantage^ he gave him a childe that was 
legitimate, which this was not : he gave him a 
childe that exceeded for wifedome $ Salomon 
was the child that he had : So that the Lord did 
hear him,and gave him this anfwer.as if he had 
faidtohim, David, I have heard thee, I know 
that thou art exceedingimportunate, thou (halt 
not have this, but thou (halt have another child 
which (hall be better. And fo he faith unto Paul, 
2 Cor. 1 2 .Chrift reveals this unto him^PWjaith 
he, though I grant thee not this particular re- 
queft, in the manner that thou wouldeft have 
me, (To tafy away theprick^ofthtflejh whichthon art 
troubled with) thou (halt be a greater gainer by 
it, thou hadft better have it than want it - y when 
PWunderftood that it was a medicine, and not 
a poifon as he tooke it to be, hee was content 
and refol ved in it $ and a man refolveth not ex- 
cept he be a gainer. He faw that Gods power was 
manifest in his weakneffe, and hee faw himfelfc 
humbled by it$and when he faw that God gain- 
ed glory and himftlfe humiliation by it,he was 
content to be denyed in ir$ So I fay, whofbever 
asketh 6ndeth, you (hall never finde any exam- 
ple but that whpfbever fought to the Lord as 
he ought, he was certainly heard,or el(e he had 
fbmewhat that was better granted to him in- 

fteadi 



xf H i iw V.i i rvw Tp 



on the Sacrament. 



fteadotit. And this is thefirft reafon that is 
ufed here. The fecond rdafon is this 5 What man 
among jou, if hit Sonne askg head, will give him a 
ft one 5 or if hee aske afifi , will give him a ferpent .<? 
if jo* then that are evilly kpow how to give good 
things to jour children , how much more fhall jour 
heavenly Father give good things to them which askg 
him? (faith he) you be not able to perfwade 
your (elves of this truth , becaufe you know 
not the Father, for hee dwells in light inaccet 
fible, you are not acquainted with him, faith 
our Saviour : I will belpe you out with an ar- 
gument that you better underftand- even up- 
on earth (faith he) take but a father here, a fa- 
ther that is ill(but the Lord is fullof goodneflq 
fathers have but a drop, but a fparke of mercy 
in them, whereas the Lord is full of mercy, as 
the Lord is full of light, hee is the God of all 
comfort Yet (faith he) this father (when his 
fonne comes to aske him bread) hee is ready 
to give it him, he is full of compaffion and ten- 
dernefle toward him ^doe you not thinke that 
our heavenly Father is as true a father as hee, 
that he loves you as well as hee whofe compac- 
tion and pitie is ranch greater? doe you not 
thinke hels ready to heare his Children when 
they call upon him ? O this is a ftrong and unan 
fwerable reafon, and this you fee is backed in 
John 16. 27. you fee there the love of the Fa- 
ther how it is expreffed to us $ Ifaj not untojou 
that I will as\e the Father, (faith he) the Father 
kimfeljelovetjo*: Marfee^a&ifhee fhoukf have 

X 2 f*id, 



31$ 



Matdi.7. 

XX* 



f>*° 



3 1-4 



The Third Sermon 



faid, lee this bee one^ground to you to thinlc'e 
your petitions (hall bee granted, and that they 
are not onely granted for my fake, for (faith 
he) the Father himfelfe lovech you, and hath 
a great affe&ion to you, that is innaturall pa 
rents > there is a naturall afFeftion to their 
Children : So if I were not immediately to 
prefent your petitions (though that be not ex- 
eluded,) yet (faith he) the Father hath fuch an 
affe&ionto you., that hee cannot choofe but 
heareyou^ Ifaymt (faith he) that Iwllaskgthe 
Father, for the Father hlmfelfe loves you. So that 
this is thefecond reafbn which chis promife is 
there backed with,the love of flie Father 3 That 
hee cannot finde in his heart todenyus, even 
for that affe&ion that hebearethtous. We wil 
adde a third R.eafon that we meet with here 
m the fame Chapter, loh* \6.*^m that dayyon 
fhallathginmyname : verify, verily, I fay unto you, 
lejhaUatkg thifatherH m) name, anihtwill give 
it yon : It is brought in upon this occafion.when 
our Saviour Chrift was to goe from his Dif- 
ciplesj they were ready to cornplaine, as wee 
fee in the verfes before* they were ready to fay 
with themfelves, Alas, what (hall we Jos when 
our Matter fh all be tooke from our head ? Our 
Saviour anfwers them , Yon fhall doe well e- 
noughjdoubtyou rloc 3 for though Ibe not with 
you, yet (fakh he) go? to the Father in my 
name.and whatfbever you ask of him^you (hall 
hate itrSo that he anfwers that oB;e&ioD 3 when 
a man is ready to fay, 

Irs 



on the Sacrament. 



5*1 



Itistrue, I know that a father is exceeding gmfikiu 
lbving to his Children.' But it may bee, my 
carriage hath not beene fuch, I am full of in- 
firmities,! have muchinmedbat may turne the 
love and affc&ion of my Father from me. 

Put the cafe you have, yet Chrift addes this [^/« 
fdir your comfort^ If (faith hee) the Father 
will not doe it for your fake, yet doubt not, if 
you a*ke in my name hee will doe it ^ dee wee 
not fee it ufuall among men, that one that is a 
meereftranger to another, if hee get a letter 
from a friend, he thinkes to prevailed and hee 
doth fo, becaufe though it bee not done for his 
fake (it may be hee is aftranger, one that de- 
ferred nothing at his hands) yet fuch a friend j 
may defervemuch : And when we goe to God 
in the name of Chrift, this anfwers all the ob- 
jections whatfbever you can fay agairft ycur 
felves.it isallfatisfied in this5 1 goe in his name, 
I am fure he hath fupply,I am fure he is no ft ran- 
ger, I know heehathdefervedit.&c. Laftofj 
all, as he loves us, and becaufe wee a^kein the 
name of Chrift, is willing to heare us, wee will 
addethis, that hee is ready to heare us for his 
owne fake, Hee k a God hearing prayer ^ faith the P&l**- 1 ' 
Pfalmift, that allficjh might come to him, even for 
thiscaufehehearcs, that men may bee incou- 
raged to come and feeke to him $ for if the Lord 
fhould not heare,then no flelh would come un- 
to him $ that is, menwould have no incourage- 
ment, no hejpe, therefore he faith, hee is a God 
hearing prayer^ doubt yee not, hee will doe it 
X 3 for 



-**• 



m 



The third Sermon 



Exod* S 2,1 * 1 



for this purpofe, that hee might have men ro 
worfhip him, that men might come and feeke 
mtohim. Befides that, hee will bee glorified, 
| rhmfhdtcalluponmte in the day tf trouble, I will 
heart thee \ andthottjhaltghfifie mee • now the Lord 
is defiroa? of glory :, ic was the end for which h e 
made the world. But in not hearing our pray- 
er, heelofeth this glory \ by hearing our re- 
qnefts, the more wee are heard, the more glo- 
\xj and pbife wee render unto him. Like vvife 
hee doth it for the Spe&ators (ate v Myfes of- 
ten prefenteth that reafon, Lord (bsityWAat will I 
the Heathen fay? and leflttynm? be polluted among | 
them, thejmUJay thoxhafl brought 'out apeofle,a»d[ 
waff not Me to deliver thm .So David Gfcen,chefe 
are many inftances in that ;I (ay^for the /ookers 
on fake he is ready todoit. All this is enough ; 
co perfwade our hearts that be is ready to heare 
us, that when prayers are made co him on earth ! 
(ft the conditions be observed) they are farely ' 
r jti. Jheard in heaven, 

I Now to apply this $ Firft, if the Lord bee fo 
'ready to heare, then this flibvrid teach us to bee 
more fervent in this duty of prayer, than com- 
monly we are- for to what endarefuchpromi- 
fes as this, but to incoarageus to doe our du- 
tie*?when wee heare that prayecisof fo much I 
jeffkacie, that it prevailes with the Lord for any j 
thing, (hall we fuffer it to lie by (as it were) and 
not make ule of ic>If a drug,or a precious balme 
were commended to us, and it were told us 3 
that if wee made ufe of it, it would heale any 

wound 



on the Sacrament. 



\*7 



\ 



wound, ic would heale any fickeneflc, and fcW; 
and chis vertue ic hath : Will a wife man fuffo 
it to Jieby him, will he not ufe it, and fee whai 
vernieit hath ? And when it isfaid unto us \hc\ 
prayer is thus prevalent with the Lord, that ii ii 
thus potent, that it is thus able to pre vaile witi 
him for any thing, (hall wee not make ufe of it 
when weeareinanydiftrefle^ when wee neec 
any thing, when we have any:difcafeeither o' 
foule or body to heale ? Let us Hie to this re- 
fuge that himfelfe hath appointed. If a Kinj 
of the earth fhould fay to a man* I will bet 
ready to doe thee a good turne, make ufe of me 
when thou haft occafion 3 hee would be read) 
enough to do it.Now when theLord of heaven 
faith,a*ke what you will at my hands,and I wil] 
doe it; fhall wecnotfeeke to him, and make 
ufe of f&ch a promife as this?Beloved,we arc roo 
backward In this 5 } we fhould be more abundapt 
in this duty than we are, we fhould make more 
account of it. For whatibever the cafe bee, ii 
yoB doe but feeke to the Lord, if thou deft but 
fet downe thy refolutiori with thy felfe ^ Well 
1 fee it is a thing (if I Iookeupon the creature 
and the meancs) 1 have little hope of, but the 
Lord is able to doe it $ and therefore I will goe 
to him, I will weary him, and I will not give 
him over, I will not give him nor my felfe an> 
reft till I have obtained it: I fay itisimpoflible 
thou fliouldeft faile in file h a cafe, only remem- 
ber to bee importunate, for sn importunate 
futerhee cannot deny. You know the Parable 
X 4 oj 



Luk.x 
Luk ? i 



1.7* 



3'8 



7 he Third Sermon 



% 



o/ffo **j*/* I*d%e. YV>u know alfo the ?arable of 
thi man that u 19 bd #Hh hk chillrenjvlxn tix md- 
dotP was import unat when ihe kno:kt and would 
give him no reft, hee gives her redrefle $ theo- 
ther rifeth and gi veth his friend at mm) loves at 
he trill, faith the Text 5 yea, though foee were not 
his friend^ (for this is the meaning of it.-) lf> 
faith he, the Lord had not much lore to you, if 
hee had not fuch an affe&ion, if you did not 
come to him in the name of Chrift whom he 
loves, in whom hee is ready to grant whatfb- 
ever yon a9ke, if hee were not a friend to you 5 
yet for your very importunity, hee is ready to 
doe ic. As the unjuft Iudge (for that is the 
(cope of the Parable) hee had no-mihde to 
grant the widowes requeft, hee had no Iuftice 
in him to move him, hee had no mercie nor 
compaffion , yet for very importunity hee 
granted it. Remember and obferve the condi- 
tion, for this is commonly a fault among us 5 
when wee goe to prayer, wee thinke that the 
very putting up of the prayer will doe it. No, | 
there is more required than fb. As ic is the er- 
rour of the Countrey people, when they heare 
fay that fuch an herbe is good for fuch a difeafc, 
they are ready to thinke that (howfoever it be 
tookeorapplyed)it willhealethedifeafe $ No, 
it mufl be applyed in fuch a manner, it muft be 
ufed in fuch a fafbion. So it is with prayer, you 
muft not onely doe the dury (and therfore when 
wee exhort you to it, not onely to call upon 
God, for men are apt enough to doe that, efpe- 
________ cialJy 



on the Sacrament. 



319 



Aft. 1^. If. 



cially in chetime of diftrefle) buc with theft j 
conditions I have named. You know Gehazi, <»King. 4. *?. 
whenhcehadgottheilaffeof Elijha, he e went 31, 
to the child, butitwasnot the ftafFc that cou.'d 
raife the child from death to life , there was I 
fomething more required. So in prayer, it is 
not meere prayer that will doe it 3 there is fome- i 
thing elfe, theremuft be other conditions that 
mud bee obferved. For wee are wont to doe 
with it as thofe Conjurers were wont to doe 
with the name of Iefiis$ they thought if they 
ufed the name of Iefus, it was enough : but ye 
know what anfwer the Spirit gives them , Iefus 
wee k»ow> and ?a*l wee kgom^bnt rxho are yet ? , So 
I fay, we are wont to doe in this cafe, we thinke 
it if enough to make our requeft.and that is all. 
No there h fomwhat more required, you muft 
make your requeft in fuch a manner as yee 
ought; Then I adde this further * that when 
thou makeft them in ftch a manner, yet thou 
muflrnot thinke to bee heard for thy prayers , 
lake; that is another thing wee are apt to faiie 
in. When wee have made fervent prayers, and 
have bin importunate with the Lord, we think 
now furely wee fhall not faile. No, you muft 
know this, the promife is not made to the pray- 
er, but to the perfon praying. You (hall not 
finde throughout the whole fcripture, that any 
promife israade thus, becaufe we pray fervent- 
ly wee (hall be heard 5 but it is made to the per- 
fon praying, the prayer is bur the inftrument, 
I but the meanes by which the bleffing is convey-,. 
1 edj f 



JW- 



.V)etbi%4<§tWty 



Kovr.% 16,17 . 



a to us is ameanes without which the Lord ! 
v. ill not doe it, for the promife is made to the 
party. A cold prayer (fo there be nonegkft in 
ir, fo a man feeke the Lord, and pray as well as 
he e can) it will prev&ile fometimes as well as 
a fervent prayer ^ Who indites the petition, 
who makes the prayer fervent ? Sur cly not thy 
felfe, but the Holy Ghfl^ bee mafys requeft iuw> 
fometimes hee makes thee more fervent^ he in- 
largfcth the heart more: fometimes agaiae the 
heart is more ftraitned in the performance of 
this duty : but both may come from the fame 
Spirit. Not but {hat wee have caufe of much 
comforr, whertWee are able to pray fervently, 
for this is a ground* of our comfort, that when 
wee pray fervently it is an argument thar-the 
Holy Ghoft d*vells in ourhearrs^ bodxhHr&p 
prayers are diftated by him ; vie is an argurfleRt 
that our prayers come frorti an holy fire within. 
And ther fore fervent f rayer , may give us hope 
of being heard 5 but yet it is not meerdy the 
prayer, bat becaufe it is an evidence that it 
comes from a right principle y that it tomes 
from the regenerate parr,and it made by the af- 
iiftance Of the Holy Ghoft it is not the ferven- 
cie that prevailes. And therefore when you 
heare rhis.that the Lord is ready to heare, I fay ; 
make that ufe of ir, be fervent in this duty, re- 
member the conditions ^ and yet withall know 
that yeti are not heard for the very prayers fake, 
bm for Ie(us Chrift hisfaice. Hee makes every ; 
praier accptable. he minglds them with his fwet :t 
odours. And^ 



m the Sacrament. 



And if youobjefr, Obut Iamaafen fattof 
infirmities. 

You kiow how it is anfwered in ! the fifth of 
Iamth (faith he) Eliih when hee was heard, hee- 
msamn^A amir* frfyeS to fMjfidw find to t-h£ 
Ifyftjions that wee are : As if hefhauld^^dfee* 
not thinke that Elias was therefore heard, be- 
caufe hee was an extraordinary Prophet 9 for it 
was bec^ufe the Lord hath mad^pFomife tb' 
him, and hee comes and urges -that pfttoMh t6 
the Lord, and therefore the Lord- heafd him. 
So (faith he) ffiould everyone of yoo, if you 
have the prpmifes 3 yotrmay goe and urge if 5 as 
Well as E//-^ did ^though you be fubje&¥o m a- 
oy infirmities, ffiah was eVen^fo. Yfctf krtofar 
there are infirmities and paffions expreff&d in 
the Scriptures that hewasfubjeft to. And this 
is the firft ufcweeare tomake of it,- to be fre- 
quentaridftfvent in this ctery,' fince We^fiave I 
fuchapromtfe; ! 

Secondly, if wee have fTioh a prdmife, then 
weefhoni{I learne hence (when we have put up 
our prayers aratiy rithe) toMake'm^ account 
of them chin wee doe .• for 1 he' erurfi is^thas iwe 
pray for themoft part for fefhion/ake, many a 
man faith thus with himfelfe; I will feeke the 
Lord, if it doe me nogood,it will doe tfl > hu>t$ 
butif xvte made t&at account of our prayers as 
we fhould, we would perform e this duty in m- 




Anftv. 

IainS-i7< 



other manner $ but wee doe not make fhat ac- 
count of them, as wee ought. We* thinks not 
with our felves that tfte prayed ih%£W4emike 

are 



3 1 * 



The third Sermon 



areXurely heard 5 there bet many evidencesof 
it^ what isrhereafon that when weefeeke the 
Lord,we doe it fo retniffely that wt have fcarce 
leifure to make an end of cur pra\ ers : we are fo 
ready tohafien and goe about other bufineffe, 
wee areieady tottirne every (tone, to ufe all 
meanes to feek the creatures wirh all diligence: 
but who prayes to the Lord as hee ought, to 
worke his heart tofuch a fervent performance 
of that duty asheefbould ? men have fcarcely 
leifure, for it is ufuall with them when ihey 
have bufineffe to doe, and enterprifes tobfing 
to pafle , they are exceeding diligent to ufe 
all meanes, and yet are remiffe in the chiefe : 
what is the reafon elfe that wee fee thedoores 
of Princes and great men fo full of (inters, 
though there be porters fet on purpofe to drive 
them away 5 but the gates of heaven are fo emp- 
ty? it is indeed becaufe wee doe not beleeve 
our prayers are heard, wee doe but make our 
prayers for fafhion. "What is the reafon like- 
wife that we ufe prayer in the time of diftrefle 
(if fc will bee an efFe&uall meanes to belpe us A 
when all other meanes faile} why ufe wee it] 
not before? But that is an argument that wee.] 
truft not to it, feeing we ufe it onely in the time j 
of extremity : for if it bee not efteduall, why | 
doe we ufe it then ? If it be efFeAuall, why doe 
not wee ufe it till that accident i» Therefore this 
ufe wee muft furthermake, when we heare that 
the Lord heares our prayers, to make mqf e ac- 
count of them than wee doe, to thinke that our 



prayers 






on the Sacrament. 



prayers when they are put up to the Lord (hall 
be heard. Say thus with thy felfe. Well, now I 
have prayed,and I expert that the thing fhould 
be granted that I have prayed for, when J feeke 
to the Lord. It is true, I deny not but we muft 
ufe the meanes too, we muft lay the hands up- 
on the plough, and yet pray ^ both ought to bee 
done ^ as feme* irnes we ufe twofriends, but we 
truft one 5 we ufe two Phyfitians, but wee put 
confidence in one of them : In like manner we 
muft both pray and ufe the meanes, but fo as we 
putourchiefe truft in prayer, it is not meanes 
that will doe it. But the truth is, wee doe the 
quite contrary : It may be, we pray and ufe the 
meanes, but we truft the meanes, and not the 
prayer : that is a common and a great fault a- 
mong us, it is a piece of Atheifine, for men to 
thinke the Lord regards their prayers, no more 
thafi be regards the bleating of fheepe, or the 
lowing of oxen, to thinke hee heeds them not. 
And it is a great part of faith to thinke that the 
Lord harkcns to them and regards them 9 as cer- 
tainly he doth. 

But you will fay, I have prayed, and am not 
heard, and have fought to the Lord, and have 
found no anfwer. 

Well,it may be thou haft not for the prefent, 
but haft thou ftayed the Lords leafure?(for that 
is to be confideredin this cafe) fometimes the 
Lord comes quickly, he gives a quick anfwer to 
ourrequefts -* fometimes he ftayes longer: But 
this ii our comfort, that when the returne is 

longer, 



5*5 



0bj<8. 



Avfrvtr. 



Ls 



The Third Sermon 



longer, thegaineis the greater: as wee fee in 
trades, ibme trades have their retarne very 
quicke, it may be the tradefmens money is re- 
turned every weeke, but then their gaineis fo 
much the lighter 5 but when their returne is 
flower,as is your great merchants, when ic ftaies 
three orfoure yeares, wee fee thefhipscome 
home laden,bringing fo much the more: So(for 
the moft part) when our prayers doe ftay long, 
they returne with the greater bleffings,they re- 
turne loaden with rich commodities. Let this be 
an encouragement to us. Though I ftay, the 
Lord will grant it^and think not with thy felfe, 
I made fuch a prayer long agoej found no fruit 
of it $ for be fare, the Lord remembreth thy 
pray er, though thou haft forgotten it, the pray- 
ers that thou madeft a good many yeares agoe, 
may doe thee good many yeares hence. May 
not a man pray to ha^e his childe fan&ified, to 
have him brought to better order ? It may bee 
he lives many yeares,and lees no fach thing,yet 
in the end the prayer may be effe&uall:So like- 
wife it may be in many cafes, you fee there are 
many examples for it: Abraham prayed, he flay- 
ed long 5 but you fee it was a great blefling that 
he had, when he prayed for a fonne, you know 
what a fbnne he was, he was a fbnne of the pro- 
mise, in whom all the nations of the earth were 
blefled. So David, when the Lord promifed 
him a kingdome, he ftayed long for it : Many 
fach examples there are. Therefore comfort 
thy felfe with this,though I ftay long,this is my 

hope, 



on the Sacrament. 



hope, this is my encouragement that ftftaines 
me, If I feeke the Lord, and wait upon him, he 
will come with a great bleffing, the gaine fhall 
be heavier and greater, though the returne bee 
not fo quickeand fudden. 

Laft of ail, when you heare fuch a promifeas 
this. That whatfoevcr you aske you {hall bee 
heard in it ^ you (hall hence learne to fpend 
feme time in the meditation of this great privi- 
ledge that the Saints have, and none but they 3 
This I propound to every mans confederation 5 
that thofe that are not Chriftians, that is, thofe 
that are not regenerate, may know what they 
lofebyk} and thofe that are, mayunderftand 
the happinesof their condition, that they may 
learn to magnifie it, and to blefle themfelves in 
that condition, that they have fuch a great pri- 
viledge as this : it is no more but aske and have, 
therefore that which in the third place I exhort 
you to, is this, namely to fpend time in the me* 
ditation of it, to confider what a great advan- 
tage it is; David cannot fatisfie himfelfe enough 
in it : in \ 8.and 1 i6.?falwe^Lord I love thee dear- 
ly : he cannot praife enough, and why ? I fought 
to thee in diftrrjft;andthoH hear deft me^I called upon 
thee, and t fo u inclined^ thine ear t to my prayer. I 
(ay, confider this mercy as you ought todoe, it 
is part of the thanks we owe to the Lord for fo 
an exceedingpfiviledgc. That whatfoeverour 
cafe bee; it is ho more but put up our requefts, 
and wee fhill bee heard. When there was a 
fpeech among fome holy men,, (as you know 

that 



*M 



rfi* 



»l« 



The third Sermon 



that man that was named in the ftory,) what 
was the belt trade, he anfwered, Beggery ^ it is 
the hardeftj and it is the richeft trade. New he 
underftands it not of common beggery, (for 
this is the poorcft and eafieft trade, that condi- 
tion he puts in) but (laith he) I underftand it of 
a prayer to God,that kinde ot beggery I meane^ 
wLichasit is thehardeft, nothirgmore hard 
than to pray to God as we ought, fo wkhall 
there is this comfort in it, it is the richeft trade 
of all others^there is noway to inrich our fclves 
fo much, with all the promifes that belong ei- 
ther to this life, or to that which is to come .• 
Even as you fee among men, a Courtier, a Fa- 
vorite in the Court, gets more by one fuit, (it 
may be)than aTradefman,cr Mei chant. or hu£ 
bandman gets with twenty years labour,though 
he takes much pain^ for one reqoeft may bring 
more profi t,may make a Courtier richer than fo 
many yeares labour and paines : So in like cafe, 
a faithfull prayer put up to God^may more pre- 
vailewith him, wee mty otxaine more at his 
hands by it,than by many \ ears labour, or nfing 
many meancs^ and therefore it is a rich trade, 
and great priviledge. a priviledge that we can- 
not thinke enough of, that we cannot efteemc 
enough. You have heard of a Nobleman in this J 
Kingdome, that had a Ring given him by the) 
Queene, with this promife, that if he fent that 
ring to her at any time when hee wasin rtftres, 
(lie would remember him and deliver him: this 
was a great priviledge from a Prince, and yet 

you 



on the Sacrament. 



you fee what that was fubjeft unto $ he might 
beeinftchadiftrefle, when neither King nor 
Queene could be able to helpe him, or though 
they were able (as fhee was in that cafe) yet it 
might bee fent, and not delivered : Now then 
confater what the Lord doth to us. Hee hath 
given us this priviledge, he hath given us pray- 
er, as it were this Ring, hee hath given us that 
to ufe, and cells us whatfoe ver our cafe is, what- 
foever wee are, whatfoever wee ftand in need 
o£ whatfoever diftreffe we are in,doe but fend 
this up tome (faith hee) doe but deliver that 
mtflage tip to me of prayer, and I will bee 
fore to relieve yon. Now certain ely what cafe 
foever wee are in, when wee fendup this, it is 
fore to bee conveyed wherefoever wee are: 
Againe, whatfoever our cafe is, we fend it to 
one that is able to help us, which a Prince many 
times is not able to doe. This benefit wee liave 
by prayer , that whatfoever wee aske at the 
Lordshands, wee (hall have it. Now confider 
this great advantage which you have; It is tx- 
prefled 4 PM in thefe words, Be fo nothing care- 
full (faith the Apoftle.) And that you may fee 
wee have ground ft>T this generality, In nothing 
be carefully but w all things make jour reyueffo kpcwm 
mtoGod. That is, whatfoever your cafe bee, 1 
make no exception at all, but whatfoever you 
ftand in need of, whether it concernes your 
fouled or your bodies, your name or your eftate, 
yet be in nothing careful!. This is a great mat- 
ter. There is none amongft you that heares me 
Y now, \ 



3*7 



3*8 



StpA 



Anfo* 



The Third Sermon 



now, but fometime or other hee iscarefullof 
fomcthing or other, for which he is (ollicitous : 
Now when a man heares fixh a voice from 
heaven, that the Lord himfelte faith to us, Bee 
carefbll for nothing, doe ho more but make 
your requeft knowne, it is well enough, I will 
(iirely heare in heaven,and grant ir$ Ic is a great 
comfort. Beloved, comfort your (elves with 
thefe words, and thinke this with yourfelves, 
that this is that Charter and great Grant that 
the Lord hath given you, and to none but you, 
that what prayers you make to him heheareth 
you. 

But ic will bee obje&ed, why is this faid (b 
generally > That weemuft in nothing be care- 
full 5 but in all things make our requeft known ? 
For then if a man were but a poore man, it is 
but going to the Lord, and asking riches, and 
hee (hall have them 5 If a man were ficke of an 
incurable difeafe, it were no more but going 
to the Lord, and hee Ihould bee (ure to bee re- 
covered 3 If a man hath an eaterprife to bring 
topaffe, it is no more but goe to him, and it 
fhall be done : what h the reafon then that god- 
ly and holy men have not thefe things granted 
to them? 

To this I anfwer, You mufl: underftandit 
with this condition, even as it is with a Father 
(I will prove it to you by that,) fuppofe hee 
Qiould lay to his fbnne, I will deny thee no- 
thing, whatfoever I have, I will deny thee no- 
thing but thou (halt have part in it; Though 

hee 



on the Sacrament. 



3*9 



he fay nomore.yet weunderftand it with thefe 
conditions. 

Firft, that if his Childe (hall aske him for 
that which is not good for him, or if the Child 
hould refute tohave that done, or pray his Fa- 
ther and fay, I befeech you doe it not, when 
the Father knowes it is good ^ here the Father 
is not bound he thinkes^ as for example, if a 
Father fees his Childe needes Phyficke, it may 
be, the childe finds it bitter 3 and therfore is ex- 
ceeding loth to take it, ic makes him ficke, and 
irkefome unto him, fo that hee eameftly de- 
fires his father that hee maybeeexcufcd, that 
hee might bee freed from it 5 In this cafe, the 
Father will not heare him, for hee knowes the 
Childe ismiftaken. Ontheother fide, if the 
Childe aske fomething that is very hurt full, if 
he aske for wine ina feaver, the Father denies 
it him -No, (faith hee) you are miftaken, I 
know your defire is that you might have health 
and recover , and this I know will hurt you, 
though you know it not 5 This the Father un? 
derffcmds, and therefore hee puts in that con- 
dition." So when the Lord fiith, In nothing bee 
earefnll, fatinallthwgs &aksyMrreqtyftikpovpne : 
If you miftake the matter at any time , and 
your Draver.fhall not bee the di&ate of the Spi- 
rit (to that yee alwayes make requeft accor- 
ding to his will) but the di&ate of your owne 
hearts, and ;hallbec the expreffion of yourna- 
tunll Spirtr,ind not the Lords Spirit : Inthis 
cafe there is.no promife o( being heard, and yet 

Y 2 the 



/ 



3JO 



Numb.io. *o 
Pfai. iotf.ji, 
33- 



lS4W«X2r»l4 



The Third Sermon j 

the Lordraakeshis Wordgood,Bein nothing! 
careful], but in all things make your requefts 
knownee 

Secondly , a Father when hee faith to his 
Childe, I will deny you nothing, but you 
(hall have part in all that I have, yet the Child 
may carry hhnfelfe fo # that the Father upon 
fuch anoccafion may deny him, and bee rea- 
dy to fay unto him, Well, if you had followed 
your booke, if you had not runne into fuch 
diforders, if you had not becne negligent to 
doe what I gave you in charge, I would have 
done it : in this cafe the Father with-hoids the 
bleffing that hee will beftow upon hi« Childe. 
not becaufe hee is unwilling to beftow it, but 
becaufe hee would thus nurture his Child, hee 
ufeth it as a me anes tabring him to order 5 So 
the Lord faith to Mcyfi^ That becaufe hee had 
fpoken unadvifecHy, becaufe hee had not ho- 
noured him before the people, at thofe waters , 
the waters of ftrife> therefore the Lord tells 
him by the Prapfifct , foe JhoMnd goe iuto the 
goedlavd^ And fo hee tells David, thatbecaufe 
hee had fazed agai&fi him y hee would not give him 
theMfe if tie chUdes So the Lord faith to us 
fbmctimes \ I will not grant you this tequeft $ 
for though I bee witling to grant it, yet this is 
one part of the discipline and nurture that I 
ufe to my Children , That fuch a particular re- 
queft I will deny you for fiich an offence, as 
mrfhippfogofidolf, &e. Beloved, this is not a 
generali denyall, and this b not for our difad- 

vantage, 



on the Sacrament, 



5M 



back isa^helpe tools, it makes us better, that 
fometimes wee fhould bee denied , knowing 
hereby that it isdenyedtous for oar fin, that 
wee mayleametocome to the Lord, and re- 
new oar repentance, and to take that away, 
chat wee may come toprevaile in our prayers 
with him. 

Thirdly, when a Father is willing to grant 
it, yet ftee will fay to his childe, though I 
be willing to doe what yon aske at my hands, 
yet I will not have you aske it redely, I will 
have you aske it in a good manner, and a good 
fafliion. (For when wee come to call upon 
God, and come in an unreverent manner, in 
fuch a cafe the Lord heares not.) Or agaiae^ he 
will fay to his Child, 1 am ready to heare 
you, but you rauft not aske in a negligent man- 
ner, asif you cared not whether yon had it or 
no : So the Lord faith to us ; I will have you to 
pray fervently, yot* fhall aske it, as that which 
you prize. AgaineheewillfaytohisChitde, I 
am willing to beftow this upon yon, but I doe 
not give you this money to fpend it amifle, to 
play it away, to fpend it in trifles, in geugawes, 
that will doe you no good : So faith the Lord, 
I am willing to give you riches, b*t no$ U Ufim 
upon your luftt. Thus fpeakes the Father to his 
Child, when hee comes to aske, hee tells him 
hee muft come in fiieh a manner as becomes a 
Childe, hee muft fpeake to him as to a Father, 
hee muft fpeake with confidence to receive it .* 
So alfb the Lord tells us, Wee muft come itfiith, 
Y 3 fo 



XaHbt'5< 



lam. i» *• 



«ww t»uniM ir 



H* 



The third Sermon 



fothat (in a word) this is to bee rcmembred, 
That though the Lord promife that hee will 
give whatfoever wee aske, and bids us. In no- 
thing bee carefull, but make our requefts 
knowne$ yet nocwithftanding thts 3 hee would 
have us to underftand that our requefts bee 
made in fuch a manner as they ought to be. 
Laft of all, it may bee the Father is willing to 
doe it 5 but hee makes a little paufe,*ee will 
not give it prefently, and fuddenlyto his 
Child, though hee purpofe to beftow it upon 
him, that hee may come by it with difficulty ^ 
So the Lord ufeth to with-hofd his bleffings j 
many time* , that his Child might bee exerci- 
fed in prayer, and feeke him the more, arnd 
like wife that hee might come the hardlier by 
the bleffing $ that fo hee might learne to prize 
it more, or elfe hee will bee ready to doe as 
young heires : As it is with fome when they 
never know the getting of k, they (pend itea 
fily^ but he that hath knowne what it Is, takes 
mdre care to his eftate, hee lookes more dili 
gently to it : :So it would bee with us in any 
bleffing/ if wee had it with fiich facility as wee 
would, wee would not make much account of 
it$ bnt when it comes with fome hardnefle , 
with fome difficulty, it teacheth us to fet a 
higher price on it, and fo it makes us more 
thankcfull , it teacheth us to give-more praift 
and glory to the Lord. There are many that 
havehadaficirencilelong, and have obtained 
health with much prayer:, and much conten- 
tion. 



on the Sacrament. 5 j * 



tion, and therefore they learne to prize it 

more than another that obtained it eafily. And 

thus it is in every like cafe. So when you heare 

this great priviledge, that it is no more, but, 

A$k§ and have : and, beempothingcarefHtt, ha in 

ever j thing wakgjour reqneffs kpwne : yet (I fay) 

thefe conditions muft needs b< inferted, thefe 

arefuch as be included. But thefe confidered, 

remember this priviledge, rejoycein it, 

let the Lord have the praifc of it, 

that whdtfoevervpee ashaccor- 

ding to his mil} hue 

buret bus. 



FINIS. 



The Contents, 



£$r* £*$» £ttr> £$r* «tfr» «&» «&» <&* <A» •$&» 9 *&> *&■» *&» *ifr» 

ii Sumtue of the chiefeft points | 

contained in the Remedy againft 
Covetoufnefle. 

COvetonfnefihh defined >and plainly Jfjrned what 
it is. pag,i&28 

Idolatry conjifteth in three things. i 

Covetvujnejfe , inwhat fenfeit is called idolatry. 2 
Tofeeke help and comfort from riches or any creature, 
andnotfromGodaloneJsvaineandfinfuB. ibid. 
Covet eufnejfe which is idolatry > is to bee mortified. 

f L , *&43 

The uncertainty of riches. 3.4 

Three reafons why riches and outward things are vain, 

and therefore it isfmfuU tofeeke comfort from j 

them. $.6.7 

1 . In regard of Cods att-fufficimcie. 5 

2. In refpe& of the emptinefje of the creature. 6 

3. Becaufe wee attribute that to the creature, which 
lonely lelongs to God the Creator. 7 
Menfpendfo much time in feeding after riches > and 

trifies, that they have no time toferve God. 8 
The rich man may not ghry in hi/riches and wealth. 
p^4 $ *< 9 

God can give** comfort without riches. ibid. 

A 2 The 



The Contents. 



The creature onely> without thelove and favour of the 

Creator, isbutasthehmk§ without the graine^ or 

the fhell without the k§rntll. i o 

Allow Jinxes proceed from (Tver-valuing ofthecrea- 

ture. ibid. 

Happinejfe is not to bee fought in riches and worldly 

things s forfourereafons : j 
i . We lofe our labour. 1 1 

i . seeke it the wrong tray. 1 2 

3 . Makg a vrrong choice. 1 3 

4 Such happinejfeis mutable, and uncertaine. ibid. 
Happinfjfe fought and placed in God (withwhomis 

no change) mufi needs beperpetuall. 1 4 

Whatsoever men can leave their children 3 without 

Gods blepn^ is nothing worth. 1 5 

Blefsiags coufidered without thankefull refermce to 

God) they ceafe to be blef sings • 1 6 

How they may be received as blefsings. 16.17 

Thofe that have but a fmall cottage, are many times 

more happy than many rich men. 1 8 

We mufiytdge of outward things not by fenfe and fee- 

ling ^ but by faith and rectified reafon. 1 9 

Foure helves for our judgement in outward things. 

1?. 2© 
The creature cannot yeeld us comfort without God. 2 1 
How farrewe may joy in the creature. 21.22 

Riches come not alwayes by labour^ nor comfort by 

riches. 22 

Though all caufes concurre and meet together 3 yet 

{without God) fheejfe&folhwes not. 23 

Reafbns why without God the ejfett followes not the 

caufes. 23.24 

Future 



The Contents. 



Future fpiritual & elernall things are not uncertain 

34. 2 5 
Every one is guilty oft his jinne ofcovetonfneffe^ more 

erkjfe. 25.26 

To love or )oy in riches js adulterous love and )oj. 26 
Vourefignes to know whether our love to the creature 

be right or no^ 26*17 

t . If our love to the creature caufe usmt to withdraw 

our hearts from God. 26 

2. If we leave the creature when it comes in compete 
iionmth God. 27 

3. If we trujtnot in the creature more than in God. 

ibid. 

4.. If the loffeofthe creaturt doe nut grieve us more 

than the lojjeofGod. ibid. 

Our affeUion or dejire of 7 riches is inordinate in foure 

refpe&s. 29 

1 When wefeekjhem by meafure more than wefhould. 

29.30 
2,Wlxn wefeekg thembj meanes that wejhouldnot 

ibid, 
%.Whenwefeek$ them for wrong ends. ibid 

4. When wefeeke them in a wrong manner. ibid. 
Ifwebefoundlj humbled, wee confejfe ourfdves, not 

onely unworthy the leafi of Gods mercies , but wor- 
thie of his greatest judgements. ibid . 

Riches and wealth may not be fought for by unlawfull 
meanes* 3o«3i 

Ourendandfcope in feeing to get riches, mufi bee\ 
nottoferveourfdves^orounswmluftsfiut togle- 
rifieCod wit hall. 3 1 

Seeking for riches in a wrotg manner, is inordinate 

d 3 it* 



1 



ThcCetucnts. 



in five particulars. 31*32 

u If wejeekg them out of lorn to them. 31 

2. Ifwefeekethem totrufi inthem. 3 2 

3 . If we thlnkg ourfelves ihe better fir them* ib. 

4. lfwt{eek§ them to glory in them. ib , 

5. If wee feek§with too much hafe and eager nejje of 
them. ib. 

Ixwhatrefpecls riches are a bleffing. 33 

How mtn may kwfully deftre them. 35*34 

I Men may lawfully deftre riches 3 referring andfubmit - 

/#*g their wills to God. 3 4. 

#00? /#/re ^ *Mi may deftre riches* 3 5 

There is a threefold necefiity > wherein men may dejire 

that which is necefary. 36 

Ffe* reafons a^ainfi deftre of fuperfluily and excejfe. 

36.37.^8 
The end of mens callings is not to [crape andrakg for 

riches and wealth. 3 9 

Men may lawfully take care toincreafe their eftate^ob- 

ferv/ng the right rules in doing it. 4 1 

1 . Iftheygoe not out of their comp ffe. ibi d. 

2 . If their end. be not ami ffe. . . ibid* 

3 . If their care be not inordinate. 4 2 
When a manis to be accounted and holden for a cove- 
tous ma»> 4M3 

How yee may know whether j^ur care btinoriitfott or 
no. 42 

Exhortation to mortifie this earthly member Cove- 
tottfwjje. 44 

Effeciuaii mattes t<r n& CwtoufrnffoDHt* ofmr 
hearts. ibid>&45 



The Concents. 




A Summe of the principal! mat- 
ters contained in thefecond 
Trcatife. 

CHriftpreves himfelfe to he the Sonne of Cod, w 
that hee can quicken the dead, p g. 49 
Every man out of Chrift is in aftate of death, p. 5 1 
Spirituall deathwhat it is i and wherein it cenffis. 52 
The caufeof life, p. 53. 54 

Three h^ndes of Spiritual} death 5 ofGviltinejfe, of 
Sinne^ of MttrnaU\o^ ± P- 55 

Foure Signet of Spirituall death 3 1 Darkpeffe ofnn 
derlianding p. 56 

2 Want of motion. 57 

3 Senfelefneffe. ibid. 

4 Want of beauty and livelinejfe. ibid. 
Howfarre aCarnaUman that isfpirituafly dead may 

may underfiandfpirituatl graces. 56 

How hee hath excellencies. 5 8 

Three degrees of Spirituall death. 58.59 
Three differences hetweenefpirituaUaninatnralldead 

men. 60 

Spiritmll deaths voluntary death. ib id. 

A two fold Image of God in man. 6 1 

Five reafont offing Vnlver fall grace. 6 1 

A 4 Why 



The Contents. 



tihyiwLaw is given to men that are fpiritually 
dtad. 6\ 

O ifferevce betweene extent Ji bodfy bindings and the 
bands of fmne. ' 65 

The great §)u<erc or queflion that every man is to mah$ 
concerning himfelfe. 6 5 

Two Einderances of tkisfearch. 1 Falfc opinion. 
; 2 Wanofleifure. 66 

The newfpirituall life worketh a change in men. 6 8 
Two things to h:lpz us forward in ibis gu^re whether 
wee be dead or no 1 To conjider whether wee have 
beenedeadorno. 66.67 

2 If wee have btene dead] whether wee are made 
aliveagaine 6869 

Two forts to whom this try all doth belong. 1 Thofe 
who have a name they live, andyctare dead. 69.70 
2 Thofe who are dead indeed: 69-75 

How Chrififould be the end and fc ope of all our ani- 
ons. 69 
Five charaUers and marfys offuch men whofeemeto 
live and are dead. 7 o . f 7 5 
Five marh^s of thofe who are fpiritually dead in- 
deed. 75- ^78 
Repentance makes a dead???an to beaimngman ^ and 
therefore not to bee delajtd. 79. 8 o 
Natural! men are but dead men what excellencies foe- 
vert hej have, ft i 
Bow wee are to value the Ordinances of God. 81 
Allthatarein Chrifi are in a fate of life. 83 
That there isfuch a life. 84,8 5 
With what, and in what this life is hiddenfrom natu- \ 
rail men. 85.8^] 

Tfcl 



The Contents. 



The Saints are tnif reported and evillfpokgn of. g 5 
Men are hardly 'perf waded that there isfuch a newfpi- 

ritualUife of grace. 86 

Proofesof h^ bejidesor without the Script hies. 86.87 
The effects and experience of a new Fpirituaillife. 8 8 
five Differences betweene fuperftition and the moral I 
life, and this new fpiriluall life of grace. 89. 90 
Common and true graced wherein thy differ. 9 o 
Spiritualllifewhatitis. 92 

Five Signes to know the fpirituaillife of grace by - and 

t he comparing it with the naturall life . 92. 93 
What if expecJed and rehired of thm to whom this 

talent of the new life of grace is rommitted. 9 4 
Thej that fpend their time in idle fports and vanities 

are yet dead. 95 

The happy eft ate of beingin Chrift, andtobepartakgrs 

cf this fpiritnall life is to bee knowne and prized 

accordingly. 95 

Spirituall life excells naturall life m three things. 

1 InthatititanEtemalllife. 97 

2 In that it is a Kealllife^ the other not fa. 98 

3 In that it is a Prevailing life ^wallowing up the 
Imperfe&ions of the &lher lift. 9 9 

All other things wine and deceivahle in compart fon 

of this fpi- rituallnew life. 98 

This new life is far re wore excellent than the common 

life. 100 

Firft) it puts a man into a better condition than hee 

was in. Idi 

Secondly, it addes liberty to him thai hath it. 1 02 

The Vnion betweene Chrift and us. 201 

Thofe that have not this life are tofeety it, and thofe 

that 



The Concents. 



that have it, mufl be carefull to ret nine andkeept 

it. 103 

Five Signes of spiritual! life. 1 If wee love the 

brethren. 1 04 

2 If me contend for it. 105 
The beft may fometimes be foiled jet they recover them- 

f elves, and maintaine a warrefiiH agafaft their 
corruptions. 105.106 

How to kpow whether wee walkg in the Spirit, or no 

107 

3 lfweebringforththe fruits of it. 106.107 
Three jignes to kpow whether our work^s bee living 

workes.or dead worlds. By thir principle. "By their 
principle* By their manner of working. By thir 
end. 108.109 

4 If wee imbrace the meanes of it. no 

5 Ifweebenourffiedwiihthefoedofit^ viz. Tfa 
Word) and Good worses. 1 1 1 . 11 2 

Motives to make us defire this blejfedfpiritualllifi. 

1 It k a happy life.. 114 

2 It k apleafant life. 115.116 

3 It is no indigent life. 1 1 7 

4 It hath pure Comforts. ibid. 
'5 1^ moft capacious of Comforts. 1 1 8 

Other Motives. nB 9 to 123 

All men feekehappixejfe> yet never finde it without fee* 
king God. 122 

Repentance puts a new life into men . 123 

Meanes to gtt tkisjpirituall life. 124 

Firjl, Knowledge. ibid. 

Haw men that abound in knowledge comefiort of this 
r life. . 115 

1 • ' Secondly 



The Contents. 



Secondly >u k cenverfant in the duties of New obedi- 
ence. 128 

Thirdly, To get faith, which matys us lead this life 
three vt> ayes. 129 

1 By giving reality to the privdedges of this lift. 

129 

2 By drawing us ontoaftion. 130 

3 By fitting us for chrift. 131 
Fourthly J he Communion of Saints. 133 
Fifthly \ the hearing of the voice of the Sonne of man. 

135 
How this is effeUually wrought. 136 

What His to tranflztefrom death to life. 1 3 8 

Nothing but thzvoiceof the Sonne of God can tranf- 
late from death to life. ibid. 

1 Becaufe the Word hath not the fame effi& at all 
times. ibid. 

■ 2 It k an almighty aBionthat gives this life.i^g 
3 ItisChriflschiefeftfoveraignty. ibid* 

the voice of th e Sonne of God is able to doe it. \ i bi d . 
What the voice of the Sonne tf God is. ibid. 

This efje&uallvcice confift? m two things. 1 3 8 

Three degrees of working this light of lift by the Spi- 
rit. 1 3 8. 13 9 
Adoubkvoiceof the Sonne of man. 139 
Sixe differences betwixt effeUuall knowledge , and 
common knowledge. 140 

1 It is diftinB andpartknlar^ the other general 
andtonfufed. 140 

2 It is livelj in worhjng upon the hearty the other 
not. ' # J41 

3 Uh experimental^ the other fpeculttive. 143 

&tlt 



The Contents. 



4 It makes men approve, ]uftifie and rellifh the 
wayes oj God 5 fo doth not the other. 144* 145 

5 It bnedes hoh affSions, the other doth net . 146 

6 Ejfetluall knowledge brings foorth holy a3ions t 
which common doth not. 147 

We mufi examine our [elves whether wee have heard 

the voice of the Son of God, or no. 1 48 

Wefoallkpow it by our lives and aUions. 1 4^ 

Seven Impediments hindring wen from hearingChrifls 

voice. 150 

Thefirft is Self-wifdome>or Self- conceitedneffe. 1 50 
Thefecond> Long cuflome. 1 5 r 

The thirds Similitude, which Ukg falfe wares deceives 

men. 152 

The fourth^ Falfe experiments,** fomework^s of God, 

thatfhouH draw usmarer to him. 152,153 
The fifth, Ignorance. ibid. 

Thejixth, Inconfideration. 1 54 

Thefevenih, acertaineflifnefft and ehflinacieof will 

or mind*. 155 

Meaneshow to heare profitably. 156 

1 To pra&ife what wee heare. ibid. 

2 To hear the word as the word of God, not ofman.160 

3 To heare the word with honefi hearts. 162 

4 To lay vp the word we heare in our hearts. 164.16 5 

5 To pmetbeword which weheare.and topray forit. 

166. 16 j 

6 Toheareitwithvacuity^ofminde. 168 
A Caveat for Mwifiers, that theyfpeakeh the voice of 

Chriji. 168 

A warning for tbepeoplejhat they heare them by whom 

Chriftfpeakes. 168. 169 

The 



ThcCbnteritt 



The Summe of the chiefe points 

contained in the Treadle of 

Se lf-Deni a ll. 

WHofoever will have benefit by Chrift^ 
mufl follow him. iji 

Two maine impediments that hinder, 
men from following Chrift y viz .pleafures^Croffts. 

ibid. 

1. Doft, whofowerwiUbe favedbyChrift, nrnft 
deny him felfe. *73 

what his to deny ourfelves. 174 

what our felfe if. _\- . ibid. 

why corruption of nature 14 reckoned a mans felfe. \ 

ibid. l 
In every man there are two felves. 175 

Reafons why we mufl deny ourfelves. ibid, 

i . without felfe-deniall we deftroy ourfelves. ibid. 

2. without felfe-deniall we fet not Cod above our 
f elves. ij6 

God will not bindem to that which is fimply unpof 

fible. 1 77 

A may lawfully love him felfe. ibid. 

why we cannot follow God& the World both, ij$^ 

180 
Ourgpodnes is more in God than in ourjehes. 182 
Wo happinejfe to be found out of God. 183 

Great 



. _ 

The Contents* 



^ i eat equity in denying ourfelva. 1 84 

The fruits of the flefb and the Spirit. 185 

How prone our nac are is to doe cvill. 186 

How n e ma) know this. 187 

How to ho* ufathfr m have interefl in Chrift^ 4>r 

no. 188 

Three -lghcs 10 know whether tee* deny our felves or 

no. 192 

1 // we be willing to be reformed. i8p 

2 If we renounce ourfelves in times of temptation. 

!9o>i9i 

3 If we be humble and lowly in mindt. 1 9 t,\ 9 2 
Meanes to deny ourfelves. 19 2 

1 To have a right judgement^ our felves. ibid. 

2 To have a right opinion of other things. 19$ 

3 To know Chrift aright. 19% 
q.Tobe peremptory againft ourfelves. 196 

God multiplies comforts to them that deny them- 

felves. *9h*94 

In cleaving to God, wemufl leave the care and cu- \ 

flody of other things unto him. ibid J 

The more we deny our felves, the nearer we are to\ 

Chrift. ip£ 

2 . DoSt. The wayes of God arefullofcroffes. ibid . 
The reafons thereof. 199,200 

The wayes of God have much difficulty in them, and I 

the reafons thereof. 2 o 1 , 2 o 2 1 

The xr ayes of God arepleafant to any man that m 

upright. 205I 

Reafons why difficulty in Gods wayes fhould not difil 
courage anyman there-fiom. £04,205^206 
we mu ft make account before hand, and prepare fo^ 

trouble 



ThcContcnts 



troubles before they come. 207 

It is not the way to heaven that mofl men goe. 20 8 

what caufeth perfection to follow the Gofpell. 2 op 

Cowardiinefjemay lofeour foules as mil as rebelli- 
on. 210 

No fortitude like to this, tofufferfdr chrifi. 2 1 1 

If wefujfer not in Gods caxfe for well doings wee 
jhalifujfer of God for evill doing. 212 

Anfwer to them who fay> they can dee no good in 
Godscaufe. 213 

The worfe the times are y the better fhould the 
Saints be. ibid. 

Comfort again fi difcouragement by being alone. 

214 

tVimuft proportion our labour to the workein Gods 
fervice. ibid. 

Manythoufandslofe their foules becaufethey thinke 
lefje willferve the turne in Godsfervice, than in- 
deed is required of them 215 

Satans wiles in deceiving men. ibid . 

Cold^flight^andcuflomary performances of holy du- 
ties , doe no good at all. 2 1 6 

It is hard to bring our foules to good duties. 

217,218,219 

The crojjes and difficulties that are in Gods wayes> 
are an argument to prove y that the do Brine came 
from heaven «o 

The caufe that the way es of God arefo hard and dif- 
ficult. 22 1,22 2. j 

The difficulty in Gods wayes, ought to beameanes to] 
humbkus. 223 i 

3/D03. Alt that Me to have benefit by VbtiftA 

mil (I i 



The Concerns* 



muft follow him. 224 

Chrijl is to us an example of the rule, viz. of 

the Law. 225 

Though Chrift himfelfe be abfent in the body 3 y *t 

hee hath left guides to lead m in his ft .ad. 226 
The Saints that lived before w.^ and went in me 

path \of 'truth, are our guides. ibid: 

wehaxe the Word, the Spirit, and the Saints, for 

our guides ibid. 

what it is to follow Chijt. 227,228 



228 



How we mu& follow him 

1 with all our heart. 

2 with all our mind. 

3 with all our ftrength 

4 willingly. 

we muft follow Chrift at all times. 

we muft follow Chrift all manner of wayes, inward- 
ly and outwardly. <f 2 3 0,2 3 1 

The ohjeB which vpe muft follow is chrift. ibid . 
w he rein we muft follow his example 

1 in love. 

2 In defying the glory andjhame of men 

3 In humility. 

4 In iein^ diligent in our callings. 232 233 

5 In fubmit ting our wih to Gods will, ibid, 

6 Inza 'e to Gods glory. ibid . 
pyef&uft follow his example and his precepts. 231 
ivhereinwe muff follow his Precepts, viz. in faith-, 

in repentance • in charity. 233 

Wet muji not bee auricular, but reall Dijciples. 

* 234 
Falfe I oaftingChriftians refuted. 235 

Signej 



228,22? 



22^,230 



ibid. 

ibid. 

232 

ibid. 



The Concents 




Signes te know whether me follow Chrift or no, 

23^237,238 

Fotire differences betweene the folly of the tarns 
and other mens. 2 39, 240, 24 1 

VVe muftnotfet any limits to ourholinejte, but in- 
deavonr towards perfeBion. 242,243 

We muff not prefume to goe before Chrifi > but let 
our minds and defiresyeeld to his will. 2 44 

Five things required af them that will truly and 

fincerely follow Chrijt. viz. Tofeeketo him^ to 

love him ; tofeele the burthen ofjinne ± to be- 

leeveinhim$ to be patient. 245 



I 



The, 



jl; 



The Concents. 




The Contents of the three 

Sermons on the Sacrament of the 

Lord s Sutper, 

TWo maine priviledges me have by lefut 
Chrtft. 247 

1 Etern all life. 247,248 

2 Ajjurance to be heard, in our prayers. ibid, 
iDod. Fnlefjeaman be in Chriff y heemaynot 
ay fly unto himfelfe any of the two priviledges. 

ibid. 

2 Do&. Whomever u in Chrifl^ whatfoever bee 

as kes he jhall have it . 249 

Except we be in Chrift, we have nothing to doe with 

thofe holy ntyfteries or Symbols of the love and 

favour of God in Chrifi. 2 4^ 

Every one that comes to the Lords Table y ought to 

examine himfelfe concerning wo things. 250 

1 Whether he be in Chrift. ibid. 

2 Whether he be particularly prepared ibid. 
Rules to examine ourfelves whether ne be in Chrift 

or no. 2 y f 

A double aBmuBpaffe in thofe that are in Chrift^ 

ibid. 
The fir $ in our party to take ChriB. ib id. 

The fecond in Chrifts part y to fend forth vertue 

to 



The Contents. 



to take w. • ibid. 

Five things to bee corftderedin theaB on our (art. 

ibid. 
tirfli whether we make [Chrift [our chief eft excellen- 
ce, ibid. 
Every man naturally feekes feme excellency or other 
, tohimfelfe. 252,253 
To ex cell in grace and holine$e y i$ that excellent 
thing Chriftians fhould dejire and labour for. 

254> 2 55 

Secondly^ whether we make Chrijl our chief eft trca- 

fure. 25* 

How a man may know whether hee reckon Chrift his 

chiefeft treafure. 257 

1 if he lay him up in the do fet of hi* heart, ibid. 

2 If he keepe him with greatest care. 258 

3 If he efteemehim above all things, ibid. 

4 Ifhefpareno coftandpaines togethim. 259 
$ If he be wiling to part with any thingrather 

than Chr iff-. 260 

Thirdly, whether we make Chrift our chief efl joy and 

delight. 261 

7 know this 7 we muft conjider what our thoughts doe 

mo ft delight in. 2 62^ 6 5 

Fourthly ^whether we make Chrifl our chiefeft refuge. 

264. 

Every man hath fome refuge to which hee betake 

himfelfein time of need. 26% 

The Chriftian betakes himfelfe to Chrift. 266 

The wicked Hie to men for refuge ib id . 

A carnaB man in diftreffe knortes not whither to 

goe. 267,26s 

a 2 Fifthly, 



ThcComems, 



V. 



Fifthly, whether we'make Chrift our chiefeftcom- 
commander. 269 

How a man way know this, 2 $? • to 2 73 

Three great commanders } riches 7 honours, pleafures, 
which doe rule the world. 270 

By thofefive things a man may know whether he foe 
fit to come to the Lords Table, 273 

A double charge given : to the worthy, not to omit 
the Sacrament : to the prophane, not to thruft 
himfelfe in to the Lords Table. 2 74 

There is an aB ervertue goes out from Chrift, to 
make an union betwixt us, that wee maybehis. 

*74*75 
This almighty power turnes the frame of a mans 

heart, and the courfe of 'his life, quite contrary. 

275 
In what manner thuvertue is infufedinto the heart 

of man. 27^277 

when it comes into the heart it maketh all things 

new. 278 

This venue of Chrijl doth not onely breed in ns 

good purpofes,but alfo gives us power andftrength 

toperfoYmethcm. ibid. 

This efficacy and vertue commingfrom Chrift into 

the heart, worhthfuch a change in men, that all 

the wayestf godlinefe and new obedience^ be- 

come in a manner natur all unto them. 2 79 

The necejjity of a new nature. 2 j$ . to 2 8 3 

A faith required in this particular. 283 

AUtheerroursof our lives arife from hence, that 

1 thefe principles and grounds (aforefaid) are not 

beleeved andobferved. . 2 84 

We 



The Contents. 



Wee are therefore to conftder whether Chrift hath 
wrought in us thefe venues 5 viz. faith $ hve^ 
effeBuaU knowledge ^ mortification of$ur lufts • 
vi 8$ry over the world. 2 84, 10187 

Thereafon, why when we know God^wegkrifie him 
not as God. 285 

Ourfitneffeto bepartahrsofthe Sacrament is to 
be confidered in five things. 287 

1 In ftirringup our graces, and aBing the ha- 
Bits. 288 

2 InmrreconciliationwithGcd. 290,291 

3 In removing the di fiance betweene God and us. 

292,293 
^ In a f articular increafe of defire in taking 

Chrift and his graces > that knit him and us to- 

gether ; 29W9 5 

Mow this will and dejire may be encreafed. 296 

wherein theftrength of every Sacrament confift. 

296fl97*9% 
5 In putting up ourrequefts when we come near e 

the Sacrament. 29^ 

what the Covenart betweene God and us fc 300 

Particular requefts and petitions to be made at this 

time, and in this.a&ion. 501,3 02 

The holy Scriptures offer grace and ability to doe 

more than nature can doe^ as to overcome natu- 

rattdifpofitton to doe evill* 303 

All the prayers of the Saints made upon earth, are 

ajjuredly heard in heaven. 304 

Certaine conditions required, that our prayers may 

&ehea*iofGod. :■ ibid. 

t we muft be righteout ,ani our prayers fervent. 

305. az 2 we 



I 



The Contents. 



3 Wemuftaskgaccardingtokiswitt. 306 

3 Weemu$ask§wtime,andduefeafun t 307 

4 We muftrejerrethe time* manner >andmeafure 
of grantingour petitions to him. 3083 30 9 

Wee know not owfelves what it meet for ns > but the 
Lordknowes kji what to doewith us. ibid. 

It is a wondrous prhihdge lo have our prayers an* 
fweredofGod. 30? 

Keafons to confirtnt this truth. 3 1 o 

1 Becaufe he tak§ J notice of our petitions, ibid, 

2 Becaufe the Father himfelfe lovethus. 313, 

3 Becaufe Chrifi (if we pray in his name) hath de- 
ferveditforus. 315 

4 Becaufe hee is a God hearing prayer. 316 
Haw weefiall know that God is willing to grant the 

thing wee pray for. 311 

Wkofoeverasfy any thing as hee ought of God, [hall be 
certinely heard, or elfe have fowewhat that it bet- 
ter granted. 312 

The Lords readinejfe to heare our prayers fhmld teach 
us how to be more fervent. in prater. 317 

More required in prayer than the bare prayer. £P8 
Thepromifeisnot made to the prayer ^ but to the per- 
fonpraying. 3 19, 3 20 

Anfoer made to the eb)0ion of our infirmities. 321 
Reproofe of thofe who pray for fajhion fake onely. 322 
Shortnefje and coldneffe in prayer conns from nnbe- 
liefe. ibid. 

wee mufl ufe the meanes as mil as pray. 213 

it is Atheifme to thinks the Lord heares not our pray- 
ers, ibid. 

An- 



1 he Contents. 



Anfwerto thofevpho fay they have prayed andfonnino 

anfoer. 22 4 

The longer the relume of our prajert is, the greater 

mil be our gaine. 224 

Wee mttfl fpend fome time in the meditation of this 

great frrviledgethat God heares the prayers of his 

Saints. 325, 326. 

though Godpromifeth to heare our prayers^ jet there 

are fome cafes therein he doth deny onr prayers. 328 

1 Whenwee pray either for that whtch is hurt fall) or 
againfi that which hee knewethto bee healthful for 

us. 329 

2 Whenwee have commtted fome grojfeojfence that 
isflillnnrepentedofc 330 

3 Whtnm pray unreverently, negligently ^diffident- 
ly. 33*33* 

4 That what me have prayed for may bee the better 
efteewed of us> and more thankfully recevvtd by 
us, ' 33 2 ^333 




I THE.' | 



1 






1 



DOCTRINE 



OF 

THE SAINTS 

Infirmities. 






Delivered in feverall Sermons by 

|! JOHN PRESTON 

JiDo&or in Divinity, Maifterof 
1 Emanuell Co! ledge in CAM- ;g 






¥ 



BRIDGE. ■ !* 



And late Preacher of Lincolncs- 
Inne 4 8c c. 




Imprinted at Londonby l.Okcs, £ovH.. Taunt an 9 

and are to be fold at his fnop in S. Dtmjtom 

Church-yard in Flee t-ftreet. 1638. 



S 



h 



li 





To the Learned and Re- 
ligious Gentleman Henry 
Lawrence Efquire. 

Orthy Sir 5 tit hough your owne ndtive 
worth might iujtly drdw from m d grea- 
ter teftimony of obfervdnce , then the 
jutting of this Little Tredtifeinto your 
hand: yet have we beene rdther heereunto induced^ 
by the conftderdtionoffuch ddornmems ofWifdome^ 
Learning and Piety in you , as hdd expreffe Rcld- 
tion to the Author )dndmdy feemeto be the fruits 
dndiffues of his Labours in your younger ytares> It 
is true indeed 5 that the goodnejfe of the Soile adds 
much unto the grcdtne(fc of the Crop:, but it is as 
true^ that the indufiry and wifedomc of the Hus- 
band man dddes alfo much unto the goodnefe of the 
Soile: yet neither of thefe without a gracious in- 
fluence from Heaven bring forth d harvefl. 

It hdth fled fed God 5 there [hould be extant di- 
vert CMonuments whereby the ^Authors eminent 
Abilities do yet furtive in the hearts and efteemes 
of men : yet noneexprcfic htm more unto the life^ 
then the piety dndvertue of tbofe thdtgrew up ftn- 

A ?. der 



■ I » ■ ■ « — 

The Epiftle Dedicatory 

dcrh'.r,; '" h.{j' 3 s- Helives if they (lavdfaft 
intheLord At *ngwbom^ as you had a greater 
intimacy of all u,e near ?ft , not of a Pupil f but of a 
Bofom-frtend and continual I Companion ^ and 
therein a longer time : fo have you anfwered it$ as 
then in love and Refpectunto htm fo fince in a 
proportionable and happy improvement of what 
you did Receive. 

And therefore, at we conceived , it would be a 
derogation iniurious to your candid and ingenious 
difpofition 3 to thinke you unwilling to be put in 
mind of him , by whofe Religious care you were fo 
often put in mind sf Gvd^ and of your f elf e : So al- 
Joan unworthy andungratfuil difrefpefij to have 

omitted t he infcriptionof your name.: efpeci- 
ally by us 5 who long have keene 
and are 



Your loving and obliged friends. 



Thomas * Goodwin > 
Thomas Ball. 



o3V> «£» *&» *t!r> *t&» *&> «&» cj^ ^tf* «tTf» oI^> *fl&» *£"> *£r» 




S»JB** 



opj cq?> ^* •cpi- «fl*» «£** *£?* or* oj* «^> «i^» «3i 






SERMONS 

Br 
Iohn Preston Do&or 

of Divinity. 

2. Chron. 30. 18,193 so. 
1%. For & Multitude oft ke people, even many ofE- 
. phraim, 4^Manafleh,Iflachar 3 ^^ZcbuIon 3 
had not clean fed themfelves "; yet did they eate 
thePajfeoverothermje than it rv as written, but 
Hezeknhprayed for them faying, the good Lord 
far don every one. 

19. That prepareth his heart to feeke God : The 
Lord God of his Fat hers, though he be not cleanfed 
according to the purification of the Sanftuary. 

20. And the Lord harkned toHezekhh, and hea- 
led the people. 

Pontheoccafion of thefe words was 
the illegality offomcrefbrters to the 
PaflTeover at this Time 3 for this fb- 
lemne Duty having beene longneg- 
ledted 3 by occafion of the negligence of former 

B Governors: 




The Saints Infirmities. 



Governors : Hczekiah (ends his meflengers not 
onely into luda .but alfo into into ifraeljo affem- 
ble them,if it were p>oflible,unto this great Solem- 
w'tywhich was effected with various fuccefle, for 
in ibme places they were entertain'd with (coffes$ 
in others , with great readinefle ro fiibmit them- 
felves unto this Sacred ordinance 5 but the war- 
ning being {horr 3 8c journy long 3 there were many 
wanted legall cleanfing •> Hczekiah feeing the 
promptnes of the people, & that in the fubftance 
of the Duty they had not failed, puts up this 
Prayer to almighty Godwin their behalfe. 

In which Prayer we havethefe three things to 
be confidered, and underftood. 

i. The fubftance of it, whklnvas, that God 
would pardon,or be mercifulL 

2. The Perfons for whom he made it,and they 
are described two waies. 

i. From the preparation of their fbules and in- 
ward man, they prepared their whole hearts. 

c.From the imperfe&ions of their outward and 
legall preparations,they were not cleanfed accor- 
ding to the purification of the Sanftuary. 

J. Thefuccefleand i(Tuethatithad,whichwas 
the healing of the people,that is.God blefied that 
ordinance of his for the removal of that outward 
guilt D contrafted by thofe ccremoniall neglefts 3 or 
otherwise, & for the ltrcngthning of their foules 
in grace and holinefife, and for the curing of their 
outward eftate,which lay open at this time to ma- 
ny prefluresand calamities on every fide. The 
points of Doftrine might be many that would 

hence 



The Saints Infirmities. 



5 



hence arife , but we doe purpofe onely to handle 
two. 

i. That in all the parts of publickeworfhipand d<^. i. 
performances , the Lord efpecially requires and 
expefts the heart be rightjhe would have nothing 
wanting, but of all the reft he would not have the 
heart imperfeft,or defe&ive,the good Lord(faies 
this good King ) be mercifull to every one that 
prepare th his whole heart to feeke the Lord God 
of his fathers,though he be not cleanfed , that is, 
though he be in other things imperfeft and defe- 
ctive : So Solomonjhis good Kings predeceflbr, 
Prov.^.^.Keef thy heart with nil diligence, thy 
[foot is not to be negle&ed, £<*/. 5.1 .but to be kept, 
but not with (b much care andcircumfpe&ion as 
the heart, that part muft not be wating,what ever 
other parts werejand therefore if any were in this 
Atfedav^Hetekiak praies not for them. 

1 . Becaufe the heart is that which Cod himfelfe Reaf. 1 . 
doth moft delight in,no duty can be well perfor- 
med were God himfelfe doth notvouchfafehis 
prefence and affiftance.#*£. 1 3. 1 $.By him tberfore 
let us offer the Sacrifice of praife to God continually , 
that is,by his affiftance and gracious pre/ence^ut 
where there is not a heart to receive and entertain 
God in,he never wil,nor doth afford his prefence. 
Eft. 66. 1 ,2 ^Heaven is m\ throne, and the earth my 
foot-jtoole,&c.But to this man will I look D even to 
him that ispoore, and of a contrite heart,accor- 
ding to that of the P/i. 51.1 7. The Sacrifices of God 
are a broken ffirit: a broken and contrite heart, &c. 1 
Though to the eye of men it may feeme a I 
I B 2 defpkabiel 



The Saints Infirmities. 



defpicable and mcane abode, for fuch a glorious 
and excellent Majefty 5 yet fure it is not fo by him 
accounted:when a great man is to be received in- 
to our houfes , we are careful! that there bee no 
breaches in then? $ but when the great and glori- 
ous God is to be received into our hearts, he will 
not ftumble at the wounds and breaches. 

Renfoaz. The heart is that onely part, whereby God efti* 
mates 5 and makes a judgement of the whole, hee 
takes meafureofa man by his heart, if that bee 
found and upright , he never curioufly examines 
other parts 5 we commonly' are taken with the 
face and countenance^becaufe we are not able to 
looke deeper jbut God regards not that,as being 
able todefcendintothe fecretclofet of the heart. 
1 .Sam. 1 6.6,7. And he looked on Eliab, and faid, 
Surely the Lords annointed is before him. But the 
Lord (aid unto Samuel^ Looke not on his counte- 
nance por on the height of of his fiature y becaufe I 
have re fu fed him , forthe Lord feeth not as a man 
fteth \ For man looketh on the outward appearance $ 
but the Lord feeth the heart : And accordingly yee 
have thedoome ofalmoft all the Kings ofludab, 
according tothegoodnefle or badnefle of their 
hearts 2.Chron.2$.2. He did that which was right 
in the fight of Cod* but not with a perfeff heart .-And 
the like is alfo teftified of many other of them. 

Resfo* 3. 3- The heart is thehardeftprece to manage and 
manurejand therefore he that keepes that well in 
tune, is not likely to be wanting in the otherrif in 
n ViollJ finde the trebble firing in tune $ 1 make 
no queftion of thebafe that goes not out foeafily: 

Symon 



The Saints Infirmities* 



Sjmon Magus had compofed the other parts,^#j" 
8.i^.Uedtdbeleeve, and was baptized : but this 
ftring was out of tune, the Apoftle finds this jar- 
ring.i^r.21. Thou h'afl neither fart nor lot in this 
bu(ines for thy heart is not right in the fight of God, 
inhisownefightnoqueftion but hee thought it 
fo,butitwasnotfo in Gods fight : And indeed 
the heart is fbdeceitfull, that it will deceive the 
very owner and poffefTor of it : like to your Jug- 
lers^that will do a thing before your face, and yet 
you fhall not fee them doe \t^2.KingWhy wcepeth 
my Lord* '(faith tiazicl)Why (iaies the Prophet J 
for the great evill that I know thou wilt doe unto the 
Children oflfraeljheirftrong holds thou wiltfet on 
fire,(frc.kx\aHaz,aelfo\d, Isthyfervant a dogge, 
that he [hould doe this great things? There were 
charafters of cruelty engraven on his heart, which 
himfelfe had never read, or beene acquainted yet 
withall, Wfo knowetb(&\t\\ the Apoftle) i . Cor. 2 . 
II. tie things of a manJbut the ff hit of man that is 
within kimfOne would thinke a man (hould read 
his owne hand, yet fbme doe write fo bad, that 
they cannot reade it when they have done; and fo 
did Hazael, hehadhatcht fuchcurfed thoughts 
within him , that he could not fee to the utmoft 
urminns and end of them jif a man hath a fpot up- 
on his face, he is warned of it by every body elie, 
becaufe its knovrae he cannot fee it $ buthemay 
have a rhoufand fpots upon his heartland neither 
he,nor no man in the world befide be able to dis- 
cover it:he therefore that hath well prepared this 
part,will hardly be defe&i ve in the reft. 

E 3 4 ,The 



1 he Saints fnfirmitie?* 



Rcaf. 4, 



Vfe. 



4. The heart is the fpring and firft wheele of all 
that curious Clock-worke of the foule $ (b that if 
that be but ordered and kept aright,it will diredt 
and order all the reft, & this is the reafon that the 
Holy Ghoft is pleated for to give^rw.^ 3. Out 
of it are the iffues of life : If a man had a Well or 
Fountaine in his garden ; out of which came all 
the liquors which he u(ed 5 he had need to be very 
diligent to keep that clean^if that were poifoned, 
it would be hard for himfelfe long to efcape. 
N ow the heart is fach a Fountaine, Rom. 10. 10. 
With the heart man beleeveth to righteoufneffe^And 
from wit htn^ even out of the heart proczede evill 
thought s y &c* Mar. 7.21* the Gentiles were ac- 
counted common and prophane before Chrifts 
time 5 but after their hearts w r ere purified , even 
I Peter himfelfe , the Apoftle of the Circumcifion, 
durft venture on them,<4#/ 1 5.9. For God put no 
difference bettveene them and the lewes , after that 
by faith he had purified their hearts : give me ne- 
ver (b bad a man,make but his heart right , and I 
dare venture to clofe with him $ifyeetake out 
the Serpents fting 5 he may be played with, or o- 
therwife imployed,without either danger, or ci- 
ther inconvenience. 

Let us every one be hence incouraged to exa- 
mine well,and looke unto our hearts 5 for if they 
be any way difordered and out of tune , our a&i- 
ons and performances will not be reliflbed. Re- 
member what the Apoftle faith, Heb.^.i 2. Take 
hcede brethren left there bee in any of you an evill 
heart of mbeliefejo depart from the living God;\n 

unbele- 



The Saints Infirmities. 7 



unbeleeving and evill heart will evermore be 
drawing back from Gc d,will not come at him by 
its good wil,Af4M $.8^.They honor me with their 
lips. but their hearts are removed far from me. And 
what then became of all # their worthip? why lure- 
ly it came to nothing,//? vaine they por/h/p me: A 
heartlefle worfhip is a worihip that God regards 
notjbut if the heart be framed and prepared as it 
{houldbe 3 God looks not at the many imperfecti- 
ons that may be found incircumftantiall matters. 

But it will.be here demanded , how one may £ucfi. 
know when his heart is truely qualified and fitted 
for a duty. 

When he is perfwaded of a fpeciall 3 and peculiar \^„f w , 
eye ofGod upon him in the duty, that Godma) 
fpecialt manner doth behold him^&c obi'erve him 
hcVwhe doth itjhe muft beleeve that God is ac his 
Elbo\y 3 #>£.i 1 ,6.He that commeth to God,muft 
beleeve that <7*^is*rhatis 9 nraft have his heart de- 
livered from that blindnefle^ wherein by natureall 
mens hearts remaine. What was the reafcn that 
the Gentiles 3 even it their folemne: worihip of 
their gods, where fo abhominable oftentimes ? 
becaufe their hearts were darke and blind in fpiri- 
tuall andcelefthlmarters,ifa;w.i.2 1522,23. Their 
foohjk. hearts were darkned, and then they changed 
the truth of God into a lye> and n>or /hipped the Crea- 
ture in /had of the Creator^&c$>x\i when the heart 
is ferioufly convinced that Goci is pre(ent,records 
and regifters all our deportments whatfoever : it 
makes us circumfped: and carefull, even thofe 
that are othexwife regardlefle of their duties 5 
, yet 



8 



The Saints Jnfirmities. 



yet when their mafters eye is upon them will con- 
iider what they doe:and therefore the Apoftlc re- 
quires of Chriftian fcrvants more. Mfh.6.6. Be- 
caufe the Heathen would doe thus much.the very 
Afle,when (he faw the Angel in the paflage , be- 
haves her felfe accordingly, Mwȣ. 2 2 .2 3. If a man 
would therefore know, whether his heart be fit- 
ted and prepared for any duty , let him ferioufly 
examine, whether he is thus perfwaded of the 
jEpeciall eye of God upon him in it. 

2.The heart is then prepared for a duty and fer- 
vice unto God,when it is fequeftred and taken off 
from other things : when the drofTe and ftaine of 
natural felfe-love,and earthly mindednefle is got- 
ten out:as we fee, men bring not filthy veflelsun- 
wa(hed,and unclcanfed to their Mafters table.Yce 
mayfee^ perhaps, an impure and filthy' veffell in 
the Kitchin,but upon the table it is not tolerable: 
Thefe men that came to the Pafleover, although 
not wafted according to the purification of the 
San&uary;yet were, no queftion purged inward- 
ly: they hadaio doubt,a fubftantiall, though not a 
Ceremoniallcleanfing, according to that of the 
! Apoftle,2 Tirn.2.2 1 . if a mxn dee therefore purge 
himfclfefrom thcfe,bejhdllbe* vefell unt* hormr, 
fantfified^nd meet for the U after s ufe^andfrepdred 
unto every gotd mrke. 

There's none of us would have our meat come 
up upon a dirty Difh,and much lefle God. When 
David asked for fome holy She w-bread from the 
Priefts,he tels them \\ithall,that the veflels of the 
yong men that were to carry it D wcre holy, 1 Sam. 



31.5. 



The Saints Infirmities. 



21.5. So muft our hearts be,when we adventure 
todrawnearetoGod : And though we cannot 
here attaine a perfeft purity, but that corruption 
will ftill be mingled with our beft performances, 
yet that muft be removed and laid afide, that 
kept us backe from turning to the Lord : the rub- 
bifliofneceffitymbft be removed, thatftops the 
building from going on,iPtf . 1.2 2. 2 3. Seeing yee 
have purified your foules to the obedience of the 
truth , unto unfeigned love of the brethren, &c. 
Being borne egaine,&c. That is n feeing that ori- 
ginall impurity, that blocked up the (ode from 
turning unto God is done away , the heapes of 
Muckeandrubbifti, that flood where now the 
building is e re&ed 5 for that's done al waies at the 
firft converfion of the foule to God , and never 
folly doth returne, 

3 . When it is foftned,and fitted to receive im- 
pre(fions:when the Centurion by muchdeje&ion 
and proftration of his foule to God in fecret, had 
his heart fo mollified, that any thing would make 
a Chara&er or Print:He tells Peter, He was ready 
toheare whatfoever God fliould be pleafed to 
fpeake,/#5?j to.3 3. It's not enough that the met- 
tall be refined and purged from the droffe , that 
before did cleave unto it runlefle it likwife be fo 
foftned,as that it will accommodate it felfe unto 
the mold,or ftamp it fliall be caft intorand there- 
fore it is powred into that while itisfoft and li- 
quid. So the Apoftle Rom .6. 1 7.argues,they now 
were truely freed from the dominion and power 
of their former unregenerate efhte,becaufe their I 

C hearts 



io The Saints Infirmities. 



Hearts did yeeld unro the fhmp that was imprin- 
ted on them , '■** ^^^wW AJkjgt. As the 
metrall then is judged to be fufficiently continu- 
ed in the Furnace , when it willingly receives the ] 
forme wind figure cf that which it is caft and pow- 
red into. Thus Paul was melted by the Sunne of 
Righteoufhefle , that (hone into his foule when 
he was going upon other errands, jiffs 9.6. And : 
he trembling, and aftonifhed, faying. Lord what 
wilt thou have me for to doe? as if he (houldi 
have (aid,This fire of thy love hath now fo thaw- 
ed and melted my obdurate and kicking fbule, 
that ic is prepared for any mould,to receive what 
print foever thou (halt be pleafed to (tamp upon 
it: put me into whatfbever fhape thou wilt, 1 
am now ready for any mould 5 to beea Preacher, 
thathavcbeeneaperfecutor $ to fuffer my felfe, 
that have beene the caufe of fo much fuffcring 
to others formerly 5 and therefore no marvaile, 
if the Lord profeffeth he would looke to fuch a- 
lonc^ifaidb 66. 2. becaufeonely fuch arefitted to 
be wrought upon 5. whereas unbroken and un~ 
mollified fpirits fubmit to nothing,but theWord 
is as water fpilt upon theHocke, that makes no 
manner of impreflion. 

4. The heart is then prepared for a duty, when 
it makes the duty but a bridge to lead him unto 
God, when it refts not in thedeed,but pafleth by 
it,and through it to God: Ye have many very fre- 
quent in the outward afts of duty,will heare, and 
pray,and fift 3 ^nd preach perhaps* yet raife their 
fculcs no higher thaa the outward aft alone 



The Saints Infirmities. 1 1 



HofjA\. And they have not cryed unto me with 
their hearts, when they howled upon their beds : 
Therefore not with their hearts, becaufe not un- 
to me,or at leaft,with their hearts well qualified, 
and fitted for that holy duty : There were fome 
(it maybe) among thefe people that came unto 
thePaffeover to pleafe the King , becaufe the 
King was pleated to have it fo, and fb they 
fhould,but if they refted there, and went no fur- 
ther, their fervice would not be accepted,neither 
were they included in Hczckiah's Prayer$for hee 
onely prayes for them that fought the Lord God 
of their Fathers s not that fought the face of the 
Ruler,or the favour of this godly King , or any 
other bie and carnall end. So Efi. 5 s.6.Seeke the 
Lord while he may be found. The duty is or- 
dained to draw and allure the fouletoGod, no 
more but an opportunity that God and men may 
trade,and have commerce with one another : As 
Solomon did therefore build the glorious Temple 
to the Lord, that he migftt dwell with men: 
i.Chro*.7.\ 2. But now if any reftedin that Tem- 
ple,and went no higher, he had no intereft in any 
promife that was made unto it^for the condition 
of the promife was, that they fhould leek his face. 
vcrX\.lf my people , which are called by my name, 
{hall humble themfelves^andpray ,andfeekc my face, 
and turnefromtheir wicked way :Then mil iheare 
from heaven^and mil forgive their finne, and will 
healt their Land: jftheyjhall humble themselves, 
**dfrayjtnd[ecke my face ,but if they praied never 1 
fo much,and in their prayers had only refpeft and 1 

C 2 aime 



12 



The Saints Infirmities. 



DoU. 2 4 



Rstfon i 



aime unto them (elves, he wculd not heare them : 
It is aftrangeexpreffiofrof the Prophet Amps 5. 
2 5.2&Have yee offered unto me facrifice, and of- 
ferings in the wildernefle , by the (pace of forty 
yeares O yee honfe oflfrtcl? Why what did they 
wirfi the Tabernacle, and all their furniture^but 
accommodate their publicke fervice in the wil- 
dernefie^nOjfaies Goa, You did'it to your feflves $ 
your ends and aimes were carnall, fenfaall, and 
earthly init,and you had no profit by it, as nei- 
ther have many now a daies^for want of difpofing 
and preparing of their hearts for God aright. 
Andtfo we have done with the: firft poyntobfer- 
ved from the Text. 

We are now to comeunto the latter part, and 
reafonofthis holy mans requeft, which was their 
not being cleanfed according to the purification 
cf the Sanftuary, which was a legall barre and let 
to ftop them from the Paffcover , how upright 
and fincere (bever they were : Wherefore bela- 
bours by earned prayer to remove this barre and 
great impediment, and the Lord expreflethhere 
his willingnefle to be intreated * for the Lord 
heard his prayer,and healed the people , whence 
this will follow. 

Where there is uprightnes & finceri ty of heart. 
Infirmities do not exclude from mercy, this is ap- 
parantintheText,forhepraies for mercy, and 
hath it granted^although they were not qualified 
as Gcd refuired,and may be further proved. 

From the wifedome of God , who knowes 
what wecandoe,and will expeft no more 5 as a 

wife 



The Saints Infirmities. 



3 



wife parent will not looke fo much from a weake 
child,as from a ftrong$nor from a (icke fervant,as 
from a healthful! 3 uishiswifedometoconfider 
what we are, and accordingly to deale with us * 
and therefore wemay be fure that he will not caft 
us off for our infirmities , but as a Father beares 
with his fcmne that feares him , though hee {pies 
many faults 'in: him : Likeasa father pittieth his 
chilclren,fo theX*r</pittieth them that feare him. 
For he knowech our frame,heremembreth that 
we a^e-but duft^p/. 1 03 . 1 3 . t 4.S0 the Lord hath 
companion on them that feare him*|Vhy?becaufe 
he knowes whereof we are made,he remembreth 
that we are but duft. So we fee, that when the If- 
raelitcs had fo provokedGocLthat he could fearce 
hold his hand offthetrjyethe (laid hishand,even 
then when he was ready to ftrike. And many 
timeSyiaith the T tyit^Pf aLy 8 .^8 ^g.Eut he being 
full of compaflion, forgave their iniquities » and 
deftroied them not:yea,many a time turned he his 
anger aivay,and did not ftir up his wrath ;For hee 
rememhred that they were but flefh,and that they 
were evena wind that pafleth away,and commeth 
not againe.He called back his anger becaufe he re- 
membred that they were but fle(h. And herein 
God fheweshis wifedome,and we ours : A wife 
man lookes for no snore of his fervant than he is 
able to doe:but on the contrary ,a foolifh man ex- 
pefts as much from a weaker, as from a ftronger, 
and, falls prefently upon him if he does not as 
much:So we our felves (hew our wifedome iao- 
ther tilings 5 .as for exdmple. 
,, C 3 IF' 



14 The Saints Jnfirmitief. 



ReAfon 2. 



If there were a little Gold and much drofle min- 
gled together * A wife man will not for the clrofle 
fake caft away the goId,but purifie and trye it:So 
if we have corhe, although there be fome cockle 
in it,yet a wife husband-man will not rejeft it,but 
winnow it,and purge it. 

So God being a wife God, doth not caft us off 
prefently for our infirmities, if there be any truth 
and fincerity in us: And as Gbdt$;wife,fbcompafc 
fionate,andbeares with cur infirmities. 

The Tafk-mafters wanted compaffion,. and 
therefore ex|pfted.more from the jfraelites than 
they were able to doe : Sov/hilft we were under 
the Law, there was a burthen laid upon us, which 
neither we nor our Fathers could bearejbut now 
if we be once under grace, the Lord doth not lay 
fuch loads upon us : But if thereby truth in the 
hear t,he accepts of our endeavours, although ac- 
companied with many weaknefles. 

A fecond reafon is taken from the covenant, 
for fo long as a man is in the covenant , his infir- 
mities cannot cut him off from Gods mercy. 
"N ow i t is certaine , we may have many infirmi- 
ties,and the covenant remame unbroken : for e 
very finne doth not breake the covenant , but 
thofe that untye the marriage knot : As in mar- 
riage every offence doth notdifannull the marri- 
age, butonely the breach of thy marriage vow: 
to wit. Adultery : So onely here thofe finnes that 
breake the covenant, which untie the marriage 
knot,(as it were)and that is $ 

Firft, when we take any new Mafter, and this 

we 



The Saints Infirmities, 1 5 



Reafon 3, 



we do when we let any finne reigne in our hearts* 
ifwefctupany fin that commands and rales us^ 
then the covenant is broken, for thou haft chofen 
a new Matter. 

Secondly , i if we take another .husband $ and 
this we doe, when we make a league with finne 5 
if we bee in league with any thing in the World, 
that doth draw our hearts from God^dorh break 
our covenant in chofing another Husband. But 
other failings doe not breaks chb covenant \ and 
whiles it remaines in force, we have intereft in 
Gods mercies,for he cannot forget his covenant; 
which if he (houid ,. yet Chriftis the Mediator, 
and .would put him in miudeof it. 
' A third reafon is drawn from the common con- 
dition of all the Saints : Take all the Saints that 
ever lived, and every one of them have had infir- 
mities* Now if God fhould be tooextreame to 
markeouriniquities 5 (P/i/.i3o.3 ) 4,)who(hould 
ftand > If God ihould caft off all that have infir- 
mities, then none (houid be faved 5 and then wher- 
forehath Chrift dyed? But faith the Pialmift 
Mercy is wi th thee, therefore thou art to be fea- 
red:Thatis,if God were fo (cvereaMafter , that 
he would endure nofailing, then he fhould have 
no (ervantsrBut i t is his mercy that makes him to 
be feared. And thus we iee,that infirmities do not 
cut us offfrom Gods mercy D if we be found at the 
heart:, but withall we muft remember theie two 
Cautions. 

Firft, though infirmities doe not utterly exclude Icautim 1. 
as from the mercies of God, yer they may bring j 
' upon! 



The Saints Jnfirmities. 



upon us many and fore afflictions , and hinder us 
ofmanybleffings : and here we muft remember 
theiediftin&ions. 

Firft^there is a voluntary infirmity, which pro- 
ceedes from our owue wills ; arid by how much 
the more will is an infirmity, by fo much the 
more God is provoked to anger , and to punifti 
andaffli&us. i 

But there is another infirmity which arifeth 
from fome impediment which a man would faine 
remove 5 but he cannot. As for example : A man 
would faine remember all he heareth 3 but he can- 
notjbecaufehis memory is fraile, and he cannot 
helpe it 5 he would convert many to God, but he 
cannotjbecaufe he hath weake parts. He would 
faine have fach a luft removed,but God doth not 
pleafc tofet his Spirit at liberty, though he doe 
his uttermoft endeavour 5 for that muft ftill be re- 
mernbred 5 for if a man (ayes he would pray fer- 
vently morning and evening,and yet fits ftill,and 
doth uot fet upon the duty and ftrive to doe it ; 
this h the aft of the fluggard : So alfo in other 
things. 

Secondly, there is an infirmity that arifeth 
from want of growth , for there are feme Babes 
in Chrift, fome buddes that are but tender, even 
as a cree hath fome buds and fprouts as well as 
branches : and thefe luck fap from the tree , as 
well as the branches. Now God beares much 
with thofe that are fuch , and will not prefently 
puni/h them for their failings $ he will not in this 
cafe quench the finoaking Flaxe, norbrcakethe 

bruifed 



I ■ I I . II I — — — — — 

The Saints Infirmities. 



J 7 



bruifed Reed : he will not put new wine into old 
veflels : hee knowes there is much ( f the old man 
ftill in them,and therefore will not enjoyne them 
to fuch great duties as they are no: able to per- 
forme 5 he will not puc too much on them at the 
firft : hee commands us not torejeAorde r i>:fe 
tlv^fe that are weak,/fa># 14.1 3. Let u\ not there- 
fore judge one Another any more , but \udge this m~ 
t her, that no manfut a (tumbling blocker an occaftov 
to fall in his brothers way. And fare then h im'elfe 
will practife that rule chat he p r efcribes to us. 

But now there are other infirmities thatarife 
from ficknes,in chofe that have beene throng, and 
through fbmc diftempers are become fick,ai d ire 
fallen from their firft love, as in the 2 of the Rev. 
2,4,5. Neverthelefle I have fomewhat againil: 
thee.becaufe thou haft left thy firft love : remem- 
ber therefore from whence thou art fallen , and 
repent,and doe thy firlt works 3 or elfe I will come 
come unto the quickly, and will remove thy 
Candlefticke out of his place,except thou repent^ 
Or that arife from fbme defertion,themfelves be- 
ing then caufesofir, by reafonofpreuimption, 
as in Peter and Hezekiah : N ow in this cafe God 
doth not beare with a man^but will come againft 
him quickly,and will not ftay long, unlefle they 
repent,and doe their firft workes. 

We muft remember, thattofome, Godhath 
appelated a lefferftature in grace, and to others 
greater: there are Ghrift'nns of all fizes, as it were. 
Now thofe that are of the lead fize, they are 
the weakeft, and thefe are generally weake, that 

D is I 






i8 The Saints Infirmities. 



is,they are weake ia their underftandings, weakc 
inaffe&ions, weake in all 3. and with thefe God 
beares muchras we may fee in the Church of Thy- 
dtir^Reru. 2.24,2 $.But unto you I fay and unto 
all the reft ofjhjdtir* , as many as have not this 
Dcftrine 5 and which have not known the depths 
ofSathan, astheyfpeake : I will put upon you 
nc ne other burthen * but that which you nave al- 
ready j h oJd faft t il 1 1 come. There we^e fome 
that were expert, and others that were weaker : 
Now for thofe,faith God, that have not this lear- 
ning,neither have known thedeepnefleofSatanj 
I doe not require fo much of ycu , but onely that 
you hold faft that which yce have. 

Fourthly 5 but now there is another infirmity* 
which doth not runne in generall over the whole 
man,but is fomc particular infirmity, whichis in 
a man that is ftrong,and hath attained a greater 
meafure of grace : As a body may be ftrong, and 
have fome particular weaknefle; and a wall may 
be ftrong, yet have fome weake parts:foaChri- 
ftian may have ftrong lufts : fome particular infir- 
mities 5 as indulgencies to his Children, or pride, 
or any other *fo then this rule is true, That ftrong 
infirmities bring ftrong affli&ions : as wee fee it 
didin Elj^ox his indulgency,and fo in Ddvi J hc 
had ftrong 8dong affli&ions, for his ftrong lufts. 
Fifthly .»wc are to remember, that there is an in- 
firmity in a man that he is fenfible of, and ftri ves 
againft it with all his might , and yet cannot get 
vi&ory over it : God may fuffer a man to labour 
and tugge 5 andyer profit nothing by his paines, 

but 



The Saints Infirmities* 



J 9 



but gives him grace which is fiifficient for him $ 
he gives his pardoning gface 3 though not his pre- 
vailing grace.2 .C*r. 12.9. In this cafe God will 
beare much, though he cannot get the viftory,yet 
he may get pardon. 

Sixthly, but there is another infirmity that be- 
falls us in peace and profperity, that we are not 
fenfible of, but are as it were in a fleepe, and for- 
get our felves,and fo let fome infirmity fteale up- 
on us :. and in this cafe , though it will not quite 
cutusofffrom Gods mercy, yet it will bring 
fome great affliftion upon us,whereby God doth 
waken us, and bring us unto our felves againe: 
So he dealt with He&ckiah ; no (boner was hee 
fettled in peace and profperity, but prefenlyhee 
forgets himfelfc, fuffers pride to fteale upon him, 
for which we know how the Lord awaked him. 
So David, PfdL 30. when he was iajprofperity, 
thought he (Mould never be removed $ but then 
God hides his face, and makes him looke about 
him * therefore we muft remember this caution : 
That though infirmities do not cut us off from 
Gods mercies 5 yet if voluntary infirmities in 
which our wil hath a hand,if fuch as are not from 
wea!tnefle,and want of growth D but from ficknes, 
if they bee fome particular weakncfle inaftrong 
ChrifiUn^ if they fteale upon us by our owne 
floth, and wee are not aware, nor fenfible of 
them ; then they will bring upon us fome great 
erode and affliftion , and hinder us of fpme great 
bleffings. 
Thefecond Caution is, that yee take heed that \cautio* 2. 

D 2 yee 



20 The Saints InfirrHities. 



yee do not miftake thofe infirmities that proceed 
tTom the regenerate part, for thofofins that pro- 
ceede from the unregenerate : for thefe latter are 
rebdlions,not infirmities,they are wickednefles, 
not weaknefles $ and therefore we muft beware, 
that we doe not miftake the one for the other. 

Tothispurpofe, -it will be needfull to know 
what an infirmity is , and this we may doe by the 
contrary,if we confider what ftreng th is. 

Now for this we muft know, that there is a 
two-fold ftrength. 

Firft, a naturalll ftrength. 

Secondly,a fupernaturall. 

Firft, a naturall ftrengrhis that, by which wee 
performe the worke of nature : thisinitfelfeis 
neither pleafing,nor difpleafing toGcd , but as a 
Cypher, when i t ftands by it Telfe is nothing, but 
a figure being fet before ;t, it increa/euh thefum : 
fo this natural ftrength neither pleafeth God,nor 
diipleafcth^hut as it is in a regenerate man 3 or un- 
regenerate man.fo it helpes 6r hurts. 

Secondiy,there is a (upematurall ftrength j, by 
which we are enabled to doe more than nature 
cculd he!pe us to,and this is either for evill , or 
good things. Fir ft, there is a fupematural ftrength 
that tends to evil!., when as to thenaturall,Sathan 
addes a fupernaturall,to enable men toevil! : fuch 
a ftrength have they who dyed for Turctfme, and 
the like;who kill K ngs,&c. fee how the ^poftle 
fet > >outthis.2.T^/ , 2.9,io. 

Such a ftrength have they that write , and dis- 
pute againft tl e truth , they have the ftrength of 

mad 



. The Saints Infirmities. 



21 



mad men , which wee fiy ,are three men ftrong: 
So like wife there isafiipemarural weaknes,when 
to natural imbecility there is a fuperadded weak- 
nefie:in the 8 o£L*k.i2 9 there we fee that the tirft 
ground forgat the Wc-rdrwhy ? through weaknes 
onely?No > but Sathan he helpes on,He corr>eb,& 
takes away the Word^Scc. A nd fo we read of a 
moreihan natural! unaptnefle to receive the Go- 
{pe^2. Cor. 4.3 $. 1 he dtvel puis to his hand ' 7 hie 
blinds- their ey ex ^ that the light of i he Gospel jhoatd 
notfhine to them : He helpes forward the naturall 
weaknee. 

Secondly, there is a ftpernaturall ftrength to do 
p;ood,as Chrift bad his Difciples to ftay at leruf^ 
lem.iiW they were endued with ftrength from a- 
bove X«ir.2449.becaufe"chey were to enter upon 
a great worke,above natural! ftrength 5 to wi t : to 
preach the Gofpel , therefore they had need have 
ftrength above nature j becaufe they were to 
preach theGfpell. This fupematuraSlftreu th 
we may know by this ^ it will enable us to doe 
more than nature can , it over-flies the reach of 
nature, or mortality, or common grace.-naure 
can doe as much as lyes in her power, or as is her 
worke : but there are fome things which nature, 
though never fo well refined, can never reach un- 
to. As Iron can doe as much as in Iron, if it bee 
made bright,andfit for thofe (everal ules it lerves 
unto: But if you would have this Iron to turne 
totheNorth,it cannot doeit, til] it be touched 
with the Load-ftone,& hath a higher quility ad- 
ded to it. So take the pureit water,and it can doe 

D 5 vvhar 



22 



Anfw. 



The Saints Jnfirmitiet. 

what is in the power of water $ it can moyften, 
coole,defcend,or the like : but ifyou would have 
water to heat, to afcend, it muft be by a fuperna- 
turall power,and by a fuper-added vcrtue. And 
fo take nature^nd let it be refined with more ver- 
tues,and common graces, and it can dee as much 
as is in nature. But ifyou would have it love God, 
or fome fuch higher worke, it cannot doeit ; the 
water rifeth no higher than the {pring from 
whence it came : So naturall men can afcend no 
higher than nature j and therefore for workes of 
a higher reach,there muft be ftrength from above 
toperformcthem. 

But what are thofe things which nature cannot 
fuperficially enable a man to doe ? 

Take the beft of theheathen,or the beft natural 
man,and meere nature cannot enable him to doe 
thefe things following. 

Firft,it cannot bring him to this, to prefer God 
before him (elfe upon this perfwafion, that his 
well-being doth depend more on God D than on 
himfelfe. 

Secondly,it cannot enable a man to fee finne,as 
the greateft evill in the world, andfoto hate it, 
and to looke upon Chrift, as the greateft good in 
theworld,and fo to embrace him. 

Thirdly, nature cannot make a man refblute, 
not to part with Chrift upon any tearmes, but 
willing rather to beare the greateft perfections 
on the one fide,and to refufe the greateft offers on 
the other fide, than to part with his Chrift. 
Fourthly,naturc cannot make a man love God, 

for 



The Saints Infirmities* 23 



for this is a diftinguiihing property of a godly 
man^and (b are all the other affeftionsjuow a na- 
tural! man cannot hate finne, cannot grieve for 
wickednefle, as abhomination to God:Take this 
for a rule D that howfoever naturall men may know 
much, and doe much, yet they have no (pin tuall 
aflfe&ion 5 they have no (pirituall love, hatred, 
griefe 3 orjoy. 

A fifth thing which nature cannot doe, and 
which this fapernaturall ftrength doth., is this D 
it overcomes and fubdues the Juftings of our 
owne (pirits,and that not by reftraint 3 but putting 
in ir a contrary lufting $ the fpirit lufts againft the 
flefti s this fupernaturall ftrength of the fpirit 3 it 
hems us about ? it comprehends and keepesus: 
^#.20.22.Behold I goebound in theSpirit(faith 
St.PAul)to Ierufalcm : When a mans owncfpirit 
would fall looie., this fiipernaturall ftrength ftaies 
andftrengthensit 5 when God leaves any of the 
Saints to.nakedneflc and emptineffe of his owne 
fpirit,he becomes at another man : as it was (aid 
of Sampfon^ they become weake as water 5 as we 
fee mElias^DAvidyZxxA Peter.Hut when this fuper- 
natural ftrength is within us,it fits at the ftem and 
guides us 5 and carries us through all. Now then 
if thou findcft that thou haft any ftrength in thee 
more than natural,though it be but a little,all thy 
infirmities fhall not exclude thee from the mer- 
cies of God in Chrift. 

Is it fo?be not then difcouraged for any of thy 
infirmities , but come boldly to the throne of 
grace : it is a great fault in Chriftians, if becaufe • 

ofl 



Vfi\ 



24 The Saints Jnfirmities. 



fcb.17.j6. 



Vfe i< 



of Rich , or fuch an infirmi ty they bee kept from 
the throne of grace , or weaken their aflfurance : 
It was the commendation of lob, who(notwith- 
ftanding all his infirmities ) would not let go his 
righ'teoufhefle. 

Looke upon 4fa,h\s infirmities were many,as 
to imprifbn the Prophet ; to truft to thePhyiiti- 
an more than God,&.c. Yet becaufe there was an 
uprightnefie of heart, fee what teftimony the 
Lord gives him m the 2 cbron. 1 4.2. The likcin 
lehojhapbatSo David had many foule infirmit es, 
yec hecriuie found at the heart , God cals him, A 
man after his owne heart. So Saraab (notwith- 
ftanding her infirmities ) is commended as a pa- 
terne to wives. 1 .iVf .3. 6. Rabat, her infirmities 
are pafled overhand (he commended for her good 
workes James i.Hcb.i i.And therefore(notwith- 
f.anding our infirmities) let us truft perfeftlyin 
the grace of Jefus Chnft, and if we fee they doe a- 
bound^let us lay the more on Chrift, as nneeding 
his helpe the more. 

The (econd ufe is frcm the firft Caution : feeing 
infirmities though they doe not cut us off from 
Gods mercy , yet they may bring upon us many 
troubles ; therefore let us take heede of them 
it is notafmall matter to bee (ubjeft to infirmi- 
ties : jfo it waa but an infirmity in Rcbtckah and 
Iac*bj.o coir pafle the bleffing by indireft njeanes 
Butconfiderwhatitcofthim, agreatdeale of 
grieve andpaine : And fee how deare Davids in 
firmitiesdidcofthim : So itf <?/?/, when he diftru- 
fted God, God would not fuiier him togoe into 

the 



The Saints Infirmities. 



33 



the Land of Canaan thefe were all great afflifti- 
ons 9 which their infirmities brought upon them, 
though they did not caft them out of Gods fa- 
vourjtherefore if we would avoyd luch troubles, 
let us beware of living under infirmities. 

The third ufe is from the fecond Caution, that 
we doe not miftake rebellion and wickednes,for 
infirmities and weaknefle. Now feeing wee may 
eafily be deceived, let us try and examine our 
fefves narrowly j for it is the ufe of men to (hroud 
themfelves under infirmitie $* they fay, their mea- 
ning is good,&c.but its their infirmity. And on 
the other fide,many are upright in heart, and be- 
caufe they have infirmities,they thinke they have 
nograce^and therfore we had need to judge both 
with righteous judgement. 

Now tohelpc you in your tryall, confider firft 
what an infirmity is : Secondly the fignes of it . 

Firft,an infirmity is fiich a weaknefle, as when 
theheartis upright, yetby reafonof fome impe- 
diment^ cannot doe that good it would, and 
doth rhe evill it would not.So that there muft be 
firft uprightnefle of heart,elfe it is not an infirmi- 
tyjbut iniquity • the heart muft be perfeft with 
God in all things , there muft bee a purpofe to 
pleafeGodinall, 

Secondly,the reafon that it cannot doe fb , is 
from fame impediment that hinders • and this a- 
rifeth from the rebellion of his flefh,which leads 
him captive, makes him omit the good thathee 
would doe,and doe the evill he would not. 

But now fecondly to come to the notes and 

E cha- 



VA 3 



54 



The Saints Infirmities. 



Signe. 



chara&ers : foracarnallmanandag dlyman, 
both be guilty of one and the fame infirmities, as 
to have their hearts wandring in prayer \ in rea- 
diflg 5 and toidlenesiri their calliug,&c. Yet thefe 
may be wickcdnefle in the one, but weaknefle iu 
tne other -, and therefore to know this, confider 
thefe fignes. 

Firft,if it be an infirmity it continues not,but 
aflaul ts thee by fits, and ftarrs,&.-fb away -3 and af- 
terwards thou wilt returne to thy former courfe: 
as a ft one that is throwneup,ir flies as long as the 
force of the hand that threw it remains^but af er 
it takes its owne courfe againe : but if it continue 
upon thee,it is figne that it is natural! ro thee: As 
a ftone,it refts upon the earth,becaufe i t is the na- 
mrall place of it : my meaning is not, but that an 
infirmity may afiault a man all his life, for Co fbme 
may, as we (hall fhew afterwards : But I fay, it 
comes by fits,and fo is gone. This we fee in 2)a- 
vtdjn Ptttr&wd the relt of the Saints, that their 
inhrmities continued not fo r but that afterwards 
the returned to their courfe againe. 

Secondly, when a man amends not upon admo- 
nition,! t is a figne it is not an infirmity ; if a man 
intends to goe to I uch a place, andonefhould 
meetehim^nd tellhim,this is n t the way, and 
direct him in the right way, hee would thmke 
him,and returne into the right way,becaufe that 
is the way he intended to goe. So if your faces 
be fet towards Jerufalem,and one fhould tel you, 
here y on went out of the way, yee would be glad 
of k,and returne. 

3ft 



The Saints Infirmities. 3 5 



So it was with David, whervhee would have, 
flaiiK Natal in a paffion,and Abtgal met him,and J 
ftayed him:oh how thankfull he was to Ged,and 
her! it was a figne it was but an infirmity : and fo 
in the cafe oUVriah „when Nathan told him, hee 
was in the wron?:FrM«2 5. 1 2 .He that reproveth 
the wife and obedient, it is as a golden eare-ring, 
or as an ornament of gold, faith S*lo»ion j that is, 
hewhofeheartis upright, whole intent is to 
grow rich in grace,accounts of thofe that reprove 
him,a$ of golden ornaments : But if a man after 
admonition and reprofe will take his owne 
courfe,ti is a figne cf his wickednefle,and not in- 
firmity. 

Againc, thirdly a finne of infirmity is alwaies 
with griefe and forrow of heart for that weak- 
nes : now what is griefe 3 but the endeavour and 
fcrifeofthewill $ when a man cannot at taine to 
that he would 5 or would (hun fomething he can- 
not avoyd,then he is grieved and payned: As it is 
in the body , all the griefe there,is whena part or 
member cannot performe its office or^funftion : 
So in the foule , when it would faine doe fiich a 
thing ,when the defire of the minde is fet on fiich, 
or fuch an objeft, and it cannot attaineit, then 
followes griefe : fo here, when the heart is drawn 
uptopleafeGod in all things, and fomething 
come&in the way that it cannor,and therefore it 
is grieved $ and therefore in the 2 Ccr. 1 0.1 1 . the 
Apoftle makes this forrow a ground of their up- 
righ tnefle,and it is certa ine , ^£re this griefe is 
not mingledjit is no infirmity. 

E a Every 



3 6 



The Saints Infirmities. 



SigMU 



Every finne of Infirmity,produceth a hearty 
complaint,and an earneft defire, and a ferious en- 
deavour to have it cured;for every Infirmity in a 
body that is quickned,that hath fomelife in it,St 
(b is (enfible of it:Xs in a dt(e«de that a man i s fen- 
fible cf,hc tels his friends,or any other that hee is 
in company with,of i t,to fee if they can help hira^ 
if they cannot,he complains to thePhyfitian 3 and 
.goes to him to have i t cured; fo in an Infirmity or 
ficknefle of the foulejan upright heart complayns 
to his Chriftian friends, I have ftichan Infirmity, 
what dial I do to cure it?if rhey cannot help him., 
he runs to him that hath the balme o^Gilead^ to 
Jefus Chrift to have it cured, 2.0r. 12.8,9. This 
was fo in St.Paul, hee prayed three times that it 
might be removed$he doth not onely c^mplaine, 
as in the 7. of the Rom.i^. • and defire tha<; it may 
behealed, asintheforenamed place ; where he 
praies againft it,but to this he ads a feri- -us endea- 
vour,iCtfr.26.27.hebeatesdowne bis body,&c. 
that is,he ufed all good meanes for theovercom- 
ming of this infirmityrand where this complaint, 
de(irc,and endeavour is wanting, it is a figae iris 
not a mans Infirmity,but Iniquity. 

Fifrhly,if thy (mbe a fin of Infirmity, thou (halt 
find in thy felfe a conrinuaJl reluftancy, and ftrife 
againft itrfor as there is in thee a body of finnejfo 
alio a body of grace, which being contrary to the 
other, will not ftffer thee to be at quiet $ the fptrit 
will beagaiuft the fle(h,as well as the flefh againft 
thefpirit: and^he flefh will not fuffer thee to 
doe a good duty without reflfting, and inter- 
rupting 



Tbe Saints Infirmities, 



57 



rupting thee $ fo neither will the fpirit fuifer thee 
to fin without ftriving againft,and oppofing it. 
\ But if thou canft fit downe, and let it reft 
without ftriving againftit, it is no infirmity, 
but rebellion^therfore try thy felfe by thefe fignes. 

Butothers,befides true Chriftians 3 are able to 
doe this * for take an unregenerate man, and 
'hee will make the fame plea for himfelfe, that 
it is but an infirmity : indeede^ hee is overta- 
ken fometimes,but it continues not 5 and when 
heeisadmonifhed or reproved , - hee findes hi£ 
heart yeelde to it, and hee grieves and is 
forry for it^ hee coraplaines of it , and feekes to 
helpeit, andftrives againftit ; and therefore 
thefe are not lure fignes to diftinguifii him from 
another- 

I anfwer 3 that there is fomething in an^unrege- 
nerate man which ft much like , arid comes very 
neare to that in the regenerate man, he may doe 
much by that light he hath 5 but yet there is a 
broad difference between them : for the regene- 
rate man hath another objeft about which hee is 
conver(ant ? he hath a new light put into his heart, 
he is renewed in the (pirit of his mind , and hee 
hath the Law written in his heart^.Or.^.g.tf^. 
8.10. Thati^ all the fpirituall duties that are 
written in the L&w;andhehath fomething in his 
heart that anfwers to what is in the Law,as Tally 
anfwers to Tally ^or as that &(hi on in the lead, to 
that in the moldjor as in a feaie character anfwers 
tocharafter,:impreffiontoimpt€[fit>n 5(0 that 
which is in the feale, the fame is in the waxe: 

E 3 So 



Objetlion I 



tAnfw. 



' " ' ' " " ' ' '■' * ■ *■- 

38 The Saints Infirmities. 



Differenct* 



£*eft. t. 



So what! bever is in the Law of righteoufiiefle, if 
you could fee that which is written in the heart 
by Jefus Chrift, you (hould fee character for cha- 
ra&er,print for print $ and Co , that if there were 
not a written Law,he would be a Law unto him- 
felfe toohey God, performe duties according to 
the Law written in his heart:Now when it itand* 
thus with a man, and fomething, fome impedi- 
ment comes in the way, that he cannot ferve God 
as he would, the law of his members rebelling a- 
gainft the Law of his minde, then this troubles 
andgrieveshim,this hecomplaines of^ndftrives 
againft,and labours to have it mended, 

But now a naturall man hath not the Law thus 
written in his heart,hahath all things revealed to 
him within his fphaere, to wit, of nature, hee as- 
cends no higher : and although hee hath good 
purpofes and meanings , and grieves and com- 
plaines, yet all this is for fins committed againft 
common light, againft naturall conscience, a- 
gainft the fecond Table. N ow this is in a lower 
fphaere,rhey are fbrry, but not gc-dly forrowfull, 
the cannot grieve for omifiion of Spiritual duties, 
required in the firft Table, and fb wee fee they 
are nor pircht on the fame pbje&s which makes a 
greater difference.Now for the further and fuller 
clearing of this poynt, we will anfwer fbme que- 
stions or cafes. 

Firft, fuppofe I have ftriven long againft 
fuchaluft, and done what lean, and yet can- 
not prevaile againft it, (hall 1 fay this is an infir- 
mity < 

To 



Tbe Saints Infirmities. 



99 



To this I anfwere , firft, that we may be, and Anfw t 
arc often deceived in this, when we have ftrivcn 
long againft it ( yet we grow worfe) and that the 
Infirmity gets ground of us 5 for an Infirmity 
mayappearetogetftrengthj when as itlofeth 
it. As when we cleanfe a pond,it appears more 
muddy then it was before, though in truth it lo- 
fcth mud more and more. Every contrary , the 
more it is refitted, the more i t appeares : as fi*e, 
the more cold is about it, the hotter it is : fo an 
Infirmity, the more it is refilled with the contra- 
ry grace, the more it appeares to prevaile,though 
in truth it lofeth ground and ftrength. 

And therefore fecondly I give this Rule, that 
though you have ftriven, yet you muft not leave 
off, but continue your ftriving fti'l, and ye: be 
content with Gods hand in differing fuch 
an Infirmity in you : for there is a double con- 
tentment : Firft , that which is oppofed to mur- 
muring againft Gods hand, and impatiency, and 
fo we muft be content to fuffer an Infirmity on 
us : we muft not repine at Gods proceedings. 

Secondly,fuch a contentment,as is oppofed to 
ftriving againft the Infirmity , and fo wee muft 
not bee content to fufferit upon us, but muft 
drive conftantly againft it : As in a naturall DiA 
eafe we are to labour to have it cured : but if God 
will have it lye upon us, we muft be content : So 
heere we (hould continually ftrive againft our In- 
firmities j but if God fee good to let it reft upon 
us , we muft be content with his hand : For God 
doth it that wee migh t have fbmething to hum- 
1 ble 



40 The Saints Jnfirmities. 



Z.tsfnfw* 



| ble us, and Humility is thenurfe of grace, with- 
out which, all grace would wither and decay. 

And againe,the power of God refts and dwels 
in an upright heart, and that muft have an empty 
places and Humility makes roome for this,when 
the power of God dwels in u«, when it begins 
to fettle in. a mans heart: If hee now beginneto 
grow up in concei te of himfelfe , this expetls the 
power of God,and crouds it out : and therefore 
God would have fomething to be in us, to keepe 
us in an humble condition. It is with us as with 
Paul) when he looked on his In%mity * at the firft 
he was impatient, would have no deniall at Gods 
hand, but have it remooved ; hee prayed thrice, 
that is, often, to this purpofe. Bftt when he (aw 
it was a medicine , which he thought a poyfon, 
that it ferved to Humble him,and by that meanes 
the power of God dwelt in him , then hee was 
content, and fo (hould we. 

Againe, thirdly I anfwere, fuppofeyou do not 
getviftory over your Infirmity, and you be no 
better than you were before , nayJofe ground of 
it,yet ftriveftill, for this ftrife makes you hold 
head againft it , which otherwife you would not 
do : for if when you ftrive, you do but keep your 
ground,or lofe fomewhat, then what would be- 
come of you,if you did not ftrive at all, fhould 
you notgoe quite downe the ftreame , and lofe 
all? yescertaynely. 

As a man that Rowes agaynft the ftreame, fo 
long as he Rowes, he does fome good, lofeth 
fome ground,and getteth fome : but if he leaves 

Rowing, 



The Saints Infirmities. 



4 1 



Rowmg,he goes quite downe the ftream. And 
as a man may keepe the field againfl: his enemy, 
though he doe not conquer him,yea though hee 
lofeth ground $ yet it is one thing to keepe the 
field^and another thing to be beaten out , and o- 
vercome ; now this continual! driving makes a 
man to ke^pe the field againfl: his infirmity, and 
not to be overcome, and therefore its worth the 
while to continue driving. 

LaftlyJ fay^that though a man is fare of vi- 
ctory, and that hiscauieis never fo good, and 
that he goes on a good ground, yet God may in- 
his wifedomefodiipofeofthe matter , that hee 
may lofe the viftory for a time • as we fee the If- 
raefites in a good am(e were foyled twice by the 
Benjamitesjand fo the D ifciplesofChr'tft that 
were fern on his bufinefierofidi, they fifhed all 
night in vaine. And fo Mcfcs, though he went on 
Gods errand, yet he prevailed not a good #hile, 
but the people were cppreled more than b e fore, 
Exod.*,. 

And Co Paul, though he was called co goe into 
(Mdctdoni a ytt fee in the ftory \rhat a many lets 
he bad,yet afterwards he planted a Church there; 
fo when wee drive againfl: any finfiill luft, our 
caufe is good,and we have a certain promise that 
we (hall overcome, even as cer tainea promife as- 
lojhuah had, that he (hould drive out the Can*** 
nites^wd overcome them, when the Lord encou- 
raged him,faying,I wil not faile thee,nor forfake 
thee. So fore a promife have we in the firft of Z*£. 
vtr.j\. Wee (hall be delivered from all our ene- 

F mies, 



4« tAnf™. 



42 



J he Saints Infirmities. 



£*#, 



Anfai 



mies,that fowe might ferve God inholines : and 
therfore be not discouraged chough thy infirmi- 
vj hang long long upon thee,but ftrive againft it, 
in the end thou (halt get the vi&or/. 

A fecond queftion is,whethcr an infirmity may 
hang on a man all his life 3 or no ; for fbme men 
may fay 3 I have have had a firms which haunted 
me all my life hitherto 5 and may do till my dying 
day,for ought as 1 doe know 3 and (hall I then fay 
this is an infirmity. 

In this cafe we muft diftinguifh of infirmities, 
for infirmities are either occafionall, which are 
occafionedby fbme other accident, or habituall 3 
which f tay longer by a man , and theft are either 
namrall to u^and ib proceed either from our Pa- 
rents, and fb are hereditary tons , even as fbme 
dif: afes are^and fo we are fubj^fr to the very fame 
infirmities that our parents arrtrelfe they are fuch, 
as arife from the temper of our owne bodies. 

Such as proceed from our naturall complexion 
or elfe fuch as proceed from cuftome, which is a- 
no ther nature :nbw I fay,that occafionall infirmi- 
tiesfvich as arife from without,and fuch as come 
from Sathan,thefe continue but for a fit, and doe 
not laft all a mans life , God doth ufiially fet Sa- 
than a limited time; He may give him liberty to 
tempt a man, buthefets him his bounds, thus 
long he muft doe it, and no Danger^ ufually I fay, 
God doth thus ; for he may iutierhimtod'^eit 
longer,but feldome all a mans life. But now for 
our natural! hereditary infirmitie^thefe may,and 
doe oftentimes continue for tearme of life . for 

they 



The Saints Infirmities. 43 

they have a root in us. Now though you doe lop 
off the branches,yet the root wil fend forth more | 
againe : I do not fay,that they fo prevaile, as that 
they reigne in a man 5 tor grace will continually 
get ground againft it : but it may remain in a 
man (along as hee lives , and Gcd hath a gcoc 
end in it;for he would glorifie his Son in us, not 
cnely at our firft converfion,but all our life afterj 
hee would make us depend on Chrift alwaies, 
aswellforfan&ificationasforjuftification : he 
would make us fee what need wee have of a dai I 
Mediator, and therefore leaves daily infirmities 
in our Nature to exercife us wi th,and to caufe us 
to looke up to Chrift, as the Brazen Serpent wa*> 
lift up among thelfraelites. 

Another cafe may be this^whether a fin againft .%**£. 3 
knowledge and with deliberation may be faid to 
be a fin ofinfirmity,or no > 

To this I anlwer, that a fin committed (imply J Anf» 
with deliberation,cannot be an infirmity: that is, 
leta man be ever himfelfe,without let or impedi- 
ment,let him be his owne man,let they eye of his 
fcnderftanding be as when the Sun fliines,and dif- 
pels the mifts,fo that it may fee all before it 5 and 
let his will and affeftions walke at liberty : and in 
this cafe a good man cannot fin deliberately. See 
the ground of this, Rom. 7. 1 7»If I commi c (inne, 
it is no more I, but finne that dwelleth in me: 
Thatis,when I ammyfelfe, myowneman,not 
bound up with any luft,I thus doe not finne, it is 
■ not I:But in this cafe,which is the ufualF, and in- 
J deed all the cafe dfChriftians, namely, when any 
» F 2 oaffion 



- - ■ - - 

44 The Saints Infirmities. 






sAnfw.i* 



paffion,or inordinate affection, or ftrong diftem- 
per doth either blinde the eye ofreafon, or tye 
up his affe&ion, fo that he is not at liberty, then I 
may commit a fin, having long deliberated on it. 
There may bee fuch diftercper of affection as may 
c^ntinuelong,and though it do not wholly blind 
tleafon,yetithlindesmoft of it. And this was 
the cafe of David in numbring the people, hee 
deliberated on xv.loab tels him the truth 5 and rea- 
foned the cafe with him,and yet hee did it:and fo 
we know in murthering Vriah^ itwasconfulted 
on,and a deliberate aftion, but there was much 
pallion mingled with it:Z)4v/J-vvasnothirnfelfe, 
there was fome ftrong affectionVnat did bind and 
tie up the ufe of the regenerate part 5 as in -drun- 
kennefle ^ that accefTe bindes up tor a tkne the 
ufe of reafon,fo that he could not walke in the li- 
berty of his fpirit , and therefore it was his infir- 
mity : We may fee, that paflion overcame David 
for the time,by hi-s comming out of rhefe finnes: 
For when a£ cr he came to himfelfe , and faw the 
greatneiTeofit, zs ufually when a imneiscom- 
mitted,(and nor before)then we iee the grievouf- 
neffe of it 5 then Z^/Wconfeffed he he had finned 
and done very f ;oli/hly. 

So a Chrifiiaumayfallintoa courfe of world- 
ly mindedneiTe, or the like, and this luft may 
hang upon a mar^and yetbea finne of infirmity: 
hrft, when a man is himfclft, hee fees it, and re- 
pents ir. 

Secondly,! *nfwer 3 that in their deliberation, 
which is mingled wi ch pailion ; there is a double 

crrour$ 

7 — — 



T be Saints Infirmities 



45 



errour * namely, when a man erres either about 
the ultimate or laft end, or w hen he erres onely in 
themeanes. Now a regenerate man hath fet up 
God for his laft end , whom he muft never f or- 
fake,nor part with for all the world, but in fome 
particular thing hemay erre: As when he thinkes 
he may doe fuch a thing, and yet keepe his God 
ftill, or elfe he may get pardon for finne quickly, 
or elfe minceth his finnes by diftinftions.Jkc. and 
fa may commit a finne deliberately : For this is a 
true rule, that any fin is a finne of infirmity , (b 
long as we doe erre about the laft end; though in 
fome particular we are out,concerning the means 
and way to it. 

But now an unregenerate man,he deliberates 
after this manner,! would have God for my 0c d, 
I would not bee without God in the world, but 
there is fuch a pleafure,fuch a profit which I muft 
needes have , and rather then he will lofe it, he 
will part with God jthus he makesplealurehis ut- 
termoft end. A man loves his tife,& loves the ufe 
of his members $ as of his hand, his arme, or his 
leg,8cc.But hehad rather lofe his hand, or any of 
his members than his life. So a wicked man co- 
vets his pleafure more than his life,he cannot live j 
if he have it not $ and God he efteemes but as one | 
of his members , which he would not willingly J 
want : ButaChriftianhathGodtorhis chiefej 
end,and never fins with deliberation, abcutrhisj 
end:he will not forget God upon any tearms, but . 
may erre in the way, thinking he may fulfill fuch | 
aluft,andkeepeGodtoo* y 

^^^ F 3 Another! 



" " ' ' " « ' ' — ■■ ' - >»■■ ■ -■! ,l|, .. „ 

4^ The Saints Infirmities. 



£»tf. 4. 



Anfw. X 



Another queftion is, whether a regenerate man 
may not fall into fbme prefumptuous fins, and fo 
commit a finne that is not of infirmity. 

Foranfwertothis,wemuftknow f thatapre- 
(umptuons finne is of two forts:Firft 5 a fin that is 
(imply prefumpruous, when wee know fuch *! 
thingtobefinfull, and yet prefuming on Gods 
mercy, we will doe ir$I fay thus a godly man can- 
not finne prefamptuoufly. 
But there is a fin that is comparatively prefamp- 
tuous 5 to within comparifbn of our other finnes, 
which wee commit with more rcluftancy , with 
more tendernefle of confidence : but fome 
others we commit more againft knowledge, 
and are more our (elves when we doe them z 
thefe are comparatively prefumptuous 
finnes , and a godly man may fome- 
time commit them : A$ wee 
fee, it was Bavids cafe in the 
matter of Friab y when 
hee plotted his 
death. 



* * 
* 



The end of the firfc Sermon. 




Ml^^**!) > ' • . . • r — ■ ■ ■ ■ . — ,- 

The Saints Infirmities. 



47 



The fecond Sermon : 

B Y 

John Pre st on Dr. 

of Divinity. 

Matthw 12. Uer£i3. 19.20. 

18. T>Ehold my fervant whom 1 have chefen, 
*-* my beloved^ in whom my foutc is well 

fie a fed : I mil put my ffirit upon him y and\ 
hejballjhew judgement to the Gent ties. 

19. Hee (hall not firive. nor cry ^neither pall any 
man heart his voyce in the (Ireetes. 

20. K^ibruifedReedjhallhenotbredlc^andfmoa- 
king flaxe pall he not queneh\till he fend forth 
iudgement mnto Fifiory. 

Have made choyce of thefe Words 

for the Affinity they have with that 

Text 3 whereof wee have Co lately 

Ipcken in this place, that out of 

this Text wee might p^ofecute the 

poynt alteady entred upon , by cccafion of the 

prayer of that good King in the former Text: 

I for Chnft is here brought in (hewing judgement 

1 to 







48 



The Saints Jnftrmitief. 



to the Gentiles , and doing it in a meek and ten- 
der manner^ as verfi 8. 19. which manner is 
hereilluftratedby the confideration of the per- 
fonsto whom this judgement was declared or 
{hewed, who are here exprefled under thefimi- 
litndes of a bruifed Reed,and fmoaking flaxe. 

A Reed, the weakeft plant,that is,not a ftrong 
Tree 5 yet this a broken one , none of the ftron- 
geft : So Flaxe, that takes the fire a great deale 
(boner than a Reed will, efpecially if it be drye, 
and have hung neere the fire, but moft of all , if 
it be already fmcaking, theleaftfparke wi/1 do 
that 5 yet Chrift will not quench that litrie (park. 

Then heftiewes the iffiieof hisTea&ing, till 
be bring forth iudgmtntinto victory : that is, un- 
till that little fparke have got the maftery,or that 
he may, Sec, and fo it is a reafbn of his tender 
dealing : becaufe otherwife, if roughly dealt 
withall, it never would prevaile : as a little coale, 
if it be hard blowne, is (bone extinguifhed,but if 
nouri(hed,and gently dealt with, increafeth to a 
mighty flame : So the leaft grace, though as 
weake as a bruifed, crufhed Reed, or as fmall as a 
fparke of fire, that only makes the flax to fmoak 
yerif cherifhed by Chrift, it will increafe, and 
come at laft to viftory: fo that in thefc Verfes yee 
have foure things. 

Firft, the Office of our Saviour Iefus Chrift, 
which is, to Teach men judgement. 

Secondly,the manner how he doth it : namely, 
with Tendernefle and Meeknefle. 

Thirdly, the perfons ; namely,fuch as are very 

weake 



The Saints Infirmities. 49 



weake and feeble in grace andholinefle of life. 

Fourthly, the i(Tue,namely, that Hee will bring 
firth judgement into viitory. For the firft and fef 
eond of theie. 

The office ( I fay) of Chrift , is to teach men i 
judgement 5 and this he doth with much tender- 
nefle^ompaffionjand gentlenefle : for the former 
part,that Chrifts office is to (hew men judgment. 

Firft, to teach men the jpft and righteous waies 
of God 5 Co the word is taken in the old Tefta- 
ment,to enlighten men to judge of the wayes of 
God.Therebe two ends why Chrift came;firft, to 
jultifie, and fecondly to fan&ifie us , to gives us 
forgivenes offins-^.^.laft^. Ait.^v. therefore 
Chrift is often compared to a fhepheard,in the 10 
of St./«ta,(and many other places)that feedes his 
flock,and he is alfo called, /*£. 1.9. the true light 
which lightneth the world , and every man that 
commeth into the world : < that is)if Chrift had 
not comeinto the world , there would not have 
bin one fpark of Gods Image left in man,neicher 
Adam norhispoftcrity fhould have known? any 
thingjbut a cloud of darknefle fhould have ftized 
on mens minds. But now by Chriftscomming e- 
very one,even the wicked have this benefit, that 
they have feene common light: Chrift ligh tense- 
very one that commeth into the world, in feme 
fort teacheththem fb much as fliall make them 
inexcufable. 

It is his office to teach men, and he doth it in 
the next place with much gentlenefle and tender- 
nefle : that we will eafily grant , if wee confider 

G who 



5° 



The Saints Infirmities. 



who it is that telcheth,and who we are that are 
that arc taught, a rude people, fo hard to con- 
ceive, fo ready to forgetstherefore we had heede* 
have much gentlenefle.We fay when one quickly 
conceives a thing, and then goes to teach i t to a- 
nother that cannot apprehend it, it will weary 
him,if he be not very meeke. An angry man when 
he findes any impediment , hee flyes on the face 
it prefently jand a proud man he will notbeare fb 
much,nor waite fo long.But now Chrift is meek, 
andthinkesnot much to waite from day to day, 
to drop in here a line D and there a line,here a little, 
and there a little : he teacheth with much meeke- 
neffe ; the reafon is in the verfe before $ Chrift 
deales with us according to his nature and difpo- 
fition. ft ow as i t is faid before,he (hall not ftrive 
nor cry j when the Pharifees would have killed 
him,ratherthanhe wculd ftrive with them, hee 
departed, yeelding to them, went his waies from 
them. And againe it is faid.neirher (hall his voyce 
be heard in the ftreeres , alluding to an aftion of 
his,when he had wrought a great worke, hefed 
them not utter the matter : hee came not with 
pompe, and ma jefry as great men > thatcarnot 
come into a place , but the rowne muft ring of 
them 5 he deters no man by his grearnefTe, from 
comming unto him, but was of an humble and 
meek difpofition. And according as his nature, 
was : fb he dealt with us , teaching us with much 
tendemes, and meeknesrhen there is no reafon, 
why we Ihould be discouraged for any of our in- 
firmities 3 for Chrift will beare witluhem. If he 

wer& 



The Saints Infirmities. 



were not God ,and manjthat is,if he were not pa- 
tient in an infinite manner, hee could not beare* 
with us: but he is infinitely patient, therefore be 
notdifcouraged ; in Ezek. 34.16. hee compares 
himfelfe toafhepheard,and((aith he) I will feeke 
that which was loft, and bring againe that which 
was driven away , and will binde up that which 
wasbroken>and wil ftrengthen the we^ke: where 
we fee there be feu; e caufes of weaknefle. Caufii 4. 

Firft , men are apt to ftraggle out of the way , i 
through vanity and weakneile of their owne ip 1 - 
rits. Now whena man doth fo weaken and lofe 
himfelfe through his own folly,then Chrift feeks 
him.and will not fufFer him to be utterly toft. 

David wandred as well as £t*/,but God fought 
David againe, and would not lofe him: therefore 
we lee that David delights to ufe this Metaphor 
in Pftl. 1 19.176. 

Againe , a temptation may come on a man 
which is too ftrong for him,and drive him out of 
the way ^as (heepe when theeves come, are driven 
out of the fold, whither elfe they would not have 
gene : thefe Chrift promifeth to bring backe a- 
gaine: as David recovered the (heepe out of the 
paw of the Lion and Beare,fo Chrift will recover 
his children that were carried away with fuch 
ftrong temptations. 

Againe,fuppofe there be fome wound made in 
the foule by fome attuall finne, if there bee fome 
breach made into the conference , Chrift promi- 
feth in the next place to make up this breach,th£t 
he will binde up that which was broken : a man 
I t G 2 may 



52 The Saints Infirmities. 



may complaine that he is weake, and ready ro 
ftraggleas before : therefore Chrift promifeth to 
ftrengthen that which is weake, that is., tee will 
lead them on to a greater meafare of ftrength 
daily,whereby they (hall be able to get vi&ory o- 
ver fuch infirirjities:£/4.4C, 1 1 . He (hall feede his 
flock like a fhepheard^ e thall gather the Lambes 
with his arme > and Ihall carry them in his bo- 
Come,and (hall guide them with young : Here we 
fee, that in the fold of Chrift there is this diffe- 
rence of (beep. 

Some are ftrong that can goe apace $ fome are 
weaker, that cannot keepe pace with the other, 
and they are compared to the Ewes with young, 
that can goe but a flow pace : Some are fo weake, 
,that they muft be carried , elfe they cannot goe. 
Now thofe thatare fo weake , that they cannot 
comprehend Chrift , he is ready to comprehend 
them ; when men are weake, and have not that; 
ufe of their faith which Others have , to lay hold 
on ChriftjChrift will takeholdon them,and car- 
ry them in his bofome, and thofe thatare weake, 
and cannot keepe pace with others, he wilrguide 
them,and drive them on,according to theirpace, 
and he will drive on the ftrong according to their 
ftrengthjand though he beare with the weake,he 
expefts more from the ftrong : See how lacab or- 
dered his flocke in that manner that he would 
not out-drive them : -and fhall not God doe fo al- 
fo, whohath taught the Hufbandman this dis- 
cretion,^. 28. ufe it himfelfe ? furely he will : 
in the. 1 ofS./4^.wr.5.If any man lack wifdome, 

let 



The Saints Infirmities* 53 



lethimaskeitofGod 3 thatgiveth to allmenli- 
berally,and upbraideth none^and it fhall be given 
uiitohim : That %yqu fhall finds this difference 
betweene Godand man. 

If one.be fooiifh 5 and goes to m^n, man is ready 
to defpife him,and laugh at him ; but if he aske 
wifedome at Gods haqds, he gives it to him libe- 
rally 3 and twits hirahot with his folly, upbraides 
him not with his weakneffe : look how a tender 
mother deales witfcrher child; , the more its weak- 
nefle is,the more tender (he is of it^fb doth Chrift 
guide us according to our weaknefle, and tender 
us the more 3 becaufe we are meeke and humble : 
and therefore wee have no caufe to bee di (coura- 
ged 3 for that weakneffe whichwefindein our 
felves.We are indeed exceeding backward to be- 
leeve this 5 and therefore fee what's added : Ezek. 
34.i6.Hefaith he will feed them with judgment: 
That is 3 _ with wifedome and difcretion : for he 
is wile, and knoweshowtofeedethem 3 accor- 
ding to their, w.eake capacities , and fo his 
Wifedome may. bee a ground that hee will ten- 
der us. 

Again D hispower may (hew that he wil'ck) this 
with us y - becaufe hee is able to make crooked 
things ftraight ; If a man meet with a crooked 
piece of wood., which he would Qxeightenfor his 
ufe^and cannot , he throwes it away* becaufe he 
cannot make it lirajght. Men if they are to deale 
with a Schollerthatishardto learne r they give 
give him over,becau(e he is uncapable j they cm- 
vtot make him conceive inftruftionSoBut Chnft is 



able 1 



54 The Saints Infirmities. 



ObjeftioH. 

Anfuv. 



able to make crooked waies ftraighr, to quicken 
thofe that are dul,to put new natures into usjand 
therefore he wiH not deale fo harfMy with us. 

Againc,if there he any grace in u&,tt is his owne 
worke,and therefore it is for his credit to perfect 
ic.ir^r/'.5.24.fM.i.6.he(houldnocbe faithful! 
elfe,if he (hould not doe itjbut he will doe it:as a 
workmanloves his owne workes , and willnot 
leave them unperfeft, fo neither will Chrifh A- 
gaine^itis his Fathers will j that thofe who are 
weake (hould be cher ilhed, his delight isftillin 
leading them from one degree of ftrength to a* 
nother 5 for his power is more feene in them, 
and he hath more thankes from them, as hee had 
from Mary Mfigddcn. 

But fome will fay, oh but my heart is founto- 
ward,that I feare I fhall never overcome? 

Confider well that place , the 42. of £fk. 5,6. 
wr/IThus faith the Lord, Hee created the hea- 
vens,and ftretched them out^he that fpread forth 
the earth 5 and that which commethodt ofitjhe 
that giveth breath to the people upon it , and 
fpirit to them that walke therein:I the Lord have 
called thee,&c. Confider who it is that created 
the heavens, the earth, and the buds thereofjthat 
gives breath,&c. is it not Ccd?now then fuppofe 
he findeth noth ing in the nature of man , but an 
emptineffe of grace and holineflfeji s it nothe that j 
made the heavens when there was none before * 
andthenisnothe able to create grace in a mans 
heart? 

Againe,looke on the earth in the winter, it is 

very 



The Saints Infirmities, 



55 



very h^rd , a ma^ would thinke it {hould never 
bring forth flowers,yet in the fpring it puts forth 
many kinde of fruits and flowers : ib though thy 
heart be as hear bes in winter , yet God is able to 
make gf ace Iprput forth there, as flowers in the 
ipring 5 belides it is he that giveth breath to the 
people $ thatis. ifyoulookc upon all the crea- 
tures in the worldjet none was able to put life in 
them,but GodiSo though your foules be like un- 
to a clodofearth,heeis able to put life in them, 
the breath of life D as he did at the firft $ hee is able 
to enlighten and enlarge them further, and 
therefore bee not difcouraged for thy weak- 
nefle. 

. Is it thus? that Chrift teacheth in judgement, xjfi i 
and that with much compaffion and tendemeflef 
then this (hould .diccw*ge.men to come unto 
Chrift* tolearneofmm, to take his yoke on 
them : thisufeweftndetobemadeofthisDo- 
ftrineinthe ti cfSt.Mat.zS^y^ndzoVer&s, 
Come raito.nieeali yecthat are weary and heavy 
4dcn ? andl will eafe you ! : take my yoke on you, 
andkarneofme,andyou{halliinde reft to your 
foules : formyyokeiseajfie, and my burthen is 
light : that is,let a man looke upon Chrift and his 
waycs, and ufually they are difcouraged w i th the 
ftri&n.efle of Religion, they thinke they (hall bee 
too ftraight laced, and bound with fetters, that 
are too ftraight for them. Now ( faith Chrift) 
fe^re not,for I am meeke audio wly,and fuch (hal 
you find my dealings to be towards you. 
There be two things in che Text to move us to 

come 



5<5 



The Saints Jnfirmities. 



come in to Chrift, and to befiibjeft to hk 
yoke. 

Firftjthc nature of the thing it felfe,it is aneafie 
yokerBefore you come to me,you are like men in 
prifonjbut when you come to me , I loofen you, 
and fet you at liberty : before you were as in 
darknefle , but when you come tome, I enligh- 
ten you : before you were as men in ficknefle, but 
when you come to me, I ftreng then and heale 
you. 

Afecond thing,is from the period you have to 
deale with, that is, Chrift : Comeunto me, for I 
am exceeding gentle, and mceke^ and fach (hall 
you finde mt-Jehn Btptijt and Mcfes came rough- 
ly ,but Chrift is come in tendernefle^if yon be ftib- 
jeft to infirmities,heis ready to pafle them by ; if | 
you be overcome with them he is ready to reco- 
ver you i and therefore now come in to Chrift; 
fiibmit your felves to his yoke, tohis teaching 
and difcipline,to his rule and government which 
is fo eafie.But if you will not , hee will rule you 
with a rod of Iron,andbreake you in pieces like 
a Potters Veflell ; if you ftand out with him, 
then none is fo rough as hee , and therefore ob- 
ferve him. 

If a King (hould fay at his Coroaation,1ie would 
open all the prifon doores, would not offenders 
take that opportunity^ if a Creditor (hould % 
to his debtors, come to me at fuch a time, and I 
willforgive you and your debts 5 and give you in 
your bonds : would the debtor over-flip that 
time > 

So 



9 > " 

Tbe Saints Infirmities. 



57 



So let us, when Chrift offers himfelfe to teach 
us with fiich tendernes, go to him/ake that time 
efpecialijconfidering that thefe are fiich times as 
are in Gods owne power; thofe things that are 
in our owne power, we may doe what wee will 
with,and take our owne time:but thefe times are 
not in our hands,but in Gods jand therefore take 
heedeofoverflipping that time,when Chrift car- 
ries himfelfe as a Nurfe unto us : there is a time 
for every purpofe, and that lafts but for a feafon, 
Ecclcf^.i i,42. There is a certaine feafon which 
God hath appoynted forevery purpofe, there is a 
time when the bufinefleniay be well done, and 
if that be let flippe, it will not fiicceede , but he 
willbefnaredinanevill time, becaufehe know- 
eth not the good time. 

^Therefore when it is pad, his mifery is 
great. So chiefly there is a time of receiving 
grace, but this time a man knowes not, yet 
he is undone if he pafle it : therefore take 
heedeof overflipping any offer of grace : pro- 
craftinationinall things is dangerous but here 
efpecially. Now that which deceives us, is 
the deferring : but we muft not deferre cne 
day, and fay, then we (hall dee it another;no,for 
then we (hall let the time be pafc : as in a Chariot, 
the Wheeles runnc neare one another , but they 
never overtake one another. And as in a 
Clock the Minutes are but little diftantone 
from another, yet none of them are toge- 
ther : Sbthe Divell by his cunning thinkes 
to make you doe it now, and by and by, 

H till 



5 8 / be Saints Infirmities. 



till he have made you pafle your houre:therefore 
take heede of deferring, andccmein, whilft 
Chrift doth expreffehimftlfe thus unto you in 
theft tearmes,whiles he deales thus tenderly and 
gently with you. It is a very dangerous thing to 
lofe the opportunity of receiving Chrift when he 
offers himielfe, when he deales gently , which we 
gather from that place , thus * if there be a time 
for every purpoft, then certainely there is a time 
for the greateft bulinefle that a man hath to doe 
on the earth,that is, to come in to Chrift, and re- 
ceive hi m^and if the mifery of man be great upon 
him. if he let flip other feafons^much more if he 
neglect this $ but now there is a time for every; 
purpofe.as theft places teftific. And to inftancein 
fome fcw,Gebezi toe ke a gift of Human,? King. 
5-fauh Elt/ha to him, Is this a rime to take gifts ) 
there was a time when thou mighteft havedone 
it,at another time,of another per/on thou migh- 
teft, but this was not a time : for Naantan was a 
ftranger, anddidnotkn^wrhe cuftomes, and 
El/Jha would give hi m his health freely 5 and ther- 
fore k was not the time ; and therefore wee fee 
the mifery was great , the leprofie clave to him 
and his pofterity, becaufe he knew not the time 5 
fo S4*/becauft he facrinced before S timet came, 
the thing he did was good, buthetookenotthe 
right time, he was toohafty 7 bfe knew not his 
time^and fo his mift ry was great upon him * God 
took theKingdome from him, ana gave it to his 
neighbcur3i.4Szfw.13. 13,14. So Jacob when he 
fought thebleffing, he though the did a good 
, thing, 



i — — — — — m~ «— — — — ■— i— — — wmmttrnfmamm mm. — ■ 

jTfo Saints Infirmities. 5 9 



thingjbut he did not ftay the time, fo the mifery 
was great upon him : fee what a long peregrina- 
tion, what a hard fervice he did undergoe under 
his uncle Lab An- andallbecaufehe knew not the 
right time.So the ifrachtcs when they fought a 
King ? if they had ftaied their due time, God 
would in his due time have revealed unto them, 
that David fhould be their King, for he had fo 
appoyntedit : and therefore becaufe.they mif- 
fed of the time, their mifery was great on them ; 
fo likewife for other purpofes,fo for this* there is 
a time for a man to come in , and take the offer 
that Chrift makes , a time when he is kinde and 
gentle, and ready to receive usjifweknow not 
this time,and fo over-flip it, our mifery will bee 
great upon us. Now then it is very requifite to 
know and find out this tiraejbecaufe if we choofe 
Gods time,God will joyne with us in the worke, 
and foit willbedonetvitheafejJEtt/^.^io. A 
time to love,8cc. what profit hath he that wor- 
kethjin that wherein he laboureth ? I have feene 
the travell which God hath given to the fonnes 
of men/, to be exerci fed in it : ( that i« ) men take 
much travell and paines to bring their purpofes 
and ends to pafle ^ when they doe not take Gods 
time D and what profit have they by it ? 

Now if you will open when Chrift knocks at 
the doore , harken to the motions of the fpirit, 
and blow them,and nourifh them, and it will bee 
done with much eafe $ but if you mifle this time, 
your mifery is great $ you may defire,and cry 3 and 
pray^and never the better $ Bcclef 9. 12. For a 

H 2 manr 



/ s 



^ 



60 The S ainis Infirmities. 



ir an alfo knoweth not his rimers the fi(h is,that 
is taken in the evill net, and as the b irds that are 
caughtinafhare/oarethe fennes of men fhared 
in an evill time , when it faileth fuddenly upon 
them : There is a double time, as we may gather 
out of thefe words $ a good and acceptable time, 
(b called^becaufe God is then ready to accept and 
receive us D if vvecome in that time 5 and if we doe 
not make ufe and embrace that good and accep- 
table time, then the evill time (hall fallupouus, 
we (hall be caught in an evill net and (hare : there 
may be a good net come on us, as affliftion 3 fick- 
nefle, and the 1 i ke may co me upon us , fo as t o 
doe us good , as we catch at fome things to pre- 
(erve them alive for a better condition than they 
were in : but now if wee overllip the good time, 
than the evill net (hall fall upon us 3 ficknes,death, 
and deftruftion (hall come on us fuddenly as a 
(hare : that we may fee the ground of this , (ee 
what Chrift faies,Z,**.i9. 4.2,43. Ifthouhad'ft 
knowne, even thou, atleaftinthisthyday, the 
things which belong to thy peace, but now they 
are hidden from thine eyes : He (peakesit to the 
len>er 7 whoyet enjoyed the miniftry of Chrift,and 
he tels them that the time of their vifitation was 
paft. 

So that a man may have the liberty to live under 
the Miniftry , long after thatGod hath reje&ed 
hirmChrift came then and vifited the /we/, and 
all pro&ted nothing : then the were like the Fig- 
tree that Chrift curied^after their day was paffed: 
and this day may be long before a mans death,he 
r - may 



The Saints Infirmities. 6 1 



maji^ve long rejected : and therefore Jet us take 
heeowedoe not (land out our time. In outward 
things we are wont to anticipate and prevent 
time ifolacob got the blefling before the time : 
and the ifraeUtcs (ought for a King before the 
time : and fo men would be haftily rich 5 and 
lb for pleafures, if we (hould (lay Gods time, 
to take it after labour, we (hould doe well, 
but we prevent our time here; but in (pirituall 
things we are too flow, let (lip our time, to come 
after : But this is dangerous, take heede of it: 
It's a good note which the Stoicksha^e 5 fome 
things are inourowne power, and in them wee 
may ufe our owne liberty ; but other things 
are in the power of others , and then we mull 
take the opportunity while it is offeredrwe mud 
Saile when the Winde blowes. Now of this 
latter kindeare (pirituall things, and therefore 
we muft take the time chats offered : Indeed if 
the time were in our owne power, or if we knew 
the time when we might delay. A&. 1 .1 i,It is not 
for us to know the times which the Father harh 
kept for his owne power, and no man knoweth 
what (hall be , neither can any tell it him , and 
therefore take heedeofkttingflippethe time : 
Sathan deceives us in this , juft as the Lapwing 
doth, when-amanisneareherneft, (heflietha 
little before a man,and then lighreth , and flyeth 
a little iurther,till he hath led us quite out ot the 
way. 

So Sathan makes m defcrre a- little longer, 
and a little longer, till our time be pad * and 

there- 



62 The Saints Infirmities. 



Reaf. I 



therefore deferre now no longer 9 but cape in 
unto Chrift whiles he offers himfelfe in a loving 
and tender manner : And fo much for the of- 
fice of Chrift,which is to teach, and his manner 
of teaching, with much meeknefTe and gentle- 
nefle. 

Now followes the third thing to beconfide- 
red , and that is the perfbns that Chrift hath 
to deale with,fuch as are very meeke * compared 
here toabruifedReed, andfmoaking Flaxe. A 
Reed is of it felfe very weake, and {haken with e- 
very wind^nd not onely fo,but broken with the 
leaft force. So a Chriftian may be fubjeft to 
much unevennefle and inconftancy inhiswayes, 
(haken with every temptation 5 but when this 
(hall be a broken reed , this is a for ther degree of 
weakneffe : and fo for fmoaking flaxe, it muft be 
an exceeding little fjferkc which will not caufe 
flaxe to fraoake, and yet with fuch weake 
ones hath Chrift to deale: He will not breake 
the bruifedReede, nor quench the fmoaking 
flaxe. 

Now from the perfons that Chrift teacheth, 
that is^ weake enes,obferve this poynt : 

That there may be exceeding great \reaknefle 
intrueChriftiansjwe fee in the Text they are 
compared to the weakeft things, a bruifed Reed, 
and fmoaking Flaxe : the firft reafon of it is 
this. 

Becaule it pleafeth Chrift in working grace, to 
doe it by degrees $ he might have pcrfefted the 
worke of grace altogether,as he did in the work 

of 



The Saints Infirmities. 



^ 



ofCrcationinaninftant jbuc he dealeth with us 
now according to the courfe of generation 5 as 
a plant is firft fowne, then rifeth by degrees : So 
we in the beginning of grace are exceeding finally 
he Heales us as he did the blinde man , not alto- 
gether,but by 1 ittle and by little. 

Firft, we fee more darkly and confufedly, and 
then more clearely ; and he Heales our lamenefle 3 
not altogether by letting us on our feete at the 
firft, but he gives us ftregth by degreesrfirft to go 
on crouches, as it were, or to creepe 3 or ftep for- 
ward,and afterwards to goe more ftrongly 5 and 
hence it is, that there are many weake, becaule 
grace is biy; weakly wrought in them. Now the 
reafon why Chrift doth thus lead us on by de- 
grees^is firft to humble us, and to let us fee that | 
the worke is not of ourfelves, it is Gcd that 
workesinus according to his gcodpleaiure a for 
when we are brought on by degrees thus D it 
makes it evident unto us,that we receive ftrength 
from another. Secondly, He doth it for his 
owne glory,that we might know the righteouf 1 
neffe of Chrift : inthc8ofDatf.2.i7. there is 
fet downe thefe two ends 3 why the Lord led 
them through the wildernefle^and not the neareft 
way. 

Firft^Gods end in it was to humble them* 
Secondly, toletthemknow D thathedid itfor 
his owne fake : So he doth here to humble them, 
andforhis owne glory 5 God doth notperfed 
grace at the firft^but by degrees,and Hkewife that 
I they may know his power, that iris his ftrength 






in 



64 



The Saints Jnfirmities. 



Vfi. 



Objc8io*< 



Anfn 



in which they walfce , that if a Chriftian (hould 
be left to himfelfe , he would quickly find that it 
is Chrifts power that hee muftwalke in, that 
muft go along with him to guide him,and to de- 
liver him from his enemies. 

Now for the ufe of this, it may ferve tocom- 
fort weake Chriftians : what though thou art 
not at that growth as other Chriftians are? yet 
be of good comfort 5 a Reed hath i ife in i t,afwell 
as the ftrongeft Oke: what though thou canft not 
fee the flame of an Holy Converfation, but-only 
the fume < yet you may know there is fire : Men 
that are in the Covenant j areiike men that are 
gone in at a doore,or into a Church, qx the like : 
feme are further in than others, but yet all are in : 
So'though the weake be not fo forward as ano- 
ther, yet he may be in,though not fo farre in : for 
ahuddrawesfapfromthe roote, afwellas the 
frui te: why fo thou maid be a bud,and have grace 
in fome Meafure , though not in fo great a Mea« 
fore : yet thou maift be a true Chriftian, though a 
weake Chriftian. 

But you will % , that it is a hard thing to be 
per(waded,that Gcd will accept of fiich a weak 
ling as I am. 

Therfore confide r the nature of Chrift, for we 
are deceived in that, as in other things : in 2. of 
Heb. verfc 1 7, We fee that it behoved Chrift in alt 
things to be made like unto his brethren , that hee 
might be a mercifull high Triefi,&c. Chrift is our 
High-prieft : now there are three Offices of our 
High-prieft: - 

Firft, 



The Saints Infirmities. 



M 



Firft, He was to receive every Sacrifice. 

Secondly, to offer Sacrifice daily. 

Thirdly, to lay the Wood together, and pre- 
(erve the fire. 

Now then it belongs to Cbrift, to receive every 
(inner that comes to him, as it did to Aaron , to 
receive the Sacrifice : and if Chtift (hould not do 
all that belongs to his Office, he Itiould be an un- 
fai thfullHigh-prieft: but hee is called a faithfull 
High-prieft. If then a (inner come toGhrift, and 
faith, Lord I know that God is a con (uming fire, 
and I dare not come to him in my felfe, but in the 
Merit of that Sacrifice which thouoffred'ft, 
Chrift cannot rejeft him : but (ayes hee to him, 
Ccmt unto me y drtd I mil reaive joh : if they doe 
but come. He cannot but receive them , el fe hee 
(hould be unfaithfull in his Office,and in his pro- 
mise : but He is faithfull in both,and not ^nly fb, 
but He is a Mercifull High-prieft, and fo wil pity 
them that come unto Him, though you have ma- 
ny Infirmities 8c Imperfection : why, it is Quite 
Office to renew the Sacrifice daily : He offers up 
a daily (acrifice for us , even His owne righte- 
oufhefle : and as He doth this for Iuftification, fo 
for San&ificationalfo. When Sacrifice was layd 
on the Altar , the Priefts could not bring fire 
from Heaven to confume it : but God fent 1 t,and 
(b (hewed that it was accepted : We may lay the 
Wocd together,but cannot bring fire from Hea- 
ven : ButChriftisaPrieft of an Higher Order 
than was K^idton : Hee will kindle this fire of 
Sanftification, and encreafeit, and keepe it ftill 

I bur- 



Thret officii 
ofQhnft. 



66 



J be Saints Infirmities. 



Ob\ettion % 
5. Signet \ 



burning ; it's his office fo to doe : and therefore 
doubt not but Chrift will receive you. 

Oh^but this were fome comfort, if I had affu- 
rance that I had but one fparke of true grace in 
me : therefore how (hall I know chat? 

I anfwer , there be five fignes laid downe in 
the Text, whereby a man may come to know 
this. 

Firft,in thefe words>#* will bring forth )udge- 
mentintovitfory : That is the firlt thing that 
Chrift doth, even to fet up a right judgement in 
thee:When the Apoftle praies for the Philipfians 7 
he praies , That they may abound in knowledge 
and judgement. 

Secondly, there is life in a bruifed Reed , as in 
theftrongeftOke, 

Thirdly, there is fire^though never fofmall, as 
in theftrongeftOke. 

Fourthly,there is a Combate. 
Fiftly, thereis a victory. 
N ow for the firft of thefe , confider whether 
Chrifthathfetuphis judgement in thee: when 
the Apoftle praies that the Philippians may a- 
bound in knowledge, and all judgement .-That 
is, that they may difcerne of things that dif- 
fer, and he takes it for granted that it was 
right, elfe he would not pray for the encreafe 
of it. 

So that when a man can difcerne of things 
that difFer,whenhecanputa difference between 
the waies of God and fin.betweene fpirituall pri- 
viledges, and outward vanities, betweene truth 

and 



The Saints Infirmities. 6 7 



and falfbood : Then there is a light come into * , 
Man , and this makes them pure and blameldle, 
fils them with the fruits of righteoufhefle : now 
then i f thou haft this in any degree, thou haft the 
fpiritofChrift : asitwasinC£r//?,£/ij 11.2. 3. 
Hehadthe fpritof mfedome and underfianding y 
the ffirit of mighty the fpirit of Knowledge >atd of 
the feareoftheLord. So is it in all his Members, 
they have the fame fpirit, and dee not judge ac- 
cording to the fight of the Eye 9 or the Hearing 
of the Eare, but judge righteoufly : for there is a 
Two-fold judgment : firft, when our Eye or Eare 
judge , and wee judge according to that 5 when 
wefendoutourfpirits, and heare what they re- 
port , and this is ready to bring in a falfe Report, 
to fay that finne is fweet andpleafant, and it will 
reprefent grace as vile, becaufe it judgeth accor- 
ding to outward appearance : and the out-fide of 
Chriftianityis bale, in regard of mif reports, 
thatarebroughtupof if : as the ten Mcflengers 
brought an evill Report upon the land of Cana- 
an % and in regard of the out-fide of it in thofe 
thatprofefleitjwho are many times poore and 
contemptible Men, and in regard of the Infirmi- 
ties and failings of the Saints. Now if a Man 
judge by the Eye, that fees nothing but the out- 
fide , he will efteeme of Religion as bafe. But 
it is otherwife when a Man hath the fpirit of 
judgment , he will looke {further into Things, 
he pries into the infide, and then he wil not judge 
of the wayes of God,and of finne, as the World 
doth : but will fee a bafenefle in finne , and an ex- 

I 2 cellency 



68 



The Saintdnfirmities. 



Anfw t 



j cellency in religion, becaufe hc€ is enabled to 
judge aright. 

For Chrift, as he makes his princes and 
Priefts 3 (b he makes them Prophets likewife, 
to judge and difeerne of things aright, and this 
he doth by opening the eyes 3 Attsi6. i8j 
that is, good things in themlclves are very ex- 
cellent, and defirable, but we fee them not 
till our eyes are opened * there is a vaile drawne 
ever our eyes till Chrift removes it, and opens 
them. 

What is that? 
Why^Chrift he elevates and raifeth up that light 
which we have unto an higher degree, and that is 
by putting a new light into their fbules,/<^# 1,9. 
that is, the true light, which lightneth every one 
that commeth into the workk 

Before the Creation was compleat, there 
was fame light $ the firft day after the Sunne 
was created, and after the fall he enlightned 
every on that came into the World $ ( that 
is ) all men have fbme light or other by Jefus 
Ghrift 1 before there was no fparke of light 
in as 3 but all that wee have is by Chrift: 
that glimmering light which is in Natural! 
men, is but a fparke of the new Image, 
which Chrift hath put on us : But in this, 
Ghrift raifeth up the light higher and high- 
er 5 and when this new light is- put in us: 
then a mans Eyes are faid to be opened, 
wh^n he can fee round - about him , and 
difcerne that excellency- in grace , and that 

bafenefle, 



The Saints Infirmities. 69 



bafenefle infinne which were in them before, 
bat they could not fee it, as the Chariots 
and Horfe-men were with Gchezi, but his 
eyes were not opened to lee them : And 
fo the Well was nere H*g*r y but /he fawitnot 
till God had opened her eyes, and (hewed it un- 
to her. 

So death anddeftru&ion may beveryneere 
an unregenerate man, and hee not fee it, 
till God opens his Eyes : fo alfo a Chriftian 
may. have ground of comfort , and hee. not 
know it, till God fheweth it unto him: 
Now where a mans- Eyes are opened, that 
hee can fee thus round about him $ then 
hath CHRIST fet up his Judgement in a 
man. 

But here now all thebufinefTe will be todifcern 
i>etweene the common judgement of a man,and 
this right judgement which Chrift fees up in 
him , which difference is feene by thefe parti- 
culars. 

Firft, they differ in the Authors of them : a- 
nothcr mans judgement is borne and bred with- 
in him 5 but this comes from above from God; 
it is a new judgement,yea, a renewed judgement. 
Efbcf.^2^. Be yee renewed in youtfpirits and 
minds : When thou haft (uch a judgement of fin 
and godlinelFe, which thouhadftnot before^ this 
is a new judgement, ., 

Secondly, they diiier in regard of the fub jefl* : 
this new light is alwaies iaapure heart $ the 
other not : Co long as the heart is overwhel- 

I 3 med 



1 



jo The Saintf Infirmities. 



med with Lufts , fo long the Eye of the Soule is 
d m, as in a Mift , that we cannot fee before us : 
but Chrift takes away this Mift : Tittu 2. 1 r . 1 2 . 
1 5 . 1 4. When the grace of God hath dfpe*nd,&c. 
then we fee clearely : Whereas the unregencrate 
Man never judgeth aright of any Holy way; be- 
cause his Heart is full of lufts, which are as Mifts, 
that they cannot fee. 

HThirdly, they differ in the Meafure. Common 
light will perfwade you of common Truth, or of 
Truths in-generall, that fuch and fuch Things are 
commendable : but if yj?ucome to a particular 
aftion, arid praftife That, you muft do This, and 
This, here it fayles him : but this right judgment 
helpes a Man to do particular aftions , it enligh- 
tens him in every particular , takes away all ob- 
je&ions,and guides you in the right way : 2 .Tim. 
2 .7. Conftder what I fry , and the Lord give thee 
under/landing in all things : (That is) I have told 
Thee thefe Things in generall, but when you 
come to particular, the Lord muft direft you. 

Fourthly, They differ in the growth:This right 
judgment growes more and more, it is as the 
light that fhines clearer and clearer, till it be per- 
fe&day. ^^42.5.4. He fhdll bring forth iudg- 
tnent unto truth .• when this judgement is put into 
a Man, every Thing addes Something to it : A 
good Heart makes ufe of every Thing, but ano- 
ther Man that hath but a common figh t,doth not 
grow , but is apt to be offended : and at length 
that light that he hath 1 , turnes into injudici- 
oufhelfe of Mind, you frail find it decreafe more 

and 



The Saints Infirmities. 



7i 



and more. o.Tim. %. 13. Mvillm* waxe tvorfi 
andworfe : for that light of theirs is but like a 
flower D which, when it is at thebeft, fades and 
decayesiandthe reafon of it is , becaule God 
giveth. a Man leave to ufe thaTcornmoi£Wife- 
dome that he hath for a time : but when they do 
not improove that knowledge that they have, 
then God takes it away from them, and turnes it 
intofoolifhnefle, as we may fee, ROm. 1.25. Be- 
cdufethey changed the truth of God into 4 1) c J here- 
fore they were given up to vile ajfeflions. 1 1 Cor. 1 . 
19. GodmBdeftroj tkemfedomeof the mfe y and 
bring to nought the under -Jl Ending of the prudent. 

Fiftly, they differ in the effects which they pro- 
duce; for firft, this right judgement brings forth 
poverty of fpirit, when as before a Man thought 
he had fome good things in him, now he fees he 
isnothing. Saving wifedome makes him fee 
himftlfe empty of all that was good, makes him 
fee that before he knew nothing , as he ought to 
know, but now common judgment breeds pride, 
it puffes a Man up. i. Cor 8. 1.2. and makes him 
preferre himfelfe before his brethren. 

Secondly, this right judgement, itcaufetha 
Man to know every thing, as they ought to 
know it, when he knowes a right ufe of it. As for 
example, a Man that knowes his ground which 
he owes, whenhe knowes what grayne it will 
beftbeare, what Tillage andManure is beftfor 
it: Then a man knowes his Toole as hee ought, 
when he knows how to ufe it as hee ough t. 
I So a Man that knowes finne as he ough t 3 when 
1 he 



7 2 



The Saints Jnfirmities* 



he looks upon it fo,as to loftri t,and loath it^then 
knowes he thepromifes asheought,when he 
makes thatufe of them,as he fbould make; when 
as other men mind them no more than their old 
(hooes^andthenwe know forgivenefleotfinnes 
as we ought, when we thinke it the moft precious 
thing in the world : and foifwee knew earthly 
vanities as we ought, we (hould weane our felves 
from them, yea , from all worldly thingsras the 
lufts of the flefti, and pleafure, the luft of the eye, 
and riches, honour ,andpride of life, or any o- 
ther excellency in the world, be it what it can be, 
we will not then endure it. 

Now when a mans eyes are opened, and he is 
favingly enlightned, andknowes thefe things as 
he ought , then he lookes on carnall pleafures, 
and fees they will bring bitternede in the end : 
when he lookes on riches, he fees that to be 
true which is faid of them : Why wilt thou fet 
thy heart upon them, which are as nothing? he 
fees they are uncertaine,in(iifficient,and not able 
to fatisfie his foule : And for the pride of Hfe, or 
any excellency which before he greatly prized, 
now he accounts it vile and contemptible, this 
the fpirit of right Judgement enables a man to 
dee. 

Thirdly,the finglcncfle of the eye is^nother ef- 
feftof this, it teachetha man to looke on things 
with a fingle cye:Mdt.6.i 2,23. There is mention 
made of a fingle eye, and of an evill eye : if a man 
hath a fingle eye, he will not looke on God and 
ontheworld,butonGodalone, cleave to him, 

and 



The Saints Infirmities. 



73 



and ferve him alone ; theothtr is called a wic- 
ked eye , becaule there be many lufts on which 
it lookes. But this right judgement makes 
us looke on Godfingly, abftra&ed from all o- 
ther things. 

A fourth effeft which this right judgement pro- 
nounceth, is, Converfion of "the whole man un- 
to God: If thy eye be (ingle, thy whole body is 
full of light , (thit is) (hall be &t ftraight 5 and 
whenthis is not done, it hinders our converfion 
unto Gcd, as we may fee in the 13. of Mat, 
15. Verfe. Wee cannot loooke on other things, 
and turne our eyes upon God at the fame 
time. 

Fiftly, this right Judgement itfets up, and 
makes a man willing to be guided by the word of 
God,by the Minifters, or any fervant of Gcd > a 
Child may lead him , the weakeft Chriftian may 
lead him,if they bring fpirituall reafon D as natural 
men are led by reafbn , fo thefe by the Word of 
God. 

Sixtly , it makes a man able- to praftife that 
he knowes, whereas another man knowes 
much, pradtifeth littlejbut this judgement brings 
forth praftice, this knowledge will lead us into 
aftion^and Co much for the firft figne whereby we 
may know whether Chrifl: hath wrought any 
fparks of grace in us^amely, if he hath fet up his 
judgement in our hearts. 

Now for the iecond, this is fiich a Judgement 
as begets life : a Reed hath life as well as an Oke : 
now if you would know if this life be right , or 

K no^ 



74 



Ike Saints Infirmities. 



3< 



no, you (hall know it by the heate, there is 
fire : fo it* we would know if this bee right, 
feeitbythe combate * if you would know if 
that bee right, try it by the viftory .vwell 
then 3 now we have to fpeake of the fecond figne; 
Confider though you be weake 5 whether you 
are not as a bruifed Reede, yea, or no,which 
hath fome life 5 fome ftrength in it. Kyi bruifed 
Reed mil hewt breake,here we will confider three 
things. 

Firft,that there mud be fome ftrength and life 
intheweakeft. 
Secondly,this ftrength is fubjeft untobruifings, 
A bruifed Reede : <jrc. 

Thirdly , that Chrift will heale all thefe bruifes; I 
he will not breake the brui led R eed^but ml bring 
forth judgement into victory i 

For the firft of thefe, there muft bee a Reede 
which hath fbm? life in it : N ow life is fuch a fa- 
culty, whereby creatures moovethemfelves in 
their owne places, (b fay the Philofcphers : other 
things that have not life may raoove themfelves 
when they are out of their owne places : as a 
ftone^whenitis out cf its owne place, mooves 
downewards , and fire here below, being out of 
its place moves upwards ;but nothing can move 
it felfe in its place, but that which hath life in it. 
To apply this to our purpofe,whofbever moves 
himfelfe in the wayesofGcd, hath life in him: 
There bee many things may move us towards 
God^as good education, a powerful! miniftry, 
good com pany,and the like $ as Icajh and Kyima- 



The Saints Infirmities. y 5 



&i4h were good, while theirgood friends lived j 
but all this doth not argue life in us,bccaufe they 
are but extrinfecall caufes$asahand may make 
a ftone move upwards, the ftone hath not 
life therefore jbut when a man is fo farre enlight- 
ned,fb fafhioned aud formed by Jefus Chrift,that 
he judgeth aright of the waies of God , and be- 
ing thus formed,he moves himftlfe todoe good, 
then-he is (aid to be alive, when Chrift (hall fet up 
Judgement in the heart of men, to fee the eviil of 
the waies of fin, and the good that is in the waies 
ofGod,even then he moves towards chofe waies 
naturally and willingly , fiich a one hath life 
in him : Let fome confider this , that live in the 
Church under good Tutors or Mafters,or Pa- 
rents, that are carried on in a crowd of good com- 
pany jthey may do much,and yet have no life, be- 
caufeit may proceede from an outward caufe^ 
not from an inward perfwafion of the Heart, 
of the goodnefle of the wayes wherein they 
walke. 

v There is a two-fold perfwafion : one is, that 
the wayes of God arc good j a bare per- 
fwafion onely> and yet this ftirresnot men up 
to walke in theft wayes ^ but it-lyes dead in the 
Heart, 

But there is another perfwafion which is in- 
grafted in the Hear t,that moves a man to new o- 
bedience : 1 Jdm.2 1 .2 2. So we (hall finde theVe a 
double expreffion of light : one , which barely 
fhewesmen all evill and good : But there is ano- 
ther lightwithlife,/fl&.8.i2. ttttthti filhmth 
_______ K 2 me, 



7 6 



The Sawtslnfirmities. 



ptefldllbdvetbc light tf life : It is 'mHebraifme^ 
He ihall have rhe 1 ight of life , that is 5 the lively 
MghtiEph. 5.i4.Awakefrcm the dead,and Chrift 
(hall give there light. 

The firft difference betweenc therf} 3 is 5 the one 
revealesthewaiesofGod 5 but(b, that the affe- 
ct ions are not moved, the hands are notfet-on- 
worke. 

But the ether is, when that the waits ofGodare 
fo revealed,that we fee an amability, an excellen- 
cy in them^and fo 5 that we lift up our hearts unto 
the waies of the Lord, as before we did unto va- 
nity; (that is) wee defire earneftly to walke in 
them. 

Confider how- you lifted up your hear ts-to ri- 
ches^pJea-ureSjand otter earthly vanities ; ifnow 
youfo iiftnpyourhearts to walkein hiswayes, 
then here is that inward perfwafion; that lively 
light wrought in you^that life whereof we fpeak : 
This life is nothing elfe 5 but that which the Scrip- 
ture calleth faith. 

N ow there is a dead faith fpoken of, and hqp? 
(hall we know ittobedead?Thus : whenitftirres 
us not up to goad workes : Andhowfhall 
weknowit is living? vvhenit moves us willing- 
ly and readily to duties of obedience ; Chrift 
dwels in the heart by faith : SofanhSt./W, The 
life I now live 5 is by faith m the Son of God^CaL 
2.3a (that is) there are two men that lookeon 
ChriftjOne lookes on him 5 beleevcsallthepro- 
mifes a!l thrcatnings 5 al his wordpptns his hearty 
and lets Chrift come m 3 and rule, and doe there 



wfeathelift. 



Anothei 



■■ »ll. I *•> I l»l ' ' " ""'" ■ ■■ ■ ■■-■■■ 1 1 I — ■ « I .1 I II «» 1 1 ■ . I II I I '■ 

The Saints Infirmities, 77 



Another faich(if you aske hiw) that he beleeves 
all this 5 but we (hall know it by this jbecaufeit 
doth nor make him move forwards to new obe- 
dience : now according to our life that is in us,fo 
is our ftrength ^ the leflelife,thelefle ftrength, 
Revelations 3. 8. Thc~ Church of Philadel- 
phia is faid to have a little ftrength : now 
if you would know whether you have true 
ftrength or no ; youmuftdiftinguidibetweene 
life and ftrength , to wit, the leaft degree of 
ftrength will firft enable aimn to doe all things 
infomemeafure $ though not in that meafure 
ytfu Qioukl : it will enable you to love God, to 
beleeve, to pray,8tc. you can doe fomeching 
of every thing. Philippians 4. 13. lean doe 
all things through Chrift that itrengthneth 
mee. 

Secondly , though it doe not reach the high- 
eft degree, yet aimes at it, and hath a defire 
to come to it : After hee had faid, heehad Pllll . f XJ 
not yet attained to perfeftion , but aimed at 
it, made forward toward it : hee addes,let 
as many as bee perfect bee thus minded; 
the leaft fparke of fire will endeavour to rife 
above the Aire, as well as the greateft, and 
where true ftrength is, it will endeavour to bee 
ftronger. 

Thirdly, that is not an empty levelling atit, but 
itgrovvesuptoitjfo doth not other common 
ftrength : there is a ftrength in Iron to refill vio- 
lentftrraks, and inaRocke to re fift the force of 
the waves, but this is not a vital! ftrength, fo in 

K 3 other 



7 8 The Saint f Infirmities. 



other men there may be ftrength of Refolution, 
but it is not a felfe-moving ftrength , and there- 
fore it continues as it was , and growes not : but 
in vitall ftrength, there is a period to which it 
growes, and never rcfts til it comes up to it,as we 
fee in plants and other living creatures, and men, 
they grow up to their foil ftrength : fo Chrifttans 
have their period which they grow up to , and 
this period is perfed Holinede , which they can- 
not attaine too in this lift: and Therefore they are 
ftill growing fo long as they live. Now then fee 
if you have fuch a ftrength : and if you can finde 
that you have, then there is life in you : And that 
is the firft that werepropounded to ftiewe , that 
there muft be fome ltfe,(ome ftrength. 

The fecond thing was, that this ftrength is 
fabjedt to mueh bruifing vAbrwfcdRttdmllhct 
nnbctke : A weake Chriftian, though heehave 
not the ftrength of a man,yethe hath the ftrength 
of a child, though not of a Tree, yet ofaPlanr: 
and fiich ftrength is fiibjeft unto bruifings, and 
thelcfleftrengrfi, themorefubje&it is to brui- 
fings, as we fee in plants. Now bruifings are of 
two forts, and both arifing from finne. 

The firft arife from finne> as it is unpardoned : 
(that is) as you apprehend finne to be unpardo- 
ned, the more ready you are to be bruifed. 

The fecond fort arifeth from finne, as it is un* 
mortified 5 when a Man fees ftill that fin growes 
up, which he had thought he had cut downc, hee 
is ready to be bruifed: The former fort is contra- 
ry to the grace of Juftification , the latter to that 

of 



The Saints Infirmities. 



19 



of San&ification: now Chrift hath promifed to j 
healc thefc bruifes, which is the third thing to be 1 
confidered : let thofe therefore that are thus ! 
weake,confider this promife here,that Chrift wil 
Heale all thefebruifings, and fo all other, the 
promife for this purpofe that He will Heale thefe 
kruifings, which arife from our doubcings of Ju- 
ftificatiQn 9 2»/4jf6i.i.3.3*4o*rr.Thatisriiebrui-- 
fing for which Chrift came into the World, to 
preach glad tydings to the weake , and to binde 
up the broken Hearted , to proclaime liberty to 
the Captives. Therefore if a poore foule would 
goe to Chrift, and (ay thus : Lord 1 am bound 
with a chaine of my finnes , and thoircameft to 
fet fach at liberty : Chrift hee would do it ; for he 
was annoynted for that very purpofe. 

And fo for the buifings that arifeirom fin un- 
mortified, why Chrift hath promifed not to 
leave thee to thy felfe , nor foriake rbce 3 but will 
deftroy all the Workes of the Divcll in Thee : 
Therefore goe to Chrift, and put Him in rninde 
of this promife^ and fay,Lord, 1 am one of them 
to whom this promife is made : I am as a bruifed 
Reed, and as fmoaking Flaxe * and Thou haft 
promifed, not tobreake a bruifed Reede, nor 
quench the fmoaking Flaxe : put Chrift thus in 
mindeoi Hispromife,and Hee will Heare, and 
Helpe, and Heale thee. But now heere are fome 
cafes of conference to be refblved. 

Firft, fome will be ready to fay, that they have 
none of thefe bruifes 3 that they are not thus wea- 
ry and heaven laden , becaufe they cannot grieve 

for 



Cafes ep 
confeience. 



8o 



tAnfWx 






l 4 Cafe. 
Anfvf, 



■ ' ■ - ■■■ ! ■ » ■■'■ ' ..... i.i 

The Saints Jnfirmities. 



for finne fomuch,as for other Things. 

To which I anfwere: There may be fome vio- 
lent and faddain griefe, which may exceed griefe 
for finne : as Davids griefe for Abfolom > bu t here 
is the difference : The griefe for finne is conftant 
and perpetuall , but the griefe for fome lofle or 
the li ke, is but for the prefent. N ow a Spring 
that runnes,and is never dry ? yeelds more water 
than a land flood , which for the prefent feemes 
greater,but is (bone dried up : So griefe for finne, 
is like water that runs from a Spring, which con- 
tinues : and griefe for other things, is like a land- 
flood which lads not long. 

Agayne, they difier in regard of the tearmes of 
this forrow : when a Man hath loft a friend , hee 
lookes on it as a totall and irrepairable lofle, and 
fo grieves the more : and fo in like manner, if we 
(hould looke on the favour of God, as a thing ir- 
revoakeably loft 5 his griefe for this would exceed 
the other. But becaufe he al wayes conceives fome 
glimpfe of Gods favour in the mid'ft of this 
Mourning, therfore this griefe feemes the lefle, 
though in regard of continuance it be greater. 

O ! but I have not attained to a juft Meafure of 
bruifednefle. 

If there be fuch a Meafure of bruifednefle in 
thee as brings thee Home to Chrift, thou haft at- 
tained a fufficientMeafure to bring thee to Hea- 
ven. Eut this diftin&ion muft beremembred 3 
that there is a double bringing of a man Home 
unto Chrift. 

One is, when a man is brought fo far towards 

* Chrift, 



1 1 ' J " ■ 

The Saints Infirmities. 



81 



Z.Cafes. 



Chrift, as to be willing to take the Crowne, and 
partake of the priviledges onely , but this is not 
diffident ^ but when thy forrow (hall fo bring 
thee Home to Chrift, that thou art willing to 
take Chrifts yoake on thee , to fubjeft thy felfe 
to Chrift in all things : fo much forrow and brui- 
{ednefle as this, is fufficient to bring thee Home. 

O, but though I am thus farre bruifed , that I 
am willing to beare Chrifts yoake, and to do that 
He (hall commaund me , yet I doe not finde that 
this promife is performed to me : God hides his 
face from me,and I cannot finde Him whom my 
foule loves j and that I cannot finde that my fins 
are pardoned : And fo for bruifes belonging to 
Sanftifi cation 5 1 have driven long againft fuch a I 
luft, and cannot fee it Mortified any whit. 

To this I anfwere, that Chrift in wi th-holding \yfnfw 
the comfort: and fuffering thee to be more laded, 
doth ever fulfill this promife here made. Math. 1 1 . 
28. Come unto me^c^c. 

But the Objection might be made: Wee have 
come unto thee, and yet finde no reft: Chjift 
! therefore addes, Take my yoake upon me.andlearne 
ofme,&c. The yoake of Chrift is the governe- 
iment of Chrift, the taking of this ycake upon 
us, is the fub,'e&ing ourfelvestothisgoverne- 
ment. 

Now the government of Chrift confifts in two 
Things. 

Firft,it commaunds us to doe many Things. 

Secondly 9 Hee will have us to fuffer many 
things ; and if wee take Chrifts yoake upon us, 



Objection. I 



i.thingi 



wc 



8 



~— — * i ■ ■ ' 

The Saints Infirmities. 



1 

we muft doeboth. Now a man is willing to doe 
many things that Chrift commands, but (lops at 
feme things ; there is feme thing, feme duty 
which he will not doe,as prayer,giving of almes, 
or fome other: And Co alio for fulering,he w wil- 
ling to endure feme thing for Chrift.but there is 
fomethmg againe whichhe cannot endure, re- 
prcches, fcoffes,and the like* If therefore God 
held off comfort for any long feafon , let a man 
looke well to his fpirit, and lee if he bee per feft- 
ly willing to take Chrift yoke upon him, if hee 
were,thepromifeiscertaine, and (ball be made 
good, he ihall find reft to his foule , and if he doe 
not , there is feme fault in himfelfe. In the 
tenth of lodges vcr. i o. t o the end of the Chap. 
there the people were burthened 3 andcryed unto 
the Lord,and yet found no reibbut God deferres 
! comfort,and tels them , he would deliver them 
no more - y then the people fubmitted themfelves 
unto God,faying, Dee with us what pie* feth thee, 
\ and put away their jirange gods ,ver. 1 6. andferved 
God. Now when the children of Ifrael were 
brought to this, to caft away the relicks of Ido- 
latry, and to ferve the Lord perfeftly $ then it is 
faid : The Lords Spirit was grieved for the mife- 
ry of Ifrael. So if a man would have peace, : and 
have fought it long,and cannot finde it, let him 
fee whether there be not feme relicke of corrup- 
tion which God would have caft out ■ of thy 
heart : and when it's done , and thou aft willing 
to ferve God perfeftly, then thcu (halt finde reft 
unto thy foule.And fo much for the fecond figne 

of 



• j - ' - - ■ - II - I T I I I * 

The Saints Infirmities. 8 3 



of true grace wrought in a man, to wit,if there be 
any life and ftrengdi inhim , though it bee min- 
gled with much weafcnefle. 

The third we named, that where true grace 
was , there was hea te. S making fiaxe will hee not 
quench : where there is fmoake there is fire, 
and where fire is, there is heate, be it never fo 
fmall: and this added to the former of life : Life 
is nothing elfe but a fiiblimary heate, and where 
there is life,there is heate, all life is joyned with 
heate : but not on the contrary where there is 
heate there is life$for cold things may be warmed 
from without by the Sunne, but where there is 
heat from an inward principle, there is life. The 
Spirit is compared to fire and heate : Quench not 
the Spirit : He {hall baptize you with the Ho- 
ly Ghoft and with fire : or which is as fire.There- 
fore where this Ipirit is in a man, there the Holy 
Ghoft hath beene. Now this heat is nothing elfe 
butafolicitousandearneft defire to pleafe God 
in al things,toget and increafe communion with 
Chrift,and to be built up in grace, I fay, it is,hrft 
a felicitous and earneft de(ire,a defire accompani- 
ed with carefulnefle how he may doe to pleafe 
God in all things -> whereas in other men there is 
a luke-warmneflfe,a remifhefie in all things, they 
care not whether they doe it cmorbut this is an 
earneft carefull defire , and that in the fecond 
place to pleafe God ; an hypocrite may have 
ftrong defires, let himbe brought to have an ap- 
prehenfion of Gods wrath,and hell-fire, and hee 
would have an earneft defire to be delivered from 

L 2 - it: 



84 



i bi jantslnjirmities. 



I Cor. 7.1 1. 



Anfw> 



it : Hut all this is not to pleafe Godwin himfelfe, 
ana ! ot God in all this : But our defire rauft be to 
pleafe God : See how the affeftions mrejiirredyix\& 
what fruits it wrought, they were moved by mo- 
tives taken from God,and with defire tending to 
him 3 and fo muft we be. 

Againe, this righteous fire hath in it this pro- 
perty, that it purifieth the Heart from dtofle and 
filth, and it putsitfelfe forth in holy a&ions, 
makes a man ready to pray, to (peake profitably, 
and the like : as fire makes men a&ive, and fit for. 
aftion. 

Laftly,it is alway guided by the /pirit of judg- 
ment 5 when you mind that mod, which the Scrip- 
ture prefleth mod : where the Heart is upright a 
man defpifeth none of the waies of God,not the 
meaneft truth,but would know them allrbut that 
which the Scripture moft of allurgeth,. thathee 
mofteameftly prefleth after/and labours to bring 
his heart unto themjas the Scripture is moft lote, 
and the like, fb he taketh moft paines with his 
Heart about thismow therefore try by thefe pro- 
perties, whether you have heate in y ou,or ho. 

Oh / but I cannot finde this Heat in me 5 I can- 
not finde thefe holy affe&ions in my heart. 

I anfwer, confider if thou findeft any aflfeftions 
that are holy in thee, though not many : yea, if 
thou findeft none , confider if thou haft not this 
fmoakerfor fometimesamanmayfinde tbatfire 
it felfe,fometimes onely this fmoak, what is it i 
I anfwer, when you finde not the afFeftions fo 
moving as you fee fome others doe p yet you find 

in 



The Saints Infirmities, 



85 



in your felfe a carefulncfTe 5 and watchfulneflc o 
vd'r your wayes, that thou wilt'ft not run into fih, 
though thou canft not doe what good thou 
would'ft : why ? here is the- fmoake.,and fome fire, 
though but (mall: David was not able to doe as 
he was wont to doe 5 to pray as he was wont : and 
therefore he praies God to reftore him his /pint, 
and the joyes he was wont to have : butyethee 
was carefull over his waies afterwards : And if 
thou find'ft but this Imoake , this care over thy 
waiesjthis refolution to commit no knowne fin, 
though thou find'ft not the flame of holy afle&i- 
on,yet be not not dilcouraged , thou hart: that 
which is of the lame nature within thee:Smoake 
is of the fame nature with flame, for flame is no- 
thing butfinoakefet on fire * and therefore take 
comfort^and continue conftant ftiJJL, till God in- 
flames thee, and that is the third fignc. 

Where there is true grace wrought , there is 
combate and ftrife in the working : and afrer- 
wards till hee bring forth judgement into victory. 
Before victory there goes a combate : this then is 
implyed, there muft bee a ftrife. ThcDifciplcs 
Jirovi amongft themfelves who fhould he the grea- 
test inthc Ringdome of heaven. This is a property 
of all his fervants:as Chrifts Kingdome is not of 
this worid^ib are they not apt to contend for any 
thing in this world. But you may know it you be 
Chrifts fervants or no,if you contend for ipiritu- 
vXifamgs.Striveto enter in at the (Iratght gatejor 
many fyallfetketo enter in thereat but fhall not bee 
able. We lee that there aretwodilpoliiions of 

L 3 men, 



8 6 The Saints Infirmities. 

men,that fome feeke, and are willing to goe to 
heaven, but take no paines for it^thefe feek, faith 
Chrift,to enter,but (hall not be able to get in:but 
others ftrive and contend with all their power 5 
and fuch muft be our ftrife if we wil get into hea- 
Matth.i 1 ven . Th c difference betwecne the wife Virgins 
and the foolifh lay in this , that the wife were 
more diligent than the other. Formall prof et 
forsmaycontend,butit isbutfor a fit, they are 
foone weary of this contention , they leave off 
rowing, and fuffer the boate to goedowne the 
ftreamerbut we mud: ftrive until we get the vi&o- 
ry 5 and run with St.Paul unrill we get the prize. 
And what madehim to do fo* why he considered 
two things^firft^e look't on the Crowne, an in- 
corruptible Crowne. Secondly, he was loath to 
run in vaine,and lofe all his labour : fo the reaibn 
why we dee not contend , is becaule we doe not 
confider theft two things, namely, the Prize and 
Crowne of;reward, and that elfe we (hall but lofe 
our labour $ and therefore we mart ftrive : If wee 
be remiffe, i t is an argument that we have a name 
tolive,butaredead. 

And therefore confider it, there muft be a ftrife 
and a combate : and there will be that,by reafon 
of that originall corruption that is in us: 
We have /continuall work with our own Hearts* 
the fle(h is ready to have the firft hand in every 
bufinefle, ifwdlfcenotrefiftit : wefhall excee- 
dingly goedowne the w indyf we doe not ftrive, 
and that haM.For when there is an infufed habit 
as grace is,and a corrupt nature contrary to ^na- 
ture 



§7 



The Saints Infirmities. 

ture is ready to take part with it, which was bred 
and borne with 'vl When I would doe good ^ evill is Rom^.n, 
follpreftntrvith *»*.• there is fomethinglayatthe 
fountaine head,as it were,and ft opt him, when he 
would dee any good. It is our cafe alfo in well- 
doing we {ee how backward we are to begin 5 and | 
when we have begun,how ready we are to leave 
off. But it it bee a bufineffe chat concernes our 
felves, wee are ready to doe : yea, to over-doe it: 
How ready we are to idle words, how backward 
we are to profitable conference ; hovv ready to 
fpend on our lufts, how backward to true libera- 
lity : and fo I might inftanccin divert others. 
And therefore feeing we have this flelh about us, 
we had need to ftrive $ i t is that which a Chriftian 
{houkl make account of, to doe that wiiich hee 
hath notaminde to doe, and not to doe that 
which he hath a minde to doe, and fo ftill to doe 
the contrary, and ftrive againft the lufts of the 
flefh,and fo to reftraine his nature from what he 
would doe. 
Buthow ihould wedoe tocontend thus ? i>o&ie&io». 

To give you feme directions , Fight the good Anf». 
JightefFaith:The2id:mgo{oi\Thith^nd letting 1 Tim.^.it.. 
it on worke when any thing comes to hinder us, 
willhelpeusto overcome inthiscombate. Let 
amanbeleevethepromifes and threatnings of 
God,and he (hall be able to refift the flefh : but let 
faith be afleepe,, and it will quickly prevaile a- 
gainft us : Take the jhield of Faith : Now, what a Ephef.^.i^. 

1" (hield is for the defence ot the body, that faith is ' 
for the defence of his (bule. When any tempta- 
tions 



88 



The Saints Jnfirmities. 



tionsarefuggefted unto us, faith is It that repels 
them : never is a man overcome but through de- 
fed of faith,or when the habit lyes hid afleepe in 
x\%Meb. 1 1. When they fet their Faith on worke, 
what marvellous things did they? what made/*- 
r$boam fo weake? but onely v/ant of faith : What 
wasit that overcame Eve ? but onely that fhe did 
not beleeve ftedfaftly the Word of God. On the 
contrary, what was it ftrengthned D*/wV/ 3 the 
three Children, and infinite others? it was their 
faith.The Saints when they have the ufe of their 
faith,arevery ftrong^but when they have not the 
ufe of their faith are very weake as other men : as 
Abraham ,how weake was he , when he expofed 
his wives chaftity for want of Faith? and David 
when he diffembled,and Peter when he denied his 
Mafter , butwhenhewasftrengthned through 
£aith > how bold was he before the Counfell? it 
was his faith that enabled him to fight the good 
fight , fcecaufe he kept the faith in the profeffion 
of it, and in the pra&ice of it, and in teaching of 
it : and therefore if we would be ftrengthned to 
refift our fpirituall enemies,we mud labour to fet 
our faith on worke,that is the firft meanes. 

The lecond meanes, S.Peter fets downeiDeart- 
ly beloved , / befeecbyou at grangers and pilgrims 
abfiaine from fefhly lufis which wane agaivft the 
/w/e.FirftjCanfider that you are but ftrangers and 
pilgrims : for if you take the pleafures in the 
world,you cannot fit by them,why ? you are but 
ftrangers,therefore abftaine from them. 

Againe, confider that thefe lufts they fight 
■. againft 



The Saints Infirmities. 



s 9 



againft the foule. No man In the worlds that did 
confider that fuch a man now knocked at the 
door,whom if he did let in, would cut his throat, j 
but that he would ufe all meanes to bar him out : 
why this now is our cafejthey feeke our lives,nay 
ourfoufcs; they fight, there is their force; they 
feek to prevaile by maine force if they can jif they 
cannot, then they fee.k to proceed by fraud and 
cunningrthey are ready to perfwade us, that they 
are friends, and not enemies , and that you may 
go to Heaven though you yeeld to them 3 and that 
you may quickly overcome them ; that if you ft- 
tisfie them for the prcfent^they will be gone,and 
trouble you no more 3 and a thoufand fuch like : 
but takeheed,fight againft them., keep them out, 
not onely for the prefent,for they renew the bat- 
tels an enemy if-he be too weake at one time in 
one place he encreafeth his forces^takes more ad- 
vantages a andreneweshisbattelUgaine : fo doe 
theft, they will fetupon us againeatndagaine 
with a frefh force D and if they cannot preuaile one 
way, they will trye another way, and if they 
cannot doe good by one , they will uie all 
wayes. 

And then confider the end of this Fight, ic is to 
killand deftroy : as we know the end of a fight is : 
Now thefe lufts they fight againft your fcu'e.and 
nothing will fatisfie them but your life. Every 
time they fet upon you, it is a buffering 5 every 
time you yeeld to them, it is a wounding, and if 
you ace not refift and ftrive againft them 5 they 
will procure your utter perdition. And therefore 

M I be- 



9 



The Saints Jnfirmities. 



Ob'tett. I 



Ibefeech youbeasftrangers and pilgrims ? ab- 
ftaine from flefhly lufts which war re again$"y our 
foaleSe 

Yes, I could be content to ftrive 3 if there were 
any hope of doing any good : but I am affraid I 
(hall be overcome 3 and therefore asgood yeeld at 
thefirft^asatthelaft. 

I anfwer, there is great hope, yea, aflurance of 
vi&ory,wherefoever true grace is,though it may j 
be held downe long D and fuffer many oppofitions: j 
yet in the end he (hall be fare of viftory : tillhee^ 
bring forth judgement into vitlory* 

Atift figne to know if there'beeiaving grace, 
yea,or no-if there be 5 it {hall at laft have theupper 
hand 3 but all through Chrift : He that hath begun 
that good worke^will per fed it: For he will doe 
it.,for heeisfaithfull, and in him wee are rich: 
through him we (hall be.more than conquerours, 
not through our felves * we are apt to be difcou- 
raged D when we fit downe and confider what cor- 
ruptions we have arifing from our natures ,which 
we thinke wee {hall never mafter. True , wee 
cannot doe it in ourowneftrength, but Chrift 
hath undertaken to doe it for u^ he {hall fubdue 

our iniquities. 
There aret wo things in the Kingdom of Grace, 

which when weelooke on , are apt to make us 

difcouraged. 
Firftjwhen a man lookes on his owne ftrength, 

and fees how little he can doe of himfelfe. 

Secondly , when he lookes on the Kingdome 

of Grace abroad : and fees how it goes downe the 

winde, 



The Saints Infirmities. 



9 l 



wind^and how the wicked prevaile^and the god- 
ly are weake,andgoe tothewalbBut'Chrift hee 
will afford us his ftrength againft our lulls to fub- 
due them, aud for the enemies of the Gofpell D hee 
will trample them all under his feete;iriis his pro- 
mile.) Hee wilkbring forth iudgement into vitiory. 
Now Chrift doth this two waies : firft by wate- 
ring the buds , the feedes of grace D and ruaketh 
them to fpring up as WillowsAy the water cour- 
ses : His branches jhall fpread, and his beauty /hall 
be as the Olive-tree^and hisfmellas Lebanon.- they 
Jhall revive as the Command grow as the Olive^&c. 

Secondly, by removing all thefe impediments, 
which hinder the growth of grace any way. And 
therfore now let us not be difeouraged^bur make 
ufe of thefe promifesofSanftification, which w r e 
are fo apt to forget : And though we be as weake 
as a bruifed Reed, or as the fmoaking Flaxe 3 yet 
let us not faint ? noigive over : but be encouraged 
to drive and contend without reasoning 3 feing 

we are fure the day will be ours 5 for fo is his 

promife, JiruifedReede (hall hee not 

breake , an I fmoaking Flaxe jhall 

he not quench, till hee bring 

forty* Judgement in- 

to victory. 



INIS.